Three Sermons Preached at Boston

DOCTRINE.

The Law of God condemns for Sin. Rom. 6.23. The wages of sin is death. It brings Men under obligation to suffer Eternal Punishment. All Men by Sin are exposed to the wrath of God. This begets a great deal of disquietment in the hearts of some Men, they would gladly be put into a way to be delivered from the guilt of Sin; they have tried some methods and they donit effect the thing, Prayers and Tears will not do; but this Doctrine gives an account what will do: There is virtue in the blood of Christ to do it. Some things have a tendency to work this and that Effect, but they are not always powerful; but there is worth enough in the blood of Christ to take away Sin. Other things are no ransom for the Soul; but they that have an interest in the blood of Christ are delivered from the guilt of Sin. It is all one whether Men's Sins be more or sewer, whither more or less heinous, the blood of Christ will wash them clean. Meats and drinks have virtue to nourish Men, Clothes have virtue to warm them, Physic may have virtue to heal them, but the blood of Christ has virtue to cleanse them from their Sins. If a Man have Money, he may purchase Land or Cattle or Corn, but he cannot purchase Pardon, but the blood of Christ will procure the Pardon of Sin. Eph. 1.7. In whom we have Redemption through his blood, the forgiveness of sins. Rev. 5.9. Thon hast Redeemed us to God by thy blood. Wisdom is a defense and Money is a defense, but the blood of Christ is a defense against the curse of the Law: Gal. 3.13. He hath Redeemed us from the curse of the Law, being made a curse for us.

For the proof of this we may consider these Arguments.

1. Argu. The Father would not have put Christ on this Service, if his Death would not have prevailed for the Pardon of Sin. Men were the Instruments of putting Christ to death, but the thing was according to the counsel of God: Act. 2.23. He was delivered by the determinate counsel and sore-knowledge of God. Yea, God appointed him to die for our Redemption: God made him a Priest to offer up this Sacrifice: Psal. 110.4. Thou art a Priest forever after the order of Melchizedek. God commanded him to lay down his life: Joh. 10.18. This Commandment have I received of my Father. God called him to suffer upon our account: Isai. 53.6. The Lord hath laid on him the iniquity of us all. From hence may we conclude the virtue of Christ's blood to take away Sin. It was a great thing for the Son of God to suffer: there never was any other such thing from the foundation of the World, nor ever will be again. The dignity of his Person is infinite, and the love of his Father exceeding great; and there is no fair account, why the Father should be willing, to lay this punishment on him, if it would not have had a mighty efficacy for the taking away the guilt of Sin. Would God lay this upon him for nothing, or for a small matter? Certainly it must be upon some great design: God fore-saw the great Good that would come thereby. And would the Son have been willing to undergo such great Sorrow, if it would not availed for the Expiation of abundance of Sin? He knew that many would be redeemed thereby. Math. 20.28. The Son of Man came to give his Life a ransom for many.

2. Argu. God promised to Jesus Christ, that his Death should be accepted for the doing away of Sin. Christ did not suffer under an uncertainty, whether his death would signify any great matter, whether any number of Men would be the better for it. God gave a great number to him to redeem, and promised that his Death should be accepted as the price of their Redemption: Isai. 53.10, 11, 12.— If he make his soul an offering for sin, he shall see his seed, &c. So Isai. 49.6. I will give thee for a light to the Gentiles, that thou mayst be my salvation to the ends of the earth. A number of all Nations shall be saved by him: Psal. 2.7, 8. Psal. 72.17. Men shall be blessed in him, all Nations shall call him blessed. And what can be a stronger tie, and greatee security than the promise of God? Christ on the encouragement of this promise undertook this Service, and God that made such promises before he died, and expressed such an estimation of his Sufferings, will not despise them now they are accomplished.

3. Argu. From the Sacrifices that were offered of old. Sacrifices were offered up from the beginning of the World. Gen. 4.3, 4. And this practice was continued in the Church for Four Thousand Years: there were daily Sacrifices, Sacrifices for the Sabbaths, for the beginnings of the Months, and Yearly Sacrifices: there were burnt-offerings, trespassofferings, sin-offerings, peace offerings, freewill offerings & vows: Multitudes of Creatures were offered up in Sacrifice to God: twenty and two thousand Oxen, and an hundred and twenty thousand Sheep at the dedication of the Temple: there was much expense and labor in Sacrificing; and these were all types and shadows of Christ: Col. 2.17. These Sacrifices could not purge away sin, Heb. 10.4. God did not regard them but as they were types of Christ. Heb. 10.5. When he cometh into the World, he saith, sacrifice and offering thou wouldest not, but a body hast thou prepared me. The design of these Sacrifices was to represent the Death of Jesus Christ, to instruct the World about Christ's Death, to be monitors and remembrancers of the Death of Jesus Christ, that so the People of God might be continually exercising faith on him. And would God have done this if there had not been wonderful virtue in this blood? Why should they be taught with such labor and expense to depend upon his death if there were not such glorious virtue in it? I may add to this the consideration of other types: the passover was a type of Christ: 1 Cor. 5.7. So was the brazen Serpent: Joh. 3.14, 15. And the legal washings: God took abundant occasion to instruct them in the virtue of Christ's blood.

4. Argu. From the Sacraments of the New Testament. Baptism shows the efficacy of Christ's death unto Salvation: thereby is held forth our fellowship with Christ in his Sufferings. Rom. 6.3. So many of us as have been baptized into Jesus Christ, were baptized into his death. Baptism is a Seal of the doctrine of faith in the Righteousness of Christ. Adult Persons professed their Faith in Christ before they were baptized, Acts 8.36, 37. Baptism represents the washing away of the guilt of Sin by the blood of Christ. So we are taught the same by the Lord's Supper. Therein his death is represented as a violent death, and as on our account: Matt. 26.28. This is my blood which is shed for many for the remission of sins. 1 Cor. 11.24. This is my body which is broken for you. Christ has appointed, that in this way his death should be shown forth, till he comes, 1 Cor. 11.26. And surely it had not been worth the while to have appointed Signs of this unto the end of the World, if it had not procured Salvation. The Wine in the Lord's Supper is called His blood of the New Testament, Math. 26.28. because it purchases the blessings of the New Testament. In these Ordinances God shows that it is much upon his heart to strengthen our faith in the blood of Christ. Here we see solemn Ordinances founded on the doctrine of Salvation by the Sufferings of Christ: if this doctrine were not true there would be no occasion for these Ordinances. God has not appointed any Ordinance, that should be like the stock, a doctrine of Vanities, as the phrase is, Jer. 10.8. God needs no such worship as is not built on a real foundation. If this doctrine were not true, the Sacraments would be a mere mockery.

5. Argu. God doth direct us to trust in the blood of Christ. We have many invitations in the Scripture to trust in him. Math. 11.28. Come unto me, all ye that labor and are heavy laden and I will give you rest. And surely God will not with seeming love draw us into a snare, will not with great appearance of love persuade us to build upon a sandy foundation Yea also he commands us to trust in Christ. 1 Joh. 3.23. This is his Commandment that we believe on the Name of his Son Jesus Christ. And will God require us to put an honor upon Christ that he is not worthy of? Will he command us to flatter ourselves and trust in that which will not save us? Will God command us to do, that which we cannot do, except we be out of our wits. If it be not sase to trust in Christ, we could not do it, unless we were under a delusion: it would be an hard lesson to be bound to do that, which there was no reason for. Yea, God commands us upon pain of damnation to trust in Christ: Joh. 3.18. He that believeth not is condemned already, because he hath not believed in the Name of the only begotten Son of God. But if there be no safety in believing on him, there is no reason that we should be punished for not believing on him. Will God damn Men for not building their hopes for Heaven upon the Sand? will he cast them into Hell for not trusting in a broken reed? Further, this command is enforced with a promise of Salvation. Joh. 3.36. He that believeth on the Son hath everlasting life. But God will not reward Men with Eternal life, for trusting in that which hath no saving virtue in it.

Question. How comes there to be such virtue in the blood of Christ?

I shall Answer this in Four Propositions.

I. PROP. CHRIST Suffered the Curse of the Law. That is, the evil that the Law threatened. God was bound to execute the curse for Sin: Math. 5.18. No jot or tittle shall pass from the Law, but all must be fulfilled. And accordingly the wrath of God fell on Christ, Sin was punished in him, he did not bear a part of the curse, but the curse: Gal. 3.13. He hath redeemed us from the curse being made a curse for us.

1. He Suffered the Curse of the Law in his Body. They that suffer for themselves must suffer in their bodies: beside what they suffer in their bodies here, their bodies must suffer in Hell: Math. 10.28. Fear him that can cast both Body and Soul into Hell. Therefore they must rise from the dead, Joh. 5.29. Dan. 12.2: The Body is a partaker in Sin and therefore it must partake in Suffering. So Jesus Christ did not only die for us, that would not serve the turn, but he died an accursed death. That was signified by that Law: Deut. 21.23. Cursed is he that hangeth on a tree. So Christ bore a painful and an ignominious death. Phil. 2.8. He became obedient to death, the death of the cross. He endured a great deal of pain. Psal. 22.16. They pierced my hands and my feet. And he died as a Malefactor. There was a necessity that he should endure abundance of pain, because he was to redeem us from the pains of Hell. He was cruelly Scourged, and horribly Tormented on the Cross, that we might be delivered from the bodily Torments of Hell.

2. He Suffered the Curse of the Law in his Soul. The Soul of Christ was filled with sorrow. Math. 26.38. My soul is exceeding sorrowful, even unto death. He had a terrible sense of the wrath of God in his Soul. He did not suffer much of this in the time of his Public Ministry; but about and in the time of his death, he was distressed with the sense of God's wrath. As sometimes Godly Men do enjoy the sense of God's favor, so Christ endured the sense of God's wrath. God was not angry with Christ for taking his Office upon him, but for our Sins. And Christ Jesus had a deep sense how God was provoked by the Sins of the Elect, and that the guilt of all those Sins was translated unto him. God's wrath did burn against him, God looked on him as the guilty Person: God looked upon him as the object of vindictive Justice: and he was pursued by Divine Vengeance for those Sins: Isai. 53.6. And the Lord hath laid on him the iniquities of us all, &c. 11. v. He shall see of the travel of his Soul. This was the principal part of the punishment of Sin; this made Christ sweat drops of blood: this was typified by that fire on the Altar that did consume the Sacrifices.

Hereby Christ suffered the substance of that which was due to us. There was no need that Christ should suffer the same in all respects, that we should have suffered, if we had born the punishment of our own Sins; but it was needful that he should suffer the Substance of our punishment, therefore it is said that he endured the curse: Gal. 3.13. He was made a curse for us. He came to fulfil the Law, Mat. 5.17. Christ being our surety was bound to pay our debt; and God did not abate him anything of the extremity of the curse that was due to us. He suffered the punishment of our iniquities, and answered the challenges of Justice. 1 Pet. 2.24. He bore our sins in his own body upon the tree.

II. PROP. Christ Jesus who Suffered was the Eternal Son of GOD. Christ Jesus was honorable on the account of the excellencies of his human Nature, viz. his Wisdom and his Holiness, but the great dignity of Christ is, that he was the Son of GOD. This character is given to the Messiah in the Old Testament. Psal. 45.6. Thy throne O God is forever and ever. Isai. 9.6. He is the Mighty God. And the New Testament doth constantly assert it. Math. 3.17. This is my beloved son. Heb. 1.3. He is the brightness of his glory, and the express image of his person. And the works of Creation are attributed to him. Indeed he suffered in his human Nature only, the divine Nature is not capable of suffering; the divine Nature cannot suffer pain or grief: at the time when Christ was upon the Cross in the greatest Extremity, the divine Nature was in perfect felicity. But yet his Sufferings were the Sufferings of the Son of God. If one part of a Man suffers, the Man suffers. Indeed the human Nature is not properly a part of Christ, yet it is personally united to him; hence the sufferings of the human Nature are the sufferings of God. 1 Cor. 2.8. They crucified the Lord of glory. Acts 3.15. They killed the Prince of Life. He that was in the form of God suffered the death of the cross, Phil. 2.7, 8.

Hence it follows that his temporary sufferings were Equivalent to our Eternal sufferings. Christ Jesus was in a state of humiliation, all the while he was on the Earth, but the extremity of his sufferings were but about a Night and a Day, yet these did answer sufficiently for our Eternal sufferings. If we had suffered in our own Persons, we must have suffered forever. Math. 26.41. Depart ye cursed into everlasting fire. But his sufferings were but temporary, yet they are Equivalent to ours, because of the dignity of his Person. We were finite Persons, and He an infinite. Our sufferings must have been infinite in duration, and His were infinite in respect of the dignity of his Person. Finite creatures cannot bear infinite punishment in a finite time: but an infinite Person may bear infinite punishment in a little time. The sufferings of an infinite Person, have an infinite value, and sufferings that are of an infinite value are equal to the sufferings of mere Men forever. Acts 20.28. God has purchased the Church with his own blood. Heb. 9.14. How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your Conscience.

III. PROP. Christ who suffered was perfectly holy. Many other Men are imperfectly holy, but Christ was perfectly so: He was not guilty of the first transgression: the second Adam was not represented by the first Adam, and so not involved in the guilt of his Sin. Other Men come Sinners into the World, but He was holy from his birth. Luke 1.35. That holy one that shall be born of thee. Christ was free from all manner of Sin, both Original and Actual: Heb. 7.26. He was holy, harmless, undefiled, separate from Sinners. He had great temptations from Men to Sin, but they did not prevail. 1 Pet. 2.23. When he was reviled, he reviled not again. He had temptations from Satan, but he did not prevail. Joh. 14.32. The prince of this World cometh and hath nothing in me. He always did that which pleased God, Joh. 8 29. The most famous Men that ever were, were Sinners, Noah, Moses, David, Hezekiah & Paul: but CHRIST was perfectly free from Sin. Men found fault with him, but God found no fault with him. He was God's holy One. Acts 2.27. He fulfilled all Righteousness, Math. 3.15.

Hence, His sufferings might be upon our account. The Lambs that were offered in Sacrifice were to be without spot. If Christ had not been holy, He could not have been a Sacrifice for us: a sinful Person is liable to suffer upon his own account, and cannot suffer the wrath of God for others: but Christ being holy, his Sufferings were available for our Redemption. 1 Pet. 1.9. We were Redeemed with the precious blood of Christ, as of a Lamb, without spot and without blemish. It would have been utterly unacceptable to God to offer that which is polluted: but Christ being perfectly holy, there could be no objection against his Sacrifice. Being not liable to punishment on his own account, he was capable to suffer upon our account: He was only guilty by imputation, and therefore what he suffered, was not on his own Account, but on our account.

IV. PROP. He was appointed to be a Surety for us. If that be tendered to God that is a responsible consideration, that is not sufficient for us, unless God do accept thereof. If a Man offers to another a full price of a Field or an House, that will make no purchase, without the consent of the owner; but in this case God consented: He appointed Christ to this Service: He made him to be the Second Adam. Therefore Adam is said to be the figure of him: Rom. 5.14. Christ Jesus in this undertaking was God's Servant, Isai. 42.1. Behold my servant, whom I uphold; mine Elect in whom my Soul delighteth. Christ was no intruder, He did not thrust himself into this Service. Heb. 5.5. Christ glorified not himself to be made an High Priest. God made him a Priest to offer up this Sacrifice. Psal. 110.4. The Lord hath sworn and will not repent, thou art a Priest forever after the order of Melchizedek. Christ Jesus was chosen of God. God laid him for a foundation in Zion, Isai. 28.16. God gave him a command to offer up himself for us, Job. 10.18. He was put into the Office of a Mediator. There is One Mediator, between God and Man, the Man Christ Jesus, 1 Tim. 2.5. He stood as a Surety to represent us. Heb 2.12. Jesus was made a Surety of a better Testament.

Hence, those Sufferings that were sufficient for One, were sufficient for Thousands. Christ being appointed a Public Person, what he did and suffered is for everyone of them whom he represented. The virtue of Christ's Suffering is not divided among the Elect; but the vortue of his Sufferings doth belong to everyone of his. There was no need that he should suffer the more because he suffered for a great many. Adam being a Public Person, if he had performed obedience, it would have been reckoned to all his Posterity, it would not have been divided among them, that if there had been a great many of them, they would have the smaller portions. Thus Adams sin is the sin of all his Posterity; that sin that was sufficient to ruin him, would ruin ten Millions, even all his Posterity, be they more or less. So those sufferings of Christ, that were sufficient to Redeem One, are a valuable consideration for Millions. If many have been pardoned on that account, yet the cleansing virtue of Christ's blood is not diminished. 1 Cor. 15.22. As in Adam all die, so in Christ shall all be made alive.

I. USE.

Of Reproof to those that despise the blood of Christ. We read of some that count the blood of the Covenant a common thing, Heb. 10.29. You may well think, that God takes it heinously, when you despise it as if there were no great virtue in it. There be some Men that are distressed for want of pardon, Death is amazing to them; but they dare not trust in the blood of Christ, as if there were little virtue in it: you heat great commendations of it, but you donit believe them: you slight it as insufficient for the Expiation of your Sins: You donit believe that God has any great esteem of it, you think if you should trust in it, it would be a presumptuous thing, that would be a way to be cheated of your Soul. Though you pray that you may be sprinkled with Christ's blood, and profess the saving virtue of it, yet you do despise it.

For, it is not from the low opinion that you have of yourself that you are afraid, but from the low opinion that you have of Christ. You say you are a poor wretched Sinner, you have a bad heart and are extreme vile, and run out very much in condemning yourself, as if you had a very humble sense of your own unworthiness, but this is not the thing that hinders your coming to Christ: Many persons that have lower thoughts of themselves than you have, do yet venture upon Christ. Notwithstanding your pretended humility, you have too high thoughts of yourselves; but the cause of your fear is, you are not sensible of the mighty virtue that is in Christ: it is not because you see yourself a great Sinner, but because you donit see Christ to be a great Savior. It is not because you have so deep a sense of your malady, but because you have so little sense of the remedy. Men that are wretched Men are invited to Christ. Rev. 3.17, 18. Thou art wretched and poor and miser able and blind and naked: I counsel thee to buy of me gold tried in the fire that thou mayest be rich, and white raiment, that thou mayst be clothed.

Neither is it from the high opinion that you have of the Justice of God, that you are afraid to come to Christ. You say there be terrible threatenings in the Word of God against Sinners; He says the wages of sin is death, and cursed is everyone that continueth not in all things that are written in the book of the law to do them. You say God is just and will be as good as his word, and no jot nor tittle of the Law shall pass, but all shall be fulfilled. But this is not the thing that hinders your coming to Christ, but the thing is, you are not sensible that Christ has fulfilled the Law, that all the challenges of the Law have been answered by him, that he has fully paid our debts to the Justice of God. Those that do come to Christ have as firm a persuasion of the Justice of God as you have, and that shows them the necessity of coming to Christ, and donit at all discourage them, for they see a sufficiency in Christ to deliver them from the curse of the Law. Gal. 3.13. Christ has redeemed us from the curse being made a curse for us.

Neither is it from the high opinion that you have of the Holiness of God, that you are afraid to come to Christ. You say God is glorious in Holiness. The Scraphims cry Loly, holy, holy is the Lord of hosts, Isai 6 3. God is of purer eyes than to behold iniquity, Hab. 1.13. And you say, God will not endure such an unholy Creature as you are: how can the holy God take delight in such a polluted Creature; you are filthy & abominable; but this is not the reason, why you are afraid to come to Christ, for it is no way inconsistent with the Holiness of God, to pardon Men's Sins. God may hate Sin yet pardon it. He may hate Sin, yet pardon Sinners, and take delight in Saving them; the pardoning of Sin is a promoting of Holiness. Tit. 2.11, 12. The grace of God that bringeth salvation teacheth us to deny ungodliness and worldly lusts, and to live soberly, righteously and godly in this present world. If you had a due sense of the virtue of Christ's blood, the holiness of God would be no discouragement unto you.

II. USE.

This Doctrine condemns those that have a greater value for their own works than for the blood of Christ. Some Men make their own works the great foundation of their hope. Luke 18.11, 12. I am not as other Men, Extortioners, Unjust, Adulterers, or even as this Publican, I fast twice in the week, &c. Some Men can depend on their own works without Christ, but cannot depend on Christ without their own works. Their great care is to establish their own Righteousness, Rom. 10.3. Some because of their works, they think God is not angry with them; though their Consciences be not healed, yet they are eased: some are striving to get justification by works, and are neglecting the offers of Mercy thro' Christ. You are much out of the way, for there is great virtue in the blood of Christ.

Consider, 1. You have no Divine Warrant for this. It is a bold presumptuous thing to trust in God without his Word to warrant you. They that go in this way go upon the encouragement of their own carnal reason: Men have a warrant to trust in Christ, because God commands them. 1 Joh. 3.23. This is his commandment that we believe in his Son Jesus Christ. And because God invites them: Math. 11.28. Come unto me all ye that labor and are heavy laden. But where do you find any command to trust in your own works, or any invitation to do so? or any promise on that condition? The Scripture is silent, there is not a tittle that way: You must go some-where else to find your warrant; the word of God donit support that hope: it is a daring thing to trust in God without any encouragement from him. Men have nothing but bold conjectures, and rash suppositions to bear them out therein: they that do so, venture their Souls upon a foolish imagination.

2. God declares against it. To trust in God without his word is bad, but to trust in him against his word is worse. God warns them against it, that it is presumption with a witness. To depend upon that as a way of Salvation, which God declares to be a way of Damnation, is extreme impudence: the foundation of their belief is unbelief. Are we not told that works will not save Men? Rom. 3.20. By the deeds of the Law shall no flesh living be just ifyed in his sight. Are we not told that Righteousness donit come by the Law? Gal. 2.21. Be there any solemn warnings to discourage Men from trusting in Christ? Men are afraid though God donit warn them against it, but they will trust in their own righteousness though warned against it, as if God jested with them, when he warned them.

3. Your best works have matter of condemnation in them. The best works of Men are sinful. Isai. 64.6. All our righteousnesses are as filthy rags. There is pride, dullness, selfishness that doth attend them; and can you imagine that those things that do deserve condemnation, do deserve deliverance from condemnation? Are those works meritorious that are punishable? Do those things that deserve Hell, deserve Heaven? Perfect Obedience is the price of Heaven, but with what assurance can Men depend on that Obedience which is imperfect? Do Men think that they pay for Heaven by such works as purchase Hell? Has God changed the price of Heaven? Will such actions as were wont to provoke the Justice of God, now pacify his Justice?

4. Your works donit answer the Law. The Law is a standing rule: As God bound us by his Law, so he bound himself, he made a Law for himself, and will not depart from it. Math. 5.18. Not one jot or tittle of the Law shall pass but all shall be fulfilled. And by this rule, your works will not justify you. The Law threatens the curse for sin. Gal. 3.10. Cursed is everyone that continues not in all things that are written in the book of the Law to do them. There is no such clause in the Law, that you may make satisfaction by works. Works have not the nature of satisfaction in them; imperfect works signify nothing by the Law, to earn eternal Life; these Men cannot claim by the Gospel, because they reject Christ, they cannot claim by the Law, because they donit keep the Law. What things the Law faith, it faith to them that are under the Law, that every mouth may be stopped, and all the world become guilty before God, Rom. 3.19.

5. Your good works are fewer than your Sins. Suppose your works were better than they be, and had the nature of satisfaction in them so far as they would go, yet upon Examination you will find, that your good works are fewer than your Sins, your good thoughts fewer than your sinful Thoughts, your Sins of Omission and Commission, do far exceed the number of your good works: you must say as David, Psal. 40.12. Mine iniquities are more than the hairs of my head. And do you imagine that one good work, will satisfy for an hundred bed ones? If you owe ten thousand Talents to the Justice of God, your Prayers, and good Works, must be valued at a prodigious rate, to make satisfaction. You are greatly in debt, have lived a rebellious Life, twenty or thirty Years, and have committed abundance of Sin every day; and God must set an high price indeed upon your Services, or they can make no satisfaction.

6. Suppose your good Works should prove Hypocritical, can they justify you? If they be Hypocritical, you will surely fail of your hope: for Hypocrisy is a great Sin, very abominable to God: And whatever hopes such Men have, they will be deceived. Job 8.13. The hypocrites hope shall perish. Job 27.8. Where is the hope of the hypocrite, though he hath gained, when God shall take away his soul? And have you good security, that you are not an hypocrite? this is certain, that if you trust in your own works and neglect Christ, you are an hypocrite: such persons are under the power of Pride, for carnal confidence reigns in them. Luke 18.14, Such persons are hypocrites, for they donit know God and Christ: if they knew them, they would receive the Gospel. Psal. 9.10. They that know thy Name will put their trust in thee. Such are hypocrites, for if they depend upon themselves, they donit know the plague of their own hearts. If they see themselves, they cannot trust in themselves. Rom. 7.9. When the Commandment came, sin revived and I died.

III. USE.

Of Examination, Whether you have an interest in the blood of Chrish. There is virtue in the blood of Christ to Expiate the guilt of Sin, and if you have a part in the blood of Christ, you may be sure that your Sins are pardoned. It is a thing of great consequence to have your Sins pardoned. Psal. 32.1. Blessed is he whose transgression is forgiven, whose sin is covered. Whatever Afflictions you are under, you may bless yourselves, if your Sins are pardoned: But you are a miserable Man if they be not. Your Sins will sink you into hell. Inquire therefore whether you have an interest in the blood of Christ: you have had a great opportunity to get an interest in his blood, you have been instructed in the need you have of it, and the virtue of it: you have had time enough to obtain it: Others as Young as you have obtained it. Examine therefore how it is with you: if you have, you will see a foundation of comfort, if you find that you have not, that may stir you up to get an interest in it.

Signs, 1. If you be indeed convinced of the cleansing virtue of this blood, then you have an interest in it. They that are convinced of this, have saving light let into them; they are translated from darkness unto light, and so are delivered from the kingdom of darkness. Light to discern the glory of Christ is the peculiar enjoyment of Godly Men. 2 Cor. 4.6. God hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ. The Mysteries of the Gospel are hid to other Men, but revealed to the Saints. Conviction of the saving virtue of the blood of Christ, is not from common illumination, but from Sanctifying and Saving light: when ever Men are convinced of the saving virtue of Christ's blood, they will receive him: it is for want of conviction and understanding, that Men do reject Christ: God gains the Will by convincing the Mind. Many Men cannot be persuaded to come to Christ, because they donit see it safe. Light and Life go together. Joh. 6.40. Everyone that seeth the Son and believeth on him. v. 45. Everyone that hath heard and learned of the Father cometh unto me.

But here Consider,

1. That it is one thing to be convinced of, another to be affected with this dectrine. Common illuminations are very affecting: Men may be affected with the terrors of hell, yet not certainly believe them; as hypocrites are. Isai. 33.14. They say, who can dwell with devouring fire? So, Men may be affected with the Gospel, yet not be indeed convinced. Math. 13.20. Anon with joy they received it. Gal. 4.15. Where is the blessedness, ye spake of? Experience shows that Men are commonly affected with tidings that they are not certain of. A probable apprehension of the saving virtue of Christ's blood may work much upon the affections of Men. Many Men are greatly affected with the Gospel, that afterwards fall from the profession of the truth. Being much affected is no security from Apostasy, 2 Pet. 2.20, 21. But if Men be indeed convinced, they will never fall away.

2. It is one thing to be convinced, and onether thing to be filenced. Men are wont to have a great many objections against the sufficiency of Christ's blood for them; but sometimes they are argued so with, that their Mouths are stopped, their objections from the number and aggravations of their Sins, their objections from the anger of God, their not knowing their Election, are answered, and they cannot gainsay the replys that are made to them: yet they are not convinced, they may be confounded and put to silence, yet not convinced. Acts 9.22. Saul confounded the Jews that dwelt at Damascus, proving that this is very Christ. For Men may be put to silence, yet not see the grounds of faith, viz. the certainty of the word of God, the riches of his grace, and the dignity of Christ. Men may be put to silence, yet harbor apprehensions, that though they cannot answer what is alleged at the present, they may be able when they have studied more upon it, and that if they are not able to answer what is said, yet others may be able.

3. It is one thing to be convinced of the virtue of Christ's blood, another thing to be convinced that this is the doctrine of the Scripture. Many are convinced that if the Scriptures be true, the ways of Sin are dangerous, yet they are not convinced that Sin is dangerous; so many are convinced that if the Scriptures be true, Salvation is by the blood of Christ: they are fully satisfied that this is the doctrine taught in the Bible; yet they donit believe the virtue of the blood of Christ: they can plainly understand the sense of the Scripture, but they are strangers to the Divine Authority of the word of God. Many of the Jews though they professed to believe Moses, did not believe him. Job. 5.46. Had ye believed Moses, ye would have believed me.

4. It is one thing to be convinced of the virtue of Christ's blood, another thing to be persuaded that there is no other way of Salvation. A Man may be very clear in that, that the way of the Turks is not the right way; that way countenances wickedness, and makes no provision to satisfy Justice, and promises carnal pleasures in the other world: So he may be abundantly satisfied, that the way of the Papists is false, because of then Idolatry and Superstition, and because their Religion is against sense and reason, they donit teach the right way of Justification: So he may be satisfied that the way of the Quakers is false; they donit own the Divinity of Christ, they give no rational account of our Justification; yet these men may be in the dark, about the saving virtue of Christ blood. They prefer our Religion before others, look upon it is probably true, yet are not certain of it.

2. Sign. If you live upon the Sufferings of Christ, you have an interest in his blood. Christ tells us that His flesh is meat indeed, Joh. 6.55. If you believe in the blood of Christ, that is the foundation of your hope. Some pretend to believe in the blood of Christ, but their comfort doth especially depend upon the Services that they have done. When they think how they have provoked God to anger, they comfort up themselves with their Prayers and Tears, they make them their refuge, they are the things that quiet their hearts and dissipate their fears. But they that have an interest in the blood of Christ, make that their plea: that is their great refreshing: Phil. 3.3. We rejoice in Christ Jesus and have no confidence in the flesh. When Conscience accuses, they set this against those accusations. Rom. 8.34. Who is he that condemneth, it is Christ that died. When they think of the Justice and Jealousy of God, they remember the dignity of Christ's Person. Heb. 1.3. He who is the express image of the Father, has purged our sins by his blood. They are comforting up themselves that the Just died for the unjust, 1 Pet. 3.18. They remember that God has promised that Men shall be blessed in Christ, Psal. 72.17. When they consider the provoking nature of Sin, they remember that Christ has offered a Sacrifice acceptable to God, Eph. 5.2. They set under his shadow with great delight, Cant. 2.3. They are beholding the Lamb of God, that takes away the Sin of the world. They likewise receive strength from Christ to live holily: the consideration of the blood of Christ has a Sanctifying efficacy upon them. They are not bold to Sin because Christ has procured pardon, but they are strengthened against Temptations thereby. Gal. 2.20. I live by faith in the Son of God. The Death of Christ is a means to crucify their Sins. 2 Cor. 5.14. The love of Christ constrains me. The consideration of Christ's death is powerful to make them live holily.

IV. USE.

Of Exhortation, to depend on the blood of Christ. You want pardon, you are undone, if you be not pardoned. You dare not depend upon yourself, and it is well that you dare not: But you may safely depend upon the blood of Christ. It is Men's wisdom to be cautious what they do depend upon; it would be a dreadful thing to throw away your Souls: There is no danger in depending upon Christ. God never propounded any other way to Sinners. This is a way agreeable to the Justice of God, this is a way contrived by the wisdom of God, this is a proper way to advance the glory of God's Grace. This is the way that God contrived before the foundation of the World, 1 Pet. 1.20. You need not be afraid of any insufficiency in the blood of Christ: Fear to venture you Soul on Christ, is a reproaching of God and Christ; but it is no presumption to accept God's offer. It was a safe thing for the Israelites to sprinkle the Posts of the doors with the blood of the passover, when the destroying Angel was to go through the Land of Egypt: It was a safe course for them that were stung with the fiery flying Serpents, to look to the brazen Serpent: So, it is a safe thing for you to fall in with the Counsel of God, and trust in the blood of Christ, for that cleanseth from all sins, 1 Joh. 1.7.

I shall now answer some Objections that may rise in your hearts.

1. Obj. It is very uncertain whether I am Elected; and if not, I shall never be saved. Rom. 11.7. The Election have obtained it, and the rest are blinded

Ans. The uncertainty of Election is no discouragement. Multitudes of Persons have come to Christ and been saved by him, and they were all uncertain of their Election before they came to Christ: for there is no way to know Election but by Vocation, 2 Pet. 1.10. And though' your Election be uncertain, yet the event of your faith is not uncertain: You use means for the preservation of your Lives, though' its uncertain whether God have decreed that you shall live any longer. Besides, there is an absolute connection between Faith & Salvation: if you believe in Christ that will be a sure sign of Election. 1 Thes. 1.4, 5. Knowing brethren your Election of God, for our Gospel came in power, &c. Faith is a sure fore runner of Salvation. The terms of the Gospel do not run so, If you believe you shall be saved, provided you be Elected; but he that believeth on the Son hath everlasting life, Joh. 3.36.

2. Obj. There are but few that have the benefit of the blood of Christ. Multitudes in Places of Profession fall short of Eternal life. Math. 20.16. Many are called and few are chosen.

Ans. The reason why so many fall short of Salvation is because they will not come to Christ: they refuse and so they perish, and if you refuse, you will perish. All that believe in Christ are saved. Joh. 1.12. As many as received him, to them gave he power to become the Sons of God. If you believe in him it will be no strange thing for you to be saved, though' thousands fall at your side, and ten thousand at your right hand: and if there be but few saved, why may not you as well as others obtain? that was no discouragement to Paul, or Peter, and should be none to you: you stand as fair as others for Salvation, and will not be rejected if you come.

3. Obj. I have not the inward Call of the Gospel: all that have that Call are Justifyed, Rom. 8.30. but I have only the External call, and Multitudes have that, who perish.

Ans. The External call is our warrant to believe. The Gospel is the word of God, and offers of God recorded in the Scripture make it our duty to believe, and are our security in a way of believing. In the External call there is God's command and God's promise, and we must be judged by what is written. Rom. 2.16. God will judge the secrets of men according to my Gospel. The inward call is no distinct call, but only the opening of the eyes to see the External call to be true. You may not expect any such revelation as was made to the Prophets. If you believe the Voice of God in his Word, that is enough.

4. Obj. The blood of Christ cannot move the heart of God to pity me. It seems, that if I had a broken heart, that would move God to pity me; but how can the Sufferings of Christ move God's pity to me?

Ans. You donit need anything to move God to pity you. The pity of God is only from his own breast. Hos. 14.4. I will love them freely. All that is wanting is, to answer the Law for you, to satisfy Justice, and pay the price of your Redemption, and this the blood of Christ has effectually done. It was only the Law that lay in the way of your Salvation, and the blood of Christ answers all the challenges of the Law. 1 Pet. 1.19. We were redeemed with the precious blood of Jesus Christ. His Sufferings were as much as Justice doth demand for our Redemption.

5. Obj. God seems to be too angry with me to accept of me: He must needs be angry with me, because I have been provoking of him all my days; and he appears to be so, in that he donit hear my Prayers.

Ans. God is always angry with Men until he pardons them: till the very moment wherein they are pardoned, his anger is not abated But he is never so angry with any Man, but he stands ready to pardon him, if he comes to Ghrist. Acts 10.43. To him give all the Prophets witness, that whosoever believeth in him, shall receive remission of sins. The anger of God is no passion, his anger is the anger of a Judge, He is angry because Men are guilty of the Law; but when they come to Christ, they are not guilty by the Law, the Law acquits them, and so God's anger ceases. God is never so angry as to be unfaithful; if he be angry, he will not forget his Word.

6. Obj. I am not godly but under the power of Sin, and so it seems to be a presumptuous thing for me to thrust myself on Christ: for without holiness no man shall see God, Heb 12.14.

Ans. God doth not expect, that Men should be first holy, and so be encouraged to come to Christ; they are invited that have no holiness, they that are wretched and blind and naked, Rev. 3.17, 18. They that are a thirst, being destitute of Grace are invited, Rev. 21.17. There is no need of antecedent holiness, before Men come to Christ, though there is always a concomitant holiness: Men come with a spirit of Love and Repentance. God is said to Justify the ungodly, Rom. 4.5. that is, such as were ungodly, till the very time of their Justification.

DOCTRINE.

Godly Men are under the influence of a better and higher principle, they have a spirit of love to God. Psal. 18.1. I love thee, O Lord, my strength. But Natural Men are ruled by a spirit of self-love. The first and great Command is, to love the Lord thy God with all the heart, Matth. 22.37, 38. But Natural Men are wholly destitute of this spirit. There is much of a spirit of self-love in the Saints; but other Men are under the power of it. Phil. 2.21. All seek their own things, and not the things of Jesus Christ. Self-love branches out itself into the love of honor, and profit, and ease, and carnal pleasure, of their wills, and of their lives; and sometimes the love of one interest is predominant, and sometimes the love of another, but still they are governed by a spirit of self-love. Their own hearts tell them, that they should not be governed by it, but it doth rule them.

In speaking to this I shall first premise two Cautions, and then prove the Doctrine.

Caution, 1. They are sometimes over-ruled by a spirit of Compassion. Men that are devoted to themselves, are so over-born sometimes with a Spirit of Compassion, that they forget their own Interest. Some Men are more compassionate than others: but there is no Man so void of compassion, but upon some occasions pity will prevail upon him. The seeing or hearing of the Miseries of others, will extort acts of compassion, and they will be under a necessity to deny themselves, and relieve them. Men have not the command of their own compassions, their compassion doth prevail sometimes whether they will or no, and they are forced to neglect their own interest to relieve others in their distress: and this compassion is not only to friends, but to strangers, persons that they have no acquaintance with; yea to Enemies, persons that they are prone to do a displeasure to them; yea, to brute Creatures also.

Caution, 2. Sometimes they are over-ruled by Conscience of Good and Evil. Some things are so manifestly good, that they cannot but give an approbation to them, and some are so manifestly evil, that Men must disapprove them. Rom. 2.18. Thou approvest the things that are excellent being instructed out of the Law. Conscience will bear its testimony for some things and against others, though it thwarts their own interest. Some things appear so right, that they will plead for them, though it be against their own interest: And some appear so wrong, that they will plead against them. Sometimes carnal Men will stand up in a cause from the mere dictates of Conscience, though he doth expose himself to great calamities thereby, it would apparently be his interest to be on the other side, but Conscience bears down all before it. The Consciences of bears down all before it. The Consciences of Men are very much corrupted, and sometimes they will offer violence to them, for a little gain or pleasure, or to obtain favor with Men: but sometimes it is otherwise, Conscience will overcome regard to their Reputation, and regard to their worldly profit, and in obedience to the dictates of Conscience they will forget their interest: they are set that right should take place, though' they suffer for what they do.

Having premised these things, I shall now prove the Doctrine. And it appears by an induction of particulars.

1. They are governed by self-love in their ill Affection to God. It is said of carnal Men that they have God: Joh. 15.25. They hated me without a cause. Rom. 1.30. They are haters of God. Rom. 8.7. The natural mind is Enmity to God. Some of these Men find affections to God, yet they are enemies to him: They were alienated and enemies to God by wicked works, Col. 1.21. They are wholly destitute of love to God: Joh. 5.42. You have not the love of God in you. They could be glad there were no God. They donit like it that he sees them, that he is just, that he is able to avenge himself. And the foundation of this enmity to God is self-love. They are so addicted to their own interest as makes them to have a bitter spirit towards God.

They hate God because he crosses them in his Laws. They have a desire to serve their corruptions, but they are restrained by God: they would fain have more liberty in following their pleasures, than the Laws of God do allow them: so in pursuing the World, but God will not suffer them They dare not do what they have a mind to do, least God should be offended. Carnal Men affect a great deal of liberty, they would walk after the sight of their eyes, Eccl. 11.9. but God limits them and controuls them, he tells, that they may not do this and this, and they are forced to deny themselves of many things that they desire, and they donit know how to bear it. It seems to them that God is an enemy to their comfort; they think they could live an happy life, if they were not confined within such narrow bounds, and so they have an ill affection unto God as an adversary of their felicity.

So they hate God because he afflicts them in his Providence. They have a great many afflictions that are very cross to them, sometimes they are afflicted with Sickness & Death in their Families; sometimes their Corn is blasted, the Worms devour their fruit, Enemies distress them, their designs are broken, their joy is turned into sorrow, they are involved in difficulties, and they attribute these things to God. Whatever be the instrument of the affliction, yet it comes from God; if it seems to be a mere casualty, yet it is ordered by God. Job 12.9. Who knoweth not in all these, that the hand of the Lord hath wrought this. They think it is God that bereaves them, and makes them poor, he could easily have prevented their sorrows, but he has a mind to cross them, so they look upon him, as an enemy to their comfort; he is ever and anon plaguing them, and wont suffer them to live quietly, and they are very angry with him. Jon. 4.1. It displeased Jonah exceedingly and he was very angry. Isai. 8.21. When they shall be hungry, they shall fret themselves and curse their King and their God.

So they hate God because they are afraid that he will bring miseries upon them. If they prosper at present, they are afraid that God will go out against them in ways of displeasure. They know, that they are guilty, and they have a terror upon their spirits, least wrath will fall upon them. Job 15.21. A dreadful sound is in his ears. They think they should do well enough if God would but let them alone; but they are afraid that God will damn them. They read many threatenings in the Scriptures against Unconverted Men, and they are doubtful that God has determined to destroy them, and they donit know how to bear the thoughts of it. The fear of Hell spoils their Mirth, and it is a terrible provocation to them: they are even ready to blaspheme God Rev. 16.11. They blasphemed the God of Heaven, because of their plagues, and because of their sores.

2. They are governed by self-love in their ill Affection to Men. Men are obliged to love their Neighbors as themselves, Matth. 22.39. But no natural Men do in any measure live up to this rule; but Men are great enemies one to another. Tit. 3.3. Hateful and hating one another; they do but a little good one to another: they do a great deal of hurt one to another, abundance of the miseries of Men rise from Men; Men do much more hurt one to another, than the brute Creatures do to them. They are like pricks in one another's eyes, and like thorns in their sides. And the foundation of this is inordinate self love; their love to themselves begets enmity to others. 2 Tim 3.2, 3. Men shall be lovers of themselves, disobedient to Parents, unthankful, without natural affection, truce-breakers, false accusers, despisers of those that are good, &c.

Sometimes they hate other Men because they hurt them. Self-love makes Men tender of their interest, and if other Men hurt their Estates, their Reputation, their Bodies, their Children, their Spirits are imbittered against them, they stand ready to revenge their wrongs; they cannot bear it, that their interest is touched; if they have an opportunity they will be even with them, their hearts are meditating revenge. Simeon and 〈◊〉 will revenge the wrong done to their 〈◊〉 . Joab will avenge himself of Abner for the death of Asahel, 2 Sam 3.27. Yea, if they but suppose they have hurt them, they will be enraged, 1 Sam. 22.19.

Sometimes they are afraid others will hurt them, and that makes them hate them: others have threatened them, have made attempts that way; sometimes they have provobed others, and they expect the fruit of their displeasure, and upon that account they seek their hurt. Hanun had given occasion of anger to Lavid, and then prepares to make War with him, 2 Sam. 10.6. If they are but jealous, that another will do them a displeasure, they have an evil eye towards him, 1 Sam. 24.9. Selflove makes them to have an ill affection towards others because they stand in their way. Men are in the pursuit of some advantage, and some others stand in their way, they are competitours? with them for the same Oshice, others are as well accomplished as themselves, and they have an interest in the heart of those that have power to preferthem, and so themselves are in danger of disappointment, and they cannot bear them, they will tell of their infirmities, and seek their ruin. Abner cannot bear Amasa's advancement, 2 Sam. 24.10.

Sometimes they have an ill affection to others because they do out-strip them; sometimes others carry more worthily and honourably than themselves, and they cannot bear them. Eccl. 4.4. For every good and every right work, a man is envied of his Neighbor. Some have more knowledge and greater ability, and they cannot love them. They would be glad to engross everything that is commendable. Men are hated because of their enjoyments & attainments. Rachel envied her Sister, Corah envied Aaron, Saul envied David.

Self-love makes Men have an ill affection to others, because they blame them. Some Men are much offended, when they are reproved, they are fonder of their reputation, and take a reproof for an affront: they take it to be a great abuse, and bear a grudge on that atcount, stand ready to revenge themselves, and are forward to do a Man a displeasure on that account. So the Pharisees hated Christ. So Abner hated Ishbosheth, 2 Sam. 3.8. Men love to have others Prophecy smooth things, Isai. 30.10. Men cannot bear plain dealing, they love to sleep in a whole skin, they cannot endure plain dealing. Ahab hated Micaiah, 1 King. 22.8.

3. Self-love governs in Moral Carriages. Some Natural Men have their particular Moral vertures: some Men are of Truth, some are very just, some are temperare, some are dutiful to Superiors: Some are adorned with all moral virtues, they have a lovely conversation, and are much to be commended on the account of their Morality. Matth. 19.20. All those things have I done from my youth. But they are governed therein by a spirit of self love. Selflove will make Men carry very badly, and self-love will make Men carry very well. This is the wound of their Morality, that they donit serve God therein, but they serve themselves. Hos. 10.1. Ephrains is an empty vine, he bringeth forth fruit unto himself; they have a selvish aim in all they do. It is lawful for them to aim at themselves in a subordinate way, to the glory of God: but they make themselves their last end.

Sometimes they do it for their Reputation. Vicious carriages are shameful; if they be known they are a disgrace to them. Gen 38.23 Let her take it to herself least we be shamed. Such carriages are matter of reproach, thereby they make themselves of the number of the fools in Israel; they are despised and render themselves ignominious; their Relations are ashamed of them: it is a disgrace to be familiar with them. This consideration is the great thing that influences many Men: they cannot endure to be objects of contempt and scorn; they think of that Scripture, Prov. 6.33. A wound and dishonor shall he get and his reproach shall not be wiped away. They hate to be a by-word. This makes them to withstand temptation, they are content to deny themselves of their pleasures that they might keep a good Name.

Sometimes they carry morally for their profit. Many corrupt carriages are of impoverishing Nature; so is Idleness. Prov. 6.10, 11. Yet a little sleep, a little slumber, a little folding of the hands to sleep, so shall thy poverty come as one that travelleth, and thy want as an armed man. So is Wontonness, Prov. 5.10. Least strangers be filled with thy wealth. So is Intemperance, Prov. 23.21. The Drunkard and the Glutton shall come to poverty. Men that are given to that, lavish away their Estates. And Men abstain from Vice, because they cannot endure to be brought to straits and necessities, they are backward to such ways as will draw them into Expences; it seems to them a foolish thing to waste what they have, they should bring themselves to Poverty, they can hardly afford to spend for necessity, much less for superfluity. They conform to many Moral Rules from principles of good Husbandry.

Sometimes they carry Morally to please their Friends. Some Persons are so hardened in sin that they donit much regard their Relations. They are like Eli's Sons that did not hearken to the Voice of their Father: but there be some that have a great Veneration for their Parents, they are sensible that their Parents have a dear affection to them, and they count them wise and good, & cannot bear to grieve them, and their counsels stick upon their hearts. When they have Temptations they think if they should comply it would be bitter to their Parents, and so they reject Temptation; and they dare not be so bad as others. 2 Chron. 24.2. Joash did that which was right in the sight of the Lord, all the days of Jehoiadah the Priest.

Sometimes it is to prevent the Reproach of their Consciences. They have experience that when they carry orderly, they have not such Reflections as at other times, their hearts donit twit them, nor revile them. They are more quiet within and can vindicate themselves, but if at any time they are extravagant, it perplexes them afterward, & they have a storm within; their Consciences upbraid them, and embitter their comforts, their carriages look ugly and base, Judge. 17.2. And so they resist Temptation.

So they carry Morally to prevent Judgment. The Scripture is full of Instances of Judgment on particular Persons for sinful carriages, and they dare not fall in with Temptation least the wrath of God should break out against them, and least they should perish forever. Job 31.23. Destruction from God was a terror unto me.

4. Self love governs them in their Religion. Natural Men do perform many duties of Religion. Isa. 58.2. Yet they seek me daily and delight to know my ways, as a Nation that did righteousness and forsook not the Ordinance of their God, they ask of me the Ordinance of Justice, and take delight in approaching to God. They Pray, and Preach, they Fast, they attend Sacraments, they may do all the external duties of Religion, & therein put a great deal of external honor upon God: but still they have some selvish design in all that they do; they make the worship of God to be an engine to carry on their selvish designs; there is no love to God in those Services.

Some of them have wicked ends in their Worship. They have some base designs when they carry Religiously. Mat. 23.14. They devour widows houses and for a pretence make long Prayers. They have been Religious that they might avoid duty to their Parents, Matth. 15.5, 6. Their design has been to wreak their Malice upon others. Jezebel would have a Fast proclaimed in order to the death of Nabai, 1 King. 21.9. And many others have low designs in their Religion: the Pharisees prayed that they might have glory from men, Matth. 6.5. The Jews Fasted for themselves: the highest design of Natural Men is Salvation: They agree with the Devils in their desire that they may not be cast into the deep; and with Simon Magus, That misery may not come upon them.

This is very evident in some, because they cast off Religion when it is not for their Interest. If Men aimed at God's glory, they would pursue it to the end of their days: no flatteries would make them cast it off; no danger would make them relinquish their Religion: but some of them after a while are turn coats, they see an opportunity to mend their Estates, and shake off Religion. Demas has forsaken me having loved this present world, 2 Tim. 4.10. Some are terrified with the fears of Persecution and turn Apostates, Mat. 13.20. And there be others, that attend some duties of Religion but wont attend all. If Men did aim at the glory of God, they could not neglect any duty of Religion. But some persons have a respect to one command but neglect others. They come to the House of God, but would not Pray in Secret. Some attend Fasts when Authority commands them, but not else. Some will bring their Children to Baptism, but neglect the LordsSupper.

Some Men aim at no more Religion than will promote their own Interest; they love to get so much as will make them acceptable to Men, and donit regard to get more: and some would fain have so much as will secure their Salvation, that they may have Eternal Life, Matth. 19.16. but think it superfluous to afflict themselves to get any further measures of Religion. And this doth evidently show, that Multitudes of Men, act in Religion only from Self-love, because they do oppose that part of Religion that must be done for God's Glory. The very nature of some actions do imply a regard to God's glory. So believing in Christ cannot be done without giving God the Glory of his Grace and Faithfulness: but they refuse that. Joh. 5.40. Ye will not come to me that ye may have life. So godly Sorrow doth imply in it a sincere regard to God's glory: but they utterly neglect that. All Spiritual duties are neglected by them. Those things that may be done for self-ends are attended, but they neglect the rest.

USE, I.

From hence we way learn, That it is a vain thing for Natural Men to pretend that they do things for God's honor. Sometimes they make such pretences. Isai. 66.5. Your brethren that cast you out for my Names sake, said, Let the Lord be glorified. But if they make themselves believe that their end is God's glory, they delude themselves: and if they make others believe that they aim at God's glory, they delude them: for they are governed by a spirit of self love, and are wholly destitute of love to God. Some of them do confess that they have but a little love to God, but indeed they have not one spark of love to God in their hearts. Joh. 5.42 You have not the love of God in you. They talk of aiming at God's glory, but it is only a pretence.

1. Sometimes they pretend it to excuse themselves. They are accused of that which is faulty, and when they have nothing to say to prove that the thing is lawful, they make an excuse of that, that they had a good end in doing it. They say they did not do the thing out of spirit or ill will, but for God's glory, & think nobody can contradict them therein; and if they do believe them, they will not censure them very hardly, for the honor of God is a glorious end: but the thing is a mere Excuse, they cover their revenge and malice with a pretence of God's glory. Joh. 9.24. Give glory to God, we know this man is a sinner. Abishai would have Shimei punished, because he had Cursed the Lord's anointed, 2 Sam. 21.19. but he would sain have slain Saul, though he also was the Lord's anointed, 1 Sam. 26.8.

2. They pretend it to vindicate themselves. When they are charged with iniquity, they stand up in the vindication of themselves, that what they do is a proper means to vindicate the glory of God: regard to God's honor calls for it. Hereby they would free themselves from blame, and labor to ride clear of fault, because the thing is for God's glory: to stave off censure, by pretending love to the rule, and to the glory of God. Joh. 19.7. We have a law, and by our law he ought to die: But these Men love their own honor, much more than the honor of God.

3 They pretend it to get applause. They are gaping after commendations, and they are not contented that Men should think only that the thing is right in its nature, but they would have them think also that they do it for a right end; that the honor of God is a thing that lies near their hearts. They would have Men to cry them up for choice and zealous Men. It is matter of Reputation to advance God's glory, but the thing they aim at is their own honor. Matth. 6.5. The spirit of the Pharisees in the main was, that they might have glory from men. Men's commendations was better than Meat and Drink to them.

USE, II.

See hence, That Natural Men are very much mistaken in the way that they take. They are designedly pursuing their interest; but indeed they donit take the way to advance their own interest. The way that godly Men take is for their good; the way of Holiness is the way of Happiness: but ungodly Men are acting as if they sought their own destruction, and were carried out with a malicious spirit against themselves. Prov. 8.36. He that sinneth against me wrongeth his own soul, all they that hate me love death. Then surely they are miserably blinded, and are under a strange delusion; if they were not deceived, they would not act as they do.

1. In giving way to sinful practices. Evil practices have been witnessed against in all Ages, yet there be those that will keep up the trade. Some are addicting themselves to ways of Intemperance, they are thirsting after Strong Drink, and inflame themselves with it. Some addict themselves to ways of Uncleanness, and polluting themselves with their Lusts. Some are practicing Injustice. Some are false in their Speeches: And some are profane in their Behaviour. These Men are undoing themselves: they complain that others are enemies to them, but indeed they are their own enemies. Job 31.3. Is not destruction to the wicked, and a strange punishment to the workers of iniquity?

(1) Sometimes in this way they lay a foundation of great Sorrow to themselves and to their Children. God sometimes quickly bears a testimony against the sinful carriages of Men: Sometimes he doth it when they think they are forgotten, and that there's no danger, then God calls their iniquity to remembrance, and brings distress upon their Bodies, or a curse upon their Estates, and multiplies their Sorrows, because they have been guilty of Rebellion; their Sins are a root of bitterness; iniquity breads calamity. Men have many awful visitations for their ungodly practices. God makes their lives uncomfortable. Job 21.17. God distributeth sorrows in his anger. Men commonly reap according to what they sow. The Providences of God are remembrancers of their wickedness. There be some poisous that work persently, some after many Years, as in those cases. 2 King. 5.27. 1 Sam. 2.29.

(2) Sometimes God snatches away their lives upon that account. They are cut off before their time and wither as the grass: Some die in early days that they may be taken away from the evil to come; and some die in early days because they have been rebellious. There be means used for the preservation of their lives, and they pray that they may live, but God will not be entreated: Death is the fruit of Adams sin, but a more early death is the fruit of their own sins. They act against their lives and are accessory to their own death 〈◊〉 their iniquities, 1 Sam. 2.34. 1 Chron. 10.13, 14.

(3) Sometimes they have great distress of Conscience. Other Men enjoy tranquility of Spirit, but Men by addicting themselves to evil courses bring great inward molestation on themselves; they have ever and anon a dreadful sound in their ears, Job 15.21. Conscience is presenting their sins before them; they have a frightful and gashly look. They are in a great doal of confusion of spirit. Conscience is minding them of the curses that are written in God's word. Sometimes there be instances of vengeance and their hearts are meditating terror; if they have many outward comforts, their wounds smart so as to make their lives uncomfortable. Some have pangs of terror, as Belshazzar and Felix: Some in a more abiding way, Gen. 4.15. Mark 6.16. Judds was weary of his life; the Silver made his heart heavier than his Purse, Math. 27.3, 5.

(4) Sometimes God gives them up to hardness of heart. God takes occasion from the wickedness of Men, to leave them to an obdurate Spirit. Spiritual Judgments are the most terrible Judgments, and the less sorrowful their hearts are, the more sorrowful their condition is; by living in Impenitency, they grieve away the Spirit of God. Formerly they thought it was but repenting and their danger would be over; but sometimes God gives them up to a seared Conscience: Rom. 11, 8. God hath given them the spirit of stumber. Their lives are longthned out, and they continue under the Means of Grace, but nothing works upon them; Younger Persons are Converted, and the Spirit of God is stirring in the Place, but they are like the barren heath. Their Hearts are made far and Ordinances are blasted to them. Those rebukes and warnings that sink into other Men, take no impression on them, the arrows of the word fly over their heads, and the Gospel is a favor of death unto death unto them.

2. They are very much mistaken in preferring the World before Salvation. Many Men are craving Salvation: they cannot beat the thoughts of Damnation; they are Praying for Salvation, willing to attend Ordinances, and abstain from vicious courses; like Balaam, they desire to die the death of the Righteous; yet their hearts are more upon the World than upon Salvation: the World is a dreadful snare to them, they see a great necessity of getting the World, and lay more weight on that than on Eternal life. Mat. 22.5. They made light of it, and went one to his Farm and another to his Merchandize. These Men are under great delusion and are enemies to themselves.

1. Such Men take a great deal of care and pains, for that which will do them but little good. If they had Salvation, that would make them happy. But if you should add something to your Estates, that will be little advantage to you. You might eat better Food, and wear better Cloths, and have better Portions for their Children; but these are trifles to Salvation. Some that have less in the World live more comfortably than they that have more. Luke 12.15. The life of man consists not in the abundance of those things which he possesseth. But shortly they must die and then all is lost. Eccl. 9.6. They have no more a portion in anything that is done under the Sun. You will be brought into an equality with beggars. Princes must put off their Robes and beggars their Rags, when they lie in the Grave. Psal. 49.17. His glory, doth not descend after him.

2. They live but an uncomfortable life. They have a great deal of vexation of Spirit. Worldly cares are like thorns, they piercethe Soul. You may have great disappointments and crosses, you will have eager desires, like an hungry Man that cannot be satisfied. Sometimes you may overcome Conscience, and do things that are evil, but Conscience will be wounded, and that is hard to bear, Prov. 18.1 • and you will be afraid, you shall have your portion in this life.

(5) Sometimes because of this God blasts their worldly designs. If Men seek the Kingdom of God and his Righteousness in the first place, they are sometimes blessed in their Worldly enjoyments on that account, Matth. 6.33. but if their hearts be upon the world, they are blasted because of that. God loves to curse their idols. If they had loved the world less, they might have had more of it. He is angry for their Covetousness. Isai. 57.17. For the iniquity of his Covetousness I was wroth and smote him. God is teaching of them by experience the vanity of the world: This is one reason that Men have so many Judgments on their Worldly enjoyments, they set their eyes on worldly things, and therefore God gives wings to them, and they fly away. Hos. 2.7. She shall follow after her lovers and shall not find them.

(6) Sometimes he puts them off with worldly things. Some Men prefer the World, and God gives them their hearts desire, and denies better things to them. The Men take notice of the Providence of God, and say, God prospers them, and deals graciously with them, and they are blessed above many of their Neighbors; but they are mistaken, God deals in Judgment with them. He says, let them prosper in the world, that it may be a snare to them: they donit mind the offers of Salvation that are made in the Gospel, but are set for the world, let them have it, and they shall have nothing else; Heaven shall be reserved for other Men. As in that case, Psal. 106.17. He gave them their request, but sent leanness into their souls.

USE, III. Of Examination.

Whether you be in a Natural Condition. If you be under the government of self-love, you are in your Natural Estate. Some partitular Corruptions, which are but branches of self-love may be weakened; as Wontonness, Intemperance, &c. and yet you may be in a Natural Condition: but if self-love be weakened so that it hath not the government over you, then you are not in a Natural Condition. Grace and nothing but Grace takes away the government of self-love.

1. Quest. Do you perfer the Enjoyment of God before all Enjoyments? Worldly Enjoyments are of divers kinds: Houses, Lands, Silver, Gold, Meats and Drinks, Applause, Power and Dignities; these are the things that the hearts of many are set for. 2 Tim. 3.4. They are lovers of pleasures more than loveas of God. But there are some that prefer the Enjoyment of God before all the World: and such Men do prefer the Enjoyment of God here before all the World. Some are very desirous to Enjoy God when they die: it is a horror to them to go to Hell: but they donit regard God's Presence here: they can live contentedly without Communion with God here. But godly Men prefer his Presence here. Psal. 63.1, 2. My soul thirsteth for thee. Such Men as prefer the enjoyment of God, wont neglect anything that is needful in order to the enjoyment of God. They wont think much of their Time, and their Pains; they will put away their Sins; they will part with anything rather than loose God: they will part with Estate, and Ease, and Liberty, and Life, rather than loose God. Acts 21.13. I am ready to die for the Name of Jesus. Rev. 12.11. They loved not their lives unto the death.

2. Quest. Do you prefer the Honor of God before any worldly Enjoyment? The honor of God is of more Moment than your Outward Enjoyments. And it is fit God should have his honor whatever doth become of your Enjoyments; but many will not stir much out of their way for the honor of God. But those Men that pursue the honor of God, will not live in any Sin for the sake of any worldly Enjoyment. All Sin is to God's dishonor, Rom. 2.23. If you esteemed the honor of God above your Enjoyments, you would not endure to live in any Sin for the sake of them. A Man that prefers the honor of God, will be contented that God should vindicate his Name by Judgments. Some Men cannot bear Judgments, the reason is they donit care what becomes of God's honor, so they can shourish in the World. If Men prefer the honor of God, they think it is well that God brings Judgments: though they suffer by them, yet they are willing it should be so. They say, there is need of them for the vindication of the Name of God. Dan. 9.7. O Lord, Righteousness belongeth unto thee, but unto us confusion of face. If you prefer the honor of God, you will part with any enjoyment for God's honor. Some think much to part with anything for God's honor: But Abraham parted with his Country, with the Goods that he had taken in Battle, and with his Son for God's honor.

3. Quest. Do you prefer the honor of God before your Salvation? The honor of God is of more worth than your Salvation, and you must prefer the honor of God before it. It is not a duty to be willing to be damned for God's honor. It is fit the Will of Man should submit to the pleasure of God, howover he will dispose of them, Rom. 9.21. But he donit require Men to be freely willing to be damned, or to choose damnation for his honor; for God requires Men to seek Salvation, Matth. 6.33. And indeed it is against Religion to be willing to be damned, for then they will be everlasting enemies to God. Love to God's glory will make Men to be unwilling to be the instruments of his dishonor. Yea, it is impossible that Men should be understandingly willing to be damned; for it is against Nature: there is no principle in Man to make him willing. Yet those that love God prefer his glory before their Salvation: they are satisfied in the Wisdom and Justice of God in damning Men for his honor; they desire Salvation principally that they may honor God. They do count the honor of God of greater moment than their Salvation, and take a complacency in that, that God will not dishonor himself, but will glorify his Name. Jude 25. To the only wise God our Savior, be glory, and majesty, and dominion, and power, both now and ever, Amen.

USE, IV.

Of Conviction to Natural Men: God donit take any of your Services kindly at your hands. God is not beholden to the best Men upon Earth for the Services they do; but yet he takes the Services of holy Men kindly. 2 Chron. 6.8 Thou didst well in that it was in thine heart. 2 Chron. 19.3. There are good things found in thee 2 Chron. 34.27. Because thine heart was tender, and thou didst humble thyself before God, I have heard thee. But the Services of Natural Men are not taken friendly by God: God takes notice of what they do, but he knows that they are acted by a Spirit of Self-love. He is sensible that there is no kindness to him in them; they think that he is beholden to them, Luke 18.11, 12. but indeed he despises them.

1. When you reform, he has no occasion to say, that you part with your beloved Sins for his sake. Some of them do forsake their bad courses, pull out their right Eyes, and cast them away; they wont do anything that is unjust; leave off their Intemperance: shun profane Practices: Men take notice of it and are glad to see it; but there is no occasion for God to take notice of it as any love to him. No, God says, the Man is frighted into Reformation: He donit know how to bear the flames of Hell; he would be as bad as the worst, but that he dare not. Job 41.25. By reason of breakings they purify themselves.

2. When you confess your Sins, there is no occasion to say that you Mourn for his sake. Formerly the Man made light of Sin, but it is otherwise now; he laments his Sins and sometimes sheds Tears, as Saul, 1 Sam. 24.16. But God has no occasion to say, Behold how he loves me! He could dispense with my dishonor casily; but he has wounded his Conscience, his wounds smart, he has exposed himself to misery, his cries are the cries of Nature; he foresees Misery like to come upon him, and so be howls.

3. When you are zealous, there is no occasion to say, Behold his zeal for the Lord. The Man is become a zealous Man, he has a Spirit to promote Ordinances; he will be at any Expences rather then live without them: And he has a zeal against the Pride and Drunkenness of the Land; he hopes Men take notice of it, and call it zeal for the Lord, 2 King. 10.16. But there is no occasion for God to say so. God takes notice there is another spirit in him, v. 31. He says, Jebu took no heed to walk in the Law of the Lord God of Israel with all his heart. God says that there is something of zeal, but he is feeding his Pride or Covetousness, or covering his other Sins.

4. When you are Charitable, God has no occasion to say, that you deny yourselves for his sake. When some other Men are exercising Charity, God takes it kindly, and says, they shall not loose their reward, Math. 10.42. But when you do duties of Charity, God donit say, that you show your love to him; that you love him more than your worldly enjoyments. He says, You have done it to make satisfaction for some former Sins, for the erse of your Consciences; or to comply with the expectations of Men; or that Men may take notice of it, and appland you for it: that they may have glory from Men, Math. 6 2. There is a Pharisaical Spirit, and nothing of love in their bounty.

5. When you take pains in Religion, there is no occasion to say, that the Man wearies himself for God's sake. Some of these Men take a great deal of pains in Preaching, and Praying, and Reading; and Men say, they weary themselves for God: but God says, There is no love to Me in their Services. God slights the Service and says, the Man takes a great deal of pains that Men may observe him and commend him: Or, he takes a great deal of pains that he may beguile Men. Math. 23.14. They devour Widows houses, and for a pretence make long Prayers: Or, he takes a great deal of pains that he may purchase Heaven. Mat. 19.16. What good thing must I do, that I may have Eternal Life? He is building up a righteousness of his own. Rom. 10.3. They go about to establish their own righteousness. He is weaving a garment for himself that he may hide his shame.

USE, V.

Of Conviction, Of the wretchedness of Natural Men. There is a considerable difference between them, as to their outward Conversation. Some of them are rude and profane, and do openly trample on the Authority of God. Others walk orderly: they are Civil and Religious in their behavior: but yet they are all of them wretched & vile Men, for they are under the government of Self-love; they exalt themselves above God, and set their interest at the right hand of God's glory. When we read the dreadful threatening that God has denounced against them, we shall not need to wonder: there is no occasion to think that God deals hardly with them: for they utterly neglect the end that they were made for, and make it their business to serve themselves; they care not whether his glory sinks or swims, and are devoted to themselves. Hos. 10.1. Epkraim is an empty vine, he bringeth forth fruit to himself.

1. This Spirit is the foundation of all the ill Carriages that are in the World. There be abundance of abominations committed in the World: The World lies in wickedness: All Countries are over-run with iniquity: There is Swearing, and Cursing, & Killing, & Thefts, and Adulteries, & Lying, & Incest, & Witchcraft. Many severe Laws are made in one Kingdom and another to prevent these Sins, but they break in like a flood, and spread over the World: and this is the cause of them, Men love themselves more than God. One loves his pleasures more than God, another his profit or his honor; one Mans Self-love works in one channel, another's in another; this is the root of all wickedness: the Spirit of every Natural Man has in it the Seed of all wickedness: In some it grows up to more maturity than in others; but they are of such a Spirit as would lead them into every abomination. 2 Tim. 3.2, 3. Men shall be lovers of themselves, covetous, boasters, proud, blasphemers, disobedient to Parents, &c.

2. They act herein as if they were better than God: As if God's honor were not to be regarded, compared with their interest: they magnify themselves exceedingly, as if everything were to bow to their interest; they forget that they were nothing a while a-gone; that they have very little excellency to commend them: If they had never been made, they would not have been missed; they cannot create an Heaven and an Earth, as God has done; they cannot give Rain, or make the Grass to grow; they cannot make themselves or any of their fellow Greatures happy; they cannot procure one Meals Meat to themselves; they cannot preserve their Breath in their Nostrils, or keep themselves from rotting in a Grave. And they strangely forget the excellency of God, who may justly challenge glory from them: He deserves the honor of his power; By the word of the Lord were the Heavens made, and all the Hosts of them by the breath of his Mouth: He deserves the honor of his Wisdom, before whom all things are naked and manifest: He deserves the honor of his Holiness, who is righteous in all his works: He deserves the honor of his Mercy: Because of the excellency of his loving kindness, the Sons of Man put their trust in the shadow of his wings. It is intolerable Pride and Arrogance for Men to set up themselves above God. It is an intol table injury to magnify themselves in this manner. The Angels of Heaven count it their glory and happiness to Glorify God; but Man that is a Worm, & the Sons of Men that are but Worms, would exalt themselves have God, as if his Laws and Counsels and Glory must veil to their interest.

DOCTRINE.

GOD created the World without any instrument, but in Conversion he make use of the Gospel as his instrument. The Gospel is but an instrument, for many that enjoy the Gospel never are Converted: but the Gospel is the instrument in this work; the Gospel is not a Physical instrument, but it is a Moral instrument of Conversion. There is no expectation that Men should be Converted that do not enjoy the Gospel; there may be Reformation without the Gospel, but not Conversion, for the Gospel is the instrument of Conversion. The Gospel is not the Means only to bring Nations to the Profession of the faith, but also to bring Men into a state of Grace. Conversion prepares Men for pardon of Sin, and heavenly Glory, and the Gospel is the instrument of this work. The Gospel is very serviceable to Men after they are Converted: it is very useful for the increase of Grace and Consolation; but it is also the instrument of Conversion. God donit deal with Men as stocks and stones by mere force; but he deals with them as with reasonable Creatures. He convinces them and so prevails on them: and the Gospel is the instrument whereby he works. Psal. 110.2. The Lord shall send the rod of his strength out of Zion. The Gospel is there called the Rod of his strength, because he Converts Men by it. Jam. 1.18. Of his own will begat he us by the word of truth. The Gospel is called the word of Truth by way of excellency: And when God sent Paul to Preach the Gospel, he sent him to Convert Men. Acts 26.18. To turn men from darkness to light, and from the power of Satan to God.

Consider, 1. That other things beside the Gospel are Means to prepare Men for Conversion.

As,

1. The works of Creation. The works of Creation are a standing Monument of the power, and wisdom, and goodness of God. Psal. 19 1. The heavens declare the Glory of God, and the firmament show his handy work. Rom. 1.20. The invisible things of him are already seen by the things that are made, even his eternal power and godhead. The consideration of them is many ways useful to promote Conversion. These works instruct Men that God is worthy to be feared and glorified. They may see thereby that they owe their Being and their Comforts to God, and that they are his Servants. These works show that Sin is rebellion against the Author of their lives; that it is unreasonable to neglect him. Dan. 5.23. The God in whose hand thy breath is, and whose are all thy ways, thou hast not glorified. And that God must take Sin very heinously. Isai. 1.2. I have nourished and brought up Children and they have rebelled against me. These works are a Conviction that God is able to avenge himself on Man for their rebellion; that there is no defense against the mighty power of God: that he is able to perform all his threatenings and his promises. Such considerations work upon the Consciences of Men, and make them sensible of their sin & danger.

2. The Law or Covenant of Works, is a Means to prepare Men. The Covenant of Works consists of Precepts and Sanctions, and is very serviceable to promote Men's Conversion. Gal 3.24. The Law was our School-master to bring us to Christ. The Precepts of the Law show Men their Sins, by comparing their Actions with the Commands they are convinced of their iniquity. Rom. 3.20. By the Law is the knowledge of sin. Heb 4.12. The word of God is quick and powerful, sharper than any two edged sword, piercing even to the dividing asunder of soul and spirit, of the joints and marrow, and is a discerner of the thoughts and intents of the heart. The Law has also an exasperating power, is an occasion of the workings of Corruption, as the dam makes the warers swell; and so Men become acquainted with their own hearts. Rom. 7.3 Sin taking occasion by the Commandment wrought in me all manner of concupiscence. The Law also condemns Men for Sin, shows them their misery, what destruction they are in danger of, terrifies the Conscience: the Law says, The wages of sin is death, Rom. 6.23. The Law convinces Men that vengeance must be executed for sin. Math. 5.18. No jot or title shall pass from the law but all must be fulfilled. The Law doth also discover the Righteousness of Mans condemnation: Rom. 3.19. What things the law saith, it saith to them that are under the law, that every mouth may be stopped, and all the World become guilty before God.

3. The Works of Providence do also prepare Men for Conversion. God's works of Providence are various, and contribute much towards Men's Conversion. Mercies are a Means to draw Men to seek the favor of God, and Afflictions are Means to awaken Men's Consciences. Sometimes Men have particular Afflictions, and they are very serviceable. Job 33.22, 3, 4. His soul draws near to the grave, and his life to the destroyers; if there be a messenger with him, an interpreter, one among a thousand, to show to man his uprightness; then he is gracious to him, and saith, deliver him from going down to the pit, I have found a ransom. So, Job 36.8, 9, 10. If they be bound in fetters, and held in cords of affliction, then he showeth them their work and their transgressions that they have exceeded; he openeth also their ear to discipline, and commandeth that they return from iniquity. Thus it was with Manasseh. Sometimes Public Judgments are very serviceable to them. Hos. 5.15. I will go and return to my place, till they acknowledge their offense and seek my face: in their affliction they will seek me early. Some Persons are smitten in Conscience at such times, and stirred up to be seeking Peace with God. So the great Works of God in the World are useful to this end. Storms and Thunder and Lightning and Earthquakes. 1 Sam. 12.18, 19. The Lord sent Thunder and Rain that day, and all the People greatly feared the Lord and Samuel; and all the People said unto Samuel, Pray for thy servants unto the Lord thy God, that we die not.

Consider, 2. That if God would open the eyes of Men to see his Glory in the works of Creation, or in the Law, or in Providences, that would make Men holy. There is a great deal of convincing light in these things, and they discover the glory of God. Psal. 8.1. O Lord Our Lord, how excellent is thy Name in all the Earth? And if there were but inward discoveries made to the Heathens thereby, they would love and fear God. There is abundant cause to love God from the discoveries of his glory in these; the power of God, and wisdom and goodness of God manifested in the works of Creation, are lovely: and the holiness wisdom of God appearing in his Law, are lovely: and the glorious Properties of God appearing in the works of Providence, are lovely; and give sufficient cause to Men to love and serve God: and upon this account it is that the Heathens are guilty for their not loving & serving God; this makes them without Excuse, Rom. 1.20. They have Conviction enough set before them to draw their hearts to God.

This is further evident from these two things.

1. If Men know God they will be holy. Where God is truly known, he will be loved and served uprightly. Psal. 36.10. Stretch out thy loving kindness to them that know thee, and thy righteousness to the upright in heart. Psal. 91.14. Because he hath set his love upon me, therefore will I deliver him; I will set him on high, because he hath known my Name. The Nature of Man is such, that the Will always follows the last dictates of the Understanding; the Will itself is a blind facility, and it follows the direction of the Understanding. When once Men have a Spiritual Sight of the glory of God, they can do no other but serve him. Light and Life go together. Before Men know God it is impossible that they should love him, for they are strangers to the reason and foundation of love: if they have never so many arguments set before them, to persuade yet they cannot do it, if they strive very much with their own hearts to love God, from a fear that they shall be damned if they do not, yet they cannot do it. But when their eyes are opened and they see the glory of God, they would act against their Nature if they did it not. The excellency of the object is the foundation of the duty, and when that reason is seen, they are under a necessity to do it. Because Man is capable to know God, therefore he is capable to love and serve him: and when he doth know God he is under a necessity to serve him.

2. The Glory of God seen in these works doth make Men more holy. When Men are once Converted, they grow in Grace by these discoveries; they see the glory of God in the works of Creation, and that has a gracious Effect on them. Rev. 4.11. Thou art worthy O Lord, to receive glory, and honor and power, for thou hast created all things, and for thy pleasure, they are and were created. The consideration of those mighty works have a great influence into their holy walk. We find the Saints in Scripture graciously affected many times with the works of Creation. The Thoughts thereof stirred up a Spirit of Religion in them. Psal. 33.6. David magnifies God on that account: By the word of the Lord were the heavens made, and all the hosts of them with the breath of his mouth. They often glorify God as the Creator of the ends of the earth, Isai. 40.28. So Godly Men see the glory of God in his Commandments, and that draws forth the Exercises of Grace: they often admire 〈◊〉 •••• ection and purity of the Law. Psal. 19. • . The Law of the Lord is perfect converting the soul, the testimony of the Lord is sure making wise the simple. God's glory seen in his Law draws forth Love, and Repentance, and Obedience. So likewise the glory of God appearing in Mercies and Judgments have a gracious Effect on the hearts of Saints. Hos. 3.5. They shall fear the Lord and his goodness. Mercies stir up Thankfulness. Psal. 103.1, 2. Bless the Lord, O my soul, and all that is within me, bless his holy name: Bless the Lord, O my soul, and forget not all his benefits. So Afflictions make the heart better, more humble, penitent, and watchful. Psal. 119.71. It is good for me that I have been afflicted, that I may learn thy statutes. And the great works of God in the World are great helps to the growth of Grace: Saints are often Meditating on them, and so stirring up their hearts in holiness. Psal. 107.8. Oh that men would praise the Lord for his goodness; and for his wonderful works to the children of men. Psal. 145.5, 6. I will speak of the glorious honor of thy majesty, and of thy wondrous works. And men shall speak of the might of thy terrible acts, and I will declare thy greatness. The sight of the glory of God will necessarily draw forth holy Actions: If Men be under never so much indisposition to love and fear God, these discoveries prevail and work effectually, no opposition or temptation can stand before them.

3. Consider, How doth God 〈◊〉 Men by the Gospel?

〈◊〉 . It is by, the Gospel as spiritually under ••••• . The Gospel works this change Morally not Physically, the Gospel only works in way of persuasion, as it discovers to Men that there is abundant reason to turn to God. Men see that the Gospel is a faithful saying and worthy of all acceptation, as it is called, 1 Tim. 1.15. The Word can have no operation but as it is understood by the understanding, it works upon the Will; there must be a disciplinary understanding, but that is not sufficient: Multitudes understand the letter of the Gospel that are not Converted. Men that have not the spiritual understanding of it may be affected with it, and be persuaded to an outward conformity to it, but when they understand it spiritually, then it works effectually upon them. There is no prevailing with Men to turn to God so long as they are in the dark about the Truth of the Gospel, about the divine Glory of Christ, and the freeness of the Grace of God; but when the Gospel is spiritually understood immediately it works upon the heart. 1 Thes. 2.13. Ye received the word not as the word of man, but as it is indeed the word of God, which worketh effectually in you that believe. Joh. 6.40. That everyone that seeth the Son and believeth on him may have everlasting life. v. 45. Everyone that hath heard and learned of the Father cometh unto me.

2. 〈…〉 understand the Glory of God in the Gospel, that makes them actually turn to God and leave a disposition in the heart that way: Before it was understood they despised the Gospel. Isai. 53.2. When we shall see him, there is no beauty in him, that we should desire him. Though they be never so importunately urged they will not hearken, some objection or other will lie upon their hearts, if Men think that they cannot withstand the calls, yet they do: but as soon as they see the glory of Christ, they are encouraged to come to him: before they understand the Gospel they withstand it, and no arguments will prevail upon them; they were overcome with a spirit of fear, they were not able to master a fearful spirit; they heard so much about the sufficiency of Christ that they wished that they could come, but they were not able to conquer a spirit of fear, but were restrained by it, as it were bound hand and foot and could not stir. Joh. 6.44. No man can come unto me, except the Father that sent me draw him. And they had an enmity in their spirit unto him. Joh. 5.40. Ye will not come unto me that you may have life. But when they see things as they are, immediately they come; that delivers them from their enmity to Christ, and that delivers them from their fear. When they see the glory of God in the face of Christ, they make no more resistance; when they are turned from darkness to light, they turn from Satan unto God. And this discovery leaves an abiding 〈◊〉 on the heart: as the Man doth ejoyce in Christ, so there is an inclination to rejoice in him for the time to come: the heart is bent that way and it stands bent that way. Joh. 5.25. The dead shall hear the voice of the Son of God, and they that hear shall live. 2 Cor. 3.18. We all with open face, behold as in a glass the glory of the Lord, and are changed into the same image from glory to glory, even as by the spirit of the Lord.

4 Consider, Why God doth this by the Gospel?

Aos. Here take notice of these four particulars,

1. Faith in Christ is the condition of Pardon and Salvation. Perfect righteousness was the condition of the Covenant of Works Gal, 3.12. He that doth them shall live in them. Perfect Obedience fell under a double consideration in the Covenant of Works: it was the matter of Justification, and so it is still, for we are now Justifyed by the Righteousness of Christ. Therefore he is said to bring in ever lasting Righteousness, Dan. 9.24. And by the Obedience of One shall many be made Righteous, Rom. 5.13. And perfect Obedience was also the condition of Justification. But now under the Gospel Faith is the condition of Justification. Joh. 5.24. He that heareth my words and believeth on him that sent me, hath everlasting life, and shall not enter into condemnation, but is passed from death to life. It is by Faith that we are accepted: The terms of Justification are, Believe on the Lord Jesus and thou shalt be saved, Act. 15.31. It is Faith that gives a Man an interest in Jesus Christ. It is most suitable that among the Graces of the Spirit Faith only should be the condition of Justification. Love to God is as holy an action as Faith: Yet it is most suitable that Faith should be the condition, because it doth accept of the Grace of God offered in the Gospel, and is an acknowledgement of the sufficiency of Jesus Christ: and God has made it to be the condition of our Justification. Act 10.43. To him give all the Prophets witness that whosoever believeth in him, shall receive the remisson of sins. Hence Faith is called our Evangelical Righteousness: it is called the Righteousness of Faith, Heb. 11.7. God has made a law concerning our Justification, which is called the Law of Faith, Rom. 3.27. And when we believe we have fulfilled the condition of the Covenant.

2. Therefore it is meet that Faith should be first wrought. The first good thing that is wrought in any Man is Faith in Jesus Christ, this being the condition of Justification, it is no ways fit that Men should have other good things wrought in them before Faith: for it is not fit that Love and Repentance should be wrought in him, and yet he remain in an Estate of condemnation. Every Man is in an Estate of condemnation until he believes in Christ. He that believeth not is condemned already, Joh. 3.18. And it is altogether unsuitable that a Man should have the Exercise of Love and Repentance given to him, and yet be suffered to lie in an Estate of condemnation. But if they were wrought before Faith, then the Man would have a gracious Spirit, and be Sanctifyed, yet remain a Child of wrath and be under the curse of God, and in a perishing condition, then Love and Repentance would be no signs of Justification, and these Sins which were mortified would be imputed, but this would be utterly unsuitable: but seeing Faith is the condition of Reconciliation, it is meet that Faith should be the first good thing that is wrought in the Man. And so it is, God never gives Men Love or Repentance before Faith; whatever appearances there may be of those things, all is in hypocrisy that goes before Faith; there is no godly Sorrow, no regard to the glory of God, until Men believe in Christ.

3. This Faith in Christ can be wrought only by the Gospel. Faith in Christ is an accepting the offer of the Gospel: Faith is an acknowledgment of the Grace of God held forth in the Gospel, and of the faithfulness of God in Gospel-promises, and of the Righteousuess of Jesus Christ; Faith is a coming to Christ as a Mighty Savior, and it is impossible for Men to come to Christ and know nothing of him. Rom. 10.14. How can they believe in him, of whom they have not heard? Can a Man admire the excellency of Christ, and take encouragement from him, and venture his Soul on him, and yet know nothing of him? Can a Man that is an utter stranger to Jesus Christ glory in him, and prefer his Righteousness before all his own works, and build the hopes of his Soul for another World upon him, as a sure foundation, before he is made acquainted with the susliciency of Christ? Let a Man know never so much of the works of Creation, of the Mighty Power of God in making all things out of nothing: and of the Wisdom of God in making such variety of Creatures, in divers Forms, with great diversity of faculties and virtues; in giving such perfection to the World, that there is nothing wanting to the integrity of it, this will never prevail upon him to depend upon an unknown Christ. If a Man be terribly frighted with his Sins and under the awful apprehensions of the wrath of God, so that his flesh and his heart trembles, that will not prevail upon him to come to an unknown Christ. Let Men be never so much affected with Mercies or Afflictions, yet he will neglect. If he donit know him, there can be no act of Faith without the knowledge of the object of Faith, there can be no act of Faith without the knowledge of the encouragements to believe. Faith is a rational understanding action: In order to the act of faith, there must be a knowledge of the Gospel, and the actual consideration of it, at the very time.

4. The Gospel is not only proper to work Faith, but also to work every other Grace. The Gospel doth not only work the heart to believe, but it draws the heart to other gracious Exercises; when Men see the love of God in the Gospel, that draws forth love. 1 Joh. 4.19. We love him, because he loved us first. The knowledge of the Gospel makes Men fear God. Psal. 130.4. There is forgiveness with thee, that thou mayst be feared. The Gospel is a proper Means to work a Spirit of Repentance, and break the heart for Sin. Luk. 7.38. She stood at his feet behind him weeping, and began to wash his feet with tears. This was the fruit of her receiving the Gospel, for her sins were forgiven, v. 47. By the Gospel Men's hearts are brought into a preparedness for all holy carriages; the Gospel is an effectual Means not only to draw Men to Christ, but to work universal holiness. Tit. 2.11, 12. The Grace of God that bringeth salvation, teacheth us to deny ungodliness and worldly lusts, and to live soberly, righteously and godly in this present world. This makes Men New Creatures. If any man be in Jesus Christ, he is a new creature, old things are passed away 〈◊〉 all things are become new, 2 Cor. 5.17.

USE, I.

Hence learn, That where the Gospel is not known there is no Conversion. There be many People in the World that are ignorant of it. so the Heathens, and the Turks, and the generality of the Papists, accordingly they are not Converted. Knowledge is the Key that opens the door of life. Luke 11.52. Ye have taken away the key of knowledge. There is no Silvation but in the Church of God; among them that have the Oracles of God. Joh. 4.22. Salvation is of the Jews. For it is by the Gospel that Men are Converted. Jam. 1.18. He hath begotten us by the word of Truth.

1. Though there be Morality. Some of the Heathens were noted for their Morality: they were just, chaste and temperate. The light of Nature teacheth Men Morality: the Law written in the heart is the Moral Law. But Morally differs very much from Conversion. Moral virtues and graces differ in, 〈◊〉 Moral virtues are acquired by practice, •• customing themselves that way, will beget an habit. But Grace is obtained by infusion. Moral virtues donit render Men acceptable to God, for thought they look like Graces, yet they are Lusts. Moral virtues do give an external honor to God, but they donit dispose Men to aim at the Glory of God. Moral virtues may be lost. A Man that is just and temperate, and a Man of Truth, may deserve a contrary character before he goes out of the World. A Man may be an honest Man but not a good Man: Conscientiousness is not Holiness. Generally by the common workings of God's Spirit, Men are Moral Men before they are Converted. Paul was a Moral Man when he was a Pharisee. Phil. 3.6. Touching the righteousness that is in the law blameless. Morality is some preparation for Conversion, but it is not Conversion: Morality entitles no Man to the Kingdom of God.

2. Though there be much Devotion. Some of the Papists are very devout, they Pray a great many times in a day. So some of the Turks are very devout Men: So were some of the Heathens. Acts 17.23. I passed by and beheld your devotions. So many of the Jews that were ignorant of Christ: they did instantly serve God Day and Night: the Scribes and Pharisees for a pretence made long Prayers, Mat. 23.14. but this may be 〈◊〉 is no Conversion; great devotion may be great hypocrisy: many Men that are very devout are very Superstitious, they are devout in a way of Will worship. The revolters are profound to make slaughter, Hos. 5.2. They offered a great many Sacrifices to the Calves at Dan & Bethel. Men's devotion may rise only from terror. Psal. 78.34. When he slew them then they sought him, they returned and inquired after God. Many devout Men are frighted into their Religion: Fear force them to be devout. And many Men are devout upon carnal designs; they have worldly profit or honor in their Eye; they make an engine of their Devotion to advance some secular interest. They seem to put much respect on God, but their devotion is abominable to Him; their devotion sometimes is a cloke to cover their wickedness, and prevent Men's suspecting them.

USE, II.

Of Reproof, To those that have lived all their days under the Preaching of the Gospel, yet are not Converted. Some Men that are not Converted do imagine that they are Converted, they will not take this reproof to themselves but there be many Men among us that have lived Thirty Years under the Preaching of the Gospel; they have had a great deal of Teaching, yet they are conscious to themselves that they are not yet Converted: their own hearts tell them that they are in that Estate wherein they were born. Some of them lead a rude life, & addict themselves to practices that are contrary to the dictates of their Consciences; and others of them are rejecting Christ, under one pretence or other, they are turning off the Invitations of the Gospel. If the Gospel be the Means of Conversion, it might have been expected that you should have been Converted many Years ago; but this is a matter of lamentation, that you are not Converted to this day.

1. This is a great provocation. If God had not used Means with you, you would have had no Sin in comparison. Others that have not lived so long under Means as you have done, have been Converted. The Means are very proper, and such as have prevailed with other Men; but you have shown a rebellious Spirit, and have withstood all the calls of God. God may complain of you and say, as Prov. 1.24. I have called and they refused, I have stretched out my hand and they have not regarded. You have been under special advantages to be Converted, you have had proper Warnings and Encouragements, but yet you stand out. It may be your Conscience has many times troubled you because of it, but yet you make a shift to hold on your way; you have designed many times to turn to God, but your heart has deceived you; you have promised that you would turn to God, but have dealt falsely with Him. There is no better Means to effect Men's Conversion than the Gospel, & this you have had plainly & powerfully Preached to you, yet all has been in vain. It may be you plead in excuse for yourselves, that you have many Temptations, but the great reason of it is the hardness and the stubbornness of your own heart; that is the account that Christ gives of it. Joh. 6.40. Ye will not come unto me that you may have life.

2. This is a dark sign. It is very much to be feared what will become of you. We hope concerning young Children that when they grow to Years of Understanding, they will be wrought upon by the Gospel, but there is less hope by far of those that have withstood it for many Years: the Gospel is the proper Means, but God has not blessed it to you; there has been a blast upon the appointed Means. God has given you his Word, but denied his Spirit. He has made the Gospel powerful to convert Others. Some that have been your Companions; some that have been in Relation to you; some Younger than you. It has been a savor of life to many, but you are suffered to lie in a perishing condition. God knows what the meaning of it is, that the Gospel is hid from you. He gives you Corn as well as others, and Health and other outward blessings; but you have not a blessing upon the Means of Conversion: If this do not determine the case against, yet it is a threaning Providence. Deut. 29.4. God hath not given you eyes to see, nor ears to bear unto this day.

USE, III.

Of Examination, Whether you be Converted. It is a pain to a Man to be between hopes and fears about his Conversion, for his eternal Salvation doth depend upon his Convension. Except a man be born again, he cannot see the Kingdom of God, Joh. 3.5. And if a Man begins to rejoice in the apprehension of his Conversion, he is presently cast down with fears, whether he be not mistaken: He reads the promises that are made to Converted Men, and they are sweet and precious to him, he would fain take the comfort of them, but he stands quivering, but dare not apply them to himself. He thinks of those words, If a man thinks himself something when he is nothing, he deceiveth himself. And when he reads threatenings to Unconverted Men, he has an awful sense of the doleful condition of such Men, and he pities them with all his heart; he cannot conceive how they will do to bear those miseries; he thinks their worldly selicities will be utterly forgotten after a while, and they will mourn at the last: but then it turns in his thoughts, that may be he is one of them, and he is frighted least they should be executed upon him; he says, that has been the portion of many Men, that have promised great things to themselves; many Men's hopes do utterly fail, when God takes away their Souls, and he says, if that should be his portion he should be undone. When his Neighbors know nothing of it, he is in anguish of Spirit, because he is in suspense, whether he shall hear those words, Come you blessed, or, Go you cursed. Some will be blessed, and some will be cursed, but he doth not know which number he doth belong unto. Therefore examine yourselves; this doctrine gives light into it: The Gospel is the instrument of Conversion, nobody else can tell, how they were Converted; but if it were true Conversion, it was by the Gospel.

1. It may be wrought by Gospel promises. There be many great and precious promises. Joh 6.37. He that cometh unto me, I will in no wise cast out. Math. 11.28. Come unto me, all ye that labor and are heavy laden, and I will give you rest. Rev. 3.20. If any man open unto me, I will come in and sup with him and he with me. These promises are a great security to all that come to Christ, they give an assurance that Men shall be accepted. The faithfulness of God stands engaged for their Salvation. A Man may Pray, & Read, & Confess Sin, & Fast, yet have no security for his Salvation; but if he receives Christ, God has passed his word, and that is the best security in the World for his Salvation. He has left himself at liberty whether he will give Health, or Riches, or Honor, but he has promised Eternal Life. And if in these promises, or any such like. God has made a discovery of his Grace and Faithfulness, and the sufficiency of Jesus Christ, so that you have been bold to cast yourself on him, then you are Converted. It may be you may have many scruples rising in your hearts, because you find a great deal of corruption remaining, and the discoveries are not repeated so often as you hear it is with some others; or Prayers are not answered; but you are certainly Converted. These discoveries do beget Faith and Love and Repentance, which will be preserved and renewed in the heart, and will end in eternal Life.

2. It may be wrought by Gospel Invitations and Commands. There by several gracious Invitations in the Gospel. Rev. 22.17. The spirit and the bride say come, and let him that is athirst come: and whoever will, let him take the waters of life freely. Rev. 3.18. I counsel thee it buy of me gold tried in the fire that thou mayst be rich, and white raiment, that thou mayst be clothed. In these Invitations God deals truly and uprightly: God doth not make vain & fallacious pretensions of kindness, but tells his very heart to Men; He donit go about to lead them into a snare, and make appearances as if he were more kind and gracious than he is. There be also positive commands. 1 Joh. 3.2. This is his commandment that we should believe on the name of his Son Jesus Christ. Joh. 6.29. This is the work of God, that ye believe on him, whom he hath sent. God has put forth his divine authority; He donit only allow us but requires us to believe on Jesus Christ: and he will not command to trust in a broken reed; he will not enjoin us to trust in a lie. And if you have seen the Grace of God in these Invitations, so that notwithstanding your great unworthiness, and your provocations, you have been bold to accept his offers, and if you have seen the truth of the Gospel in those commands, that it must needs be a safe thing to trust in Christ, and from the encouragement of God's Word, venture on Christ, you are Converted.

3. It may be by Gospel declarations. There be many declarations of the truth of the Gospel. As, 1 Tim. 10 15. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners. 1 Cor. 15.3. Christ died for our sins, according to the Scriptures. 1 Pet. 2.24. Himself bore our sins in his own body on the tree. Sometimes God lets light into the Soul, by one of these, or some other word to like purpose, or by the general doctrine of the Gospel though you had no particular word. God has shown you the truth and glory of the Gospel, it is a sure sign that you are Converted. There be indeed some common illuminations, that do for the present affect the hearts of Men, that many have had and yet they remain Unconverted; but when the spirit of God convinces Men of the divine and saving virtue that is in the blood of Christ, they do immediately turn to God. If the Father that is in Heaven doth reveal Jesus to be the Christ, the Son of the living God: If the Comforter doth convince Men of the Righteousness of Christ; that is a sufficient evidence of Conversion, and that evidence will not go alone. 1 Thes. 5.13. Ye heard the word not as the word of man, but as it is indeed the word of God, which worketh effectually in you that believe.

USE, IV.

Of Conviction, That there is sufficient ground in the Gospel to make Men turn to God. This is the Instrument that God works by; and when it is indeed understood it always prevails. Many Men hear the Gospel, but the light donit shine into them; the Gospel is hid to them, and they remain in their Natural condition. But every Man whose eyes are opened to see the Truth and Glory of the things therein revealed, doth turn to God. The Gospel will then have prevailing Efficacy. Some things the more they are understood, the more they are despised; but if the Gospel be indeed understood it is evermore succesful; there is not a Man in the World, that ever failed of being Converted in this case. And we may conclude from thence, that there is reason for Men to do so; for ignorance of the Gospel hinders Men's Conversion, but the knowledge of it doth effect it.

And it must needs be so:

1. Considering that there is great good offered. That is offered in the Gospel that will satisfy the Soul. Men take a great deal of pains for small things; but the good offered in the Gospel, comprehends all that Men need. The good he offers there is better than Lordships, and Principalities and Kingdoms; he offers that which is better than Long-Life, that which Men stand in necessity of, and indeed all that is necessary. He offers more good than we can comprehend; Peace with God passes all Understanding. The Apostle says, Because God could swear by no greater, he swear by himself. So I may say, because he could offer nothing greater, he has offered himself. 1 Pet. 5.10. He hath called us to his Eternal Glory by Christ Jesus.

2. This good can be attained in no other way. There have been many other ways thought of: They generally center in Men's own righteousness, but that will not serve their turn. No Man ever did prosper in that way. The Jews did not attain to the Law of righteousness, because they sought it, as it were by the works of the Law, Rom. 9.31, 32. That way is inconsistent with Justice, but God will offer no violence to his law. No jot or tittle of the Law shall pass, but all shall be fulfilled, Mat. 5.18. God will not vary one hairs breadth from the Law. He had rather that his own Son should die, than cast the least contempt on the Law: and if the Law stand in force, the works of the Law cannot justify. Rom. 3.20. By the deeds of the Law shall no flesh living be justified in the sight of God.

3. There is great security, that the good offered in the Gospel shall be obtained in that way. We have foundation enough to depend upon. God sent Christ for this end, Joh. 3.16. He is appointed of God to be the foundation of the Church, Isai 28.16. and God never had a repenting thought of this contrivance. Psal. 110.4. God has sworn and will not repent, thou art a Priest forever after the order of Melchizedek. There is a divine virtue in the sufferings of Christ. God has purchased the Church with his own blood, Act. 20.28. And the word of God is a full security. God has promised blessedness in this way: He has promised it upon record under his hand: He has promised it on Oath, and has appointed Seals to his Covenant; this is not a foundation of uncertain hope, but of strong consolation, Heb. 6.17, 18. This is enough to give Men boldness in a dying day. The words of the Lord are pure words as silver tried in a furnace of earth, purified seven times, Psal. 12.6.

DOCTRINE.

This was David's desire, and this is the desire of every godly Man. Childood & Youth is vanity: And it is a common thing for Young Men and Maidens to busy themselves otherwise; but it is much to be desired that they would Praise the Name of the Lord. It is praise-worthy, and a great commendation in them, when they Praise the Name of the Lord. It is a Mercy when God bestows suitable comforts on Young Men and Maidens, Zech. 9.17. How great is his goodness, and how great is his beauty? Corn shall make the Young men cheerful, and new wine the maids. But it 〈◊〉 a greater Mercy when God gives a spirit of •• liness unto them. We have several examples of Young Ones in the Scripture, that have had a spirit to praise the Name of the Lord. Samuel and David and Solomon, and Josiah and Timothy: And it is much to be desired that others were of that spirit. Young Ones are called on in Scripture to praise and glorify God. Eccl. 12.1. Remember thy creator in the days of thy Youth. Psal. 34.11. Come ye Children, hearken unto me, and I will teach you the fear of the Lord. Many things are needful to complete the happiness of a People: and this is very needful among others. Psal. 144.12. That our Sons may be as plants grown up in their Youth, that our Daughters may be as torner stones polished after the similitude of a Palace.

Q. When are they said to praise the Lord?

A. When they carry so as is for his praise.

1. By worshipping him in a suitable manner. The proper business of worship is glorifying God; when they worship him they honor him as God. Psal. 29.9. In his Temple doth everyone speak of his glory. Divine worship is too great an honor to be given to any Creature. Rev. 19.10. Worship God. So Men glorify God, when they Pray to him, and do in religious manner ask blessings of him, and do ascribe the blessings they enjoy unto him. They therein give a testimony to the Almighty Power and Goodness of God, and they acknowledge their dependence on him. Prayer is Praise: the language of Prayer is, Thine is the Kingdom and the Power and the Glory. Math. 6.13. So a religious Attending on the Preaching of the Word, is a Praising of God. When they are hearing the Word with reverence, they therein acknowledge the Authority and Majesty of God, and his Divine Truth & Faithfulness: We therein acknowledge that his Word is the rule of Faith and Life. That his Word is able to make us wise unto Salvation; that it is worthy to be believed and obeyed. Act. 10.33. We are all here present before God, to hear all things that are commanded thee of God. So a religious Singing of Psalms, is giving glory to God. Psal. 147.1. Praise ye the Lord, for it is good to sing praises to our God. So a religious receiving the Seals of God's Covenant, is praising God. There is a thankful Memorial of the Redemption of Christ. 1 Cor. 11.26. Ye show forth the Lord's death. There is a testimony given to the saving virtue of Christ's blood: The cup of blessing which we bless is it not the communion of the blood of Christ, 1 Cor. 10.16.

2. By an holy Conversation. An holy walk is a practical acknowledgement of the gloriousness of God. When persons lead an humble, honest, patient, chaste and temperate life, they do glorify God. Joh. 15.8. Herein is my Father glorified in that ye bring forth much fruit. In that way they show forth the Praises of him that calls them out of darkness into his marvelous light. Math. 5.16. That men may see your good works and glorify your Father that is in heaven. Sinful works reproach God, but holy works commond him. When Persons have an holy Conversation they show a fear of God. Eccl. 12.13. Fear God and keep his Commandments. An holy life is a testimony to the goodness and righteousness of the ways of God. Hos. 14.9. The ways of the Lord are right, and the just shall walk therein. By their Obedience they show that they reverence God's Authority: the language thereof is, that God is their Lord and they are his Servants, that they will not put such an affrent on him as to violate any of his commands; yea, by their Obedience they show that they lay weight on the promises and threatenings of the Word; that they count it profitable to be Obedient, and dangerous to be disobedient; that they depend upon the word of God.

1. Reas. God deserves it from them as well as from Elder People. It is to be desired on God's account: It is an honor due to his Name. Young Ones are bound to God as well as their Parents; they have no liberty to neglect the glory of God: God may challenge it from them, as well as from their Parents. Lam, 3.27. It is good for a man to bear the yoke in his youth. God is their Creater as well as of Elder Persons. Eccl. 12.1. Remember thy Creator in the days of thy youth. They owe their Being to God, and because they owe their Being, they owe their Obedience: and they live upon the Mercies of God, as well as Elder Persons; they dwell on his Earth, breath in his Air, are enlightened by him, and though' they are in their strength, yet they depend upon the care of God, for their Food and Raiment, Life & Health. God has nourished & brought them up, Isai. 1.2. They are under covenant Bonds as well as Elder Ones. Deut. 5.2, 3. The Lord our God made a covenant with us in Horeb, the Lord made not this Covenant with our Fathers, but with us, even us, who are all of us here alive this day. They are under firm obligations to God: They will be covenantbreakers, if they neglect to glorify God: they are under covenant-encouragements; God is in a near Relation to them, He is not only their Fathers God, but their God also. Exod. 15 2. He is my God and I will prepare him an habitation, my Fathers God and I will exalt him. They are very injurious if they dont praise Him.

2. Reas. It is a sign of the presence of God with his Ordinances. Christ has promised his presence with his Ordinances. Math. 28.19, 20. Lo, I am with you always to the end if the world. This is fulfilled in various degrees; and it is matter of great lamentation, when there is but a little blessing upon Ordinances; when the hearts of Men are made fat: as Isai. 6.9, 10. But when Young Men and Maids do praise the Name of God, it is a sign that the Spirit of God is present among them. That is a great promise, Isai. 59.21. My spirit that is upon thee, and my words that I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy Seed. And when Young Ones are praising God, it is a manifest token of God's gracious presence with the means of Grace. Here is a manifest token of the favor of God to the People: It is a great blessing. Isai. 44.3. I will pour out my Spirit upon thy Seed and my blessing upon thy Offspring. This is more a great deal than for God to bless the labor of their hands. Godly Men are wont to Pray much for a blessing on Ordinances, they look upon that as a foundation of many other Mercies. And when Young Ones praise God, they take notice of the goodness of God in hearing their Prayers; it is a smile upon the People.

3. Reas. It gives great hopes of the continuance of the power of Godliness. If Young Ones carry religiously that is a foundation of hope for the time to come: though' some of them may die quickly, yet it is probable that many of them will live to old Age. They that are Young now are like to be the pillars of the Church, thirty Years hence. Antient People must die quickly, but if Young Ones are hearty in Religion; it is hopeful Religion will not die. There is reason to hope that most of them that are religious when they are Young, will continue to be so when they are Old. There is reason to hope that they that flourish now in God's house, will still bring forth fruit in old age, Psal. 92.13, 14. That when the outward man decays, the inner man will be renewed, 2 Cor. 4.16. And therefore it is a great encouragement to see such embracing Religion. If Religion be upheld in the next Generation, it must be by those that are Young now; the burden will lie upon them after a while.

4. Reas. It is an encouragement respecting their Salvation. When Young Ones carry loosely and corruptly, there is reason to fear their damnation; their feet go down to death, their steps take hold on hell. Therefore the wise Man gives that warning: Eccl. 11.9. Rejoice O Young in thy Youth, and let thy heart cheer thee in the days of thy Youth, and walk in the ways of thy heart and in the sight of thine eyes, but know thou, that for all these things God will being thee into Judgment. But when they have a religious Spirit and Conversation, they are in the way to Salvation. If God designs to bring Men to Salvation, he will make them to seek after it: and more generally he makes them seek it in the days of their Youth; Reforming their Manners, crying to God, studying the Scriptures, waiting upon God in his Ordinances, are the Means to prepare Men for Eternal Life: And when the Spirit of Young Ones is much that way, there is occasion to rejoice in the hopes of their • ternal Felicity. 2 Epist. Joh. 4. I rejoiced greatly that I found of thy Children walking in truth.

USE, I. Then there is great need that Parents should train up their Children religiously. Parents are generally careful to bring up their Children to some Calling, that they may be fitted to do Service to themselves, and others; but they should be careful to bestow religious Education on them. Prov. 22.6. Train up a Child in the way he should go, and when he is old he will not depart from it. Eph. 6.4. Bring them up in the nurture and admenition of the Lord. Something is generally done that way, but with too much remissness. Neglects this way is one of the things, wherein the degeneracy of the Land doth appear: many Parents are not religious themselves, and it is no wonder that they are negligent in the Education of their Children. But there is great need of it; Children are corrupt by nature; though they have natural Consciences urging them to that that is good, yet they have depraved dispositions prompting them to evil. There is a natural contrariety in them to the ways of God. Rom. 8.7. The natural mind is enmity to God. And there be many temptations to mislead them: There be a multitude of temptations to draw forth their corruptions; and there is need of more care than many Parents do take, that they may praise the Name of the Lord.

1. By Instruction. It is not sufficient that they are brought to Public Worship, and that they be learned to Read the Word of God, but Parents should see that they profit by Public Means, and they should be instilling the Principles of Religion into them. Timothy had a godly Mother, and he was versed in the holy Scriptures from a Child, 2 Tim. 3.16. And as Parents should instruct their Children in Principles of Faith, so also they should teach them rules of Obedience. That was one of the designs of the book of Proverbs. Prov. 1.4. To give subtlety to the simple, to the Young man knowledge and discretion. The law of nature is much obliterated, and there is great need that the Precepts thereof should be often inculcated, that convincing light should be set before them, that they be urged and expostulated with, and that rules be pressed upon them. Prov. 31.2, 3. What my son, and what the son of my womb, and what the son of my vows, give not thy strength unto women, &c. Young People are giddy and heedless, and counsel had need to be often renewed.

2. By Example. Bad examples are very infections: had examples teach iniquity; irritate corruption, and make men bold to transgress. And if Parents give bad examples to their Children, it will be no wonder if they tread in their steps. Men live by examples more than by Precepts. Jeroboams example did mischief to all the succeeding Kings of Israel. But if Parents give good examples, that is a ground of hope, that Children will follow them; good examples are lovely & amiable, and commend themselves to the Consciences of Children, the hearts of Men give an approbation to them, and are drawn on to a liking of those ways; they look on the good examples of their Parents as the honor of their Parents and their honor, and the love they have to their Parents makes their good carriages more lovely in their eyes.

3. By Restraint. It was Eli' s fault that he did not restrain his Children. 1 Sam. 3.13. His sons made themselves vile and he restrained them not. Parents, have authority to do it, and if other means will not do they must exert their authority. It is not enough for Parents, that they do not approve of the iniquities of their Children, they may not suffer them to carry sinfully. A toleration of iniquity in Children makes the Parents culpable, and to be partakers of their sins. Some Children are much more teachable than others, and there is no need of restraining them, but others are violently set in ways of sin, and it donit perplex their Consciences to go directly against the commands of Parents; in such cases Parents must restrain them: this is the way to prevent the breaking out of iniquity, and to mend their hearts also. Fond indulging of Children is the way to ruin them: Children left to themselves do many times bring their Parents to shame.

USE, II. Of Examination. Whether Young Men & Maidens do Praise the Name of the Lord? It becomes us to take notice of this, that we may see what cause we have of rejoicing or of sorrow. It is worth the while to observe not only how Rulers carry, and how the body of the People carry, but likewise to mind what Spirit doth appear in Young ones; they that are Young now are like to have a great influence upon Public affairs after a while, and the better they carry themselves, the more hope there is of their being serviceable afterwards. Young ones had need particularly consider, whether they do their duty in Praising the Name of God, whether they answer the just expectation of God and Man in this particular: Do you praise the Name of the Lord?

1. Some are disorderly in the Night time. Parents make them work diligently in the Day time; but in the evening they gather together in companies, and spend their time in unprofitable talk: They are like the beasts that creep forth in the Night. Psal. 104.20. Thou makest darknest and it is night, wherein all the beasts of the forest do creep forth. It is hard to give an account how they spend their time, but they are disorderly: when the Family attends Religious duties, they are abroad, and no account can be given of them. Is this to Praise the Name of the Lord? They should join with the Family in confessing sin, begging mercy and acknowledging God's goodness; but they donit regard the worship of God: Can we think that these Persons are conscientious, in attending secret duties of worship? Neglects of Family worship are a great contempt of God: Are these persons concerned for the honor of God or the salvation of their own Souls? Have they any due regard to the commands of God? doth it lie upon their hearts to give God the Glory of their daily mercies? Do they not plainly manifest, that they have not the spirit of Religion? they run into danger. Prov. 27.8. As a bird that wandreth from his nest, so is a man that wandreth from his place. Is this for the praise of the Name of God, that when the Family go to bed, the Young Man is running about the Town? he has no business, it is for the satisfaction of some just; he throws himself into temptation, and sometimes he gets a wound and a blot.

2. Some of them frequent the Tavern. The Tavern is a place of resort: there is a great deal of company in the Evening, on wet days, and on public days. There they are spending their time unprofitably: There is a great deal of vain, worldly, proud discourse, and corrupt communication: they are swaggering & vaporing; sometimes they are jeering good Men, and scosting at Religion. Is this praising the Name of the Lord? Is this an honor to God? They are not redeeming the time as the rule is, Eph. 5.16. They stand about the cup, till they have enflamed one another. Isai. 5.11. They continue until night, till wine enflame them. They drink till they are giddy, and sometimes talk wantonly; sometimes they quarrel and reproach one another; is this to praise the Name of the Lord? Prov. 23.29, 30. Who hath woe, who hath sorrow, who hath contentions, who hath babbling, who hath wounds without cause, who hath redness of eyes, they that tarry long at the wine, they that go to seek mixed wine. At the Tavern they wast what they have earned, the fruit of their labor is consumed; and they are under temptation to cheat & extort to get more. Taverns are the nurseries of profaneness: if the Men talk of Religion, they talk of it in an irreligious way; their discourses are not savoury: God would not have the less honor if they were dead and rotten.

3. Some are given to wanton dalliances. Men and Maids will be in company together, toying & dallying; they are stirring up corruption in one another. This is not to praise the Name of the Lord. They go to Meeting on the Sabbath day & at night they are sporting with one another: If they would meditate on what they have heard, & pray over the word, that would be for their profit, but they get together, & it is a shame to speak of what they do. Eph. 5.12. It is a shame to speak of those things that are done of them in secret. This is not to praise the Name of the Lord. They watch for one another's company, as the Eagle doth for its prey, & are making provision for the flesh, to fulfil the lusts thereof. When they have been hearing of a Sermon, they get together and are gratifying their carnal affection with wanton talk and gestures; they throw themselves into great temptations, and are in danger to commit Whoredom: there be many awful instances, of persons that have brought blemishes upon themselves, & brought themselves to shame thereby.

4. Some neglect the Worship of God. They come universally to hear the word of God upon the Sabbath, and generally at other times: how they do attend the secret duties of Religion, God & their own Consciences do know, there is reason enough to suspect many of them; but there be scarce five or six of them in a Town, that do attend the Lord's Supper. The Lord's Supper is a Memorial of the death of Christ, therein we show forth the Lord's death, 1 Cor. 11.26. Do these Men praise the Name of the Lord, when they turn their backs on this Ordinance, and refuse to celebrate this Memorial of Christ's Passion, and to give a testimony to the truth of the Gospel? The Lord's Supper is a Seal of the Covenant of Grace: God therein sets his Seal to the saving virtue of the blood of Christ: and do they praise the Name of the Lord, when they refuse to receive the Seal of the Covenant? God in this Ordinance makes an offer of Christ as slain for our Redemption; and do they praise the Name of the Lord that refuse to attend it? The coming to this Ordinance is an open acknowledgment of the truth of the Gospel; what is the neglecting of it then but an open denial of the truth of the Gospel? Some it may be do neglect it from tenderness of Conscience, fearing whether they have liberty to come; but many others do neglect it from a careless & irreligious spirit, they neither come to it, nor are careful to prepare themselves for it.

USE, III. Of Exhortation, To praise the Name of the Lord. David calls on Young Men and Maids to do it; and indeed God calls on you to do it. This work is not left to old People, God expects it from you also: You may not say that elder People do it now, and you will take your turn when you are older, but heartily engage in this work: if it has been neglected hitherto, let it be neglected no longer; donit rob God of his glory. It is a glorious employment to praise God; the Angels of Heaven do employ themselves that way: this is a debt, you owe to God: he is worthy to be praised, Psal. 18.3. His Name alone is excellent. Praise him in all ways of worship. Praise him in all ways of Obedience.

Motives, 1. All Creatures in the world do it, but Devils & wicked men. There is great variety of Creatures in Heaven & Earth; and they do with one voice proclaim the glory of God. If we look up to Heaven, there the Angels are praising God: Those Morning Stars sing together: the heavenly Hosts do praise God: the Sun & Moon & Stars of light. Look into the Air, there the Clouds & Winds & the Meteors praise God. Look unto the Earth & the Sea, and all Creatures therein do give a testimony for God. Psal. 145.10. All thy works shall praise thee. Indeed the Devils do reproach God, those cursed creatures are enemies to the honor of God; and a number of Men are drawn in to fall in with the same design. Will you separate yourselves from the rest of the Creatures, to join in with the Devils and a crew of ungodly men? When the greatest part of the world are agreed to exalt God, will you forsake them & join with the Devil? It becomes you to say as David, Psal. 103.21, 22. Bless ye the Lord all ye his hosts, ye Ministers of his that do his pleasure: Bless the Lord all his works, in all places of his dominion; bless the Lord O my soul.

2. This will be no burden to you when you come to die. The living know that they must die. You donit expect to continue here always: You are but Strangers in the world, and you donit know but you may die quickly; there is nothing in your Nature, or condition, or in the word of God, that doth secure long life unto you. Man is as grass, & the glory of man as the flower of the field that fadeth away, Isai. 40.6. And if you donit praise God, that will make it hard work to die: if you have not done the work that you were sent into the World for, that will be heavier than the pains of death: it will sting you to remember your life past: how will you dare to go before God to Judgment? It is a doleful condition, when you must die, and yet dare not die. Eccl. 5.17. He hath much sorrow & wrath with his sickness. Conscience will lay that charge upon you, Dan. 5.23. The God in whose hand thy breath is, and whose are all thy ways, thou has not glorified. And you will take up that lamentation, Prov. 5.12, 13. How have I hated instruction, and my heart despised reproof; I have not obeyed the voice of my teachers, nor inclined mine ears to them that instructed me. But if you improve your time in serving God, that will be no affliction to you in the evil day, but a comfort; it will be an ease in death, a relief under your pains, a cordial against faintings. That was a great comfort to Hezekiah when he lay at the point of death. Isai. 28.3. He said, Remember now Lord I beseech thee, how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. If you donit praise the Lord, you would (in vain) desire that God would forget what you had done; it will be a terror to you to remember and to think that God doth remember what you have done.

3. If you dont praise the Lord, it will make your life uncomfortable. The ways of wisdom are ways of pleasantness, & all her paths are peace, Prov. 3.17. David says, It is pleasant to sing praise to the Lord, Psal. 147.1. It is agreeable to the nature of Man to walk in the ways of uprightness. Men are then in their element, it is the perfection of nature: & it is agreeable to the Conscience of Man, that approves & applauds an holy life. But unholy living is uncomfortable living. If Men neglect to serve God, they put themselves upon the rack: if Men live a life of disobedience, they live a miserable life: they donit enjoy themselves; corruptions are hard masters. The wicked is like the troubled Sea that cannot rest, Isai. 57 20. Every corruption is a tyrant: Men's lusts are scourges to them. Wrath killeth the foolish man, & envy slayeth the silly one. So, Pride, Covetousness, Unbelief, are troublesome task-masters. And a sinful & unsactifyed life is disquieting to the Conscience; such men have the reproaches of their own hearts: Conscience is chiding, shaming & upbraiding them. When they hear the rebukes of the word, their own hearts do echo thereunto; and their own Conscience is making apparitions of danger, & threatening of them with the vengeance of God Some are more stupid than others, but upon many occasions Conscience will be terrifying them, they have many frightful expectations. Job 15 21. A dreadful sound is in his ears. They have awful preoccupations of hell. They are scared with Death & of Judgment: Sometimes they think of the blackness of darkness forever; sometimes of being among Devils; sometimes of the everlasting flames; they carry their tormentor about with them: their hearts are many times meditating terror. They are all their life time subject to bondage, Heb. 2.15.

4. God gave you reasonable Souls for this end that you may praise the Name of the Lord. God has given rational Souls to you that you might understandingly praise the Lord. Surely God is angry with Men if they donit use their Souls to that end that they were made for: He will count them worthy to be destroyed. And this was the end of your Souls, they are fitted for this end, made capable to know & praise God. Why do you imagine that God has endued you with rational Souls? Was it only to keep your body from putrifying? The soul of a beast would have served that occasion. Some beasts that have only sensitive souls live longer than Men do. Or was it that they might be caterers for the body, to contrive how to get Meat & Drink and Raiment for the body, to be servants to the body, an instrument for the gratification of your sensual appetite? had God no higher design than to prepare you to enjoy sensual pleasures, or was it only to make you capable to rebel against him? The brute creatures being destitute of rational Souls are not capable to rebel, they cannot sin or dishonor God, and carry to his reproach: and did God advance you to an higher pitch of excellency, and give you a Soul of a superior nature, endued with angelical faculties that you might carry like Devils? Did God make you better than the beasts of the earth, that you might make yourselves worse than them? surely it was not worth the while for you to be made to dishonor God. You were made to glorify God, and if this be not done by you, you donit answer the end of your creation. Other creatures attend what they were made for, and if you donit attend what you were made for, God may well repent of making you.

5. You commend those that have praised and glorified God. Men in former Generations have carried themselves differently; some have praised & glorified God: So, Moses, Noah, Samuel, Hezekiah, Paul, &c. and you extol them; you count them wise and worthy Men; they are renowned in all Generations on that account; you look upon them that have served God as the choicest of Men; if they were poor and persecuted, yet you count them Men of whom the world was not worthy, Heb. 11.38. All Generations call them blessed. Others have neglected to praise & glorify God: as Achan, Gehazi, Doeg, Ahithophel, and Demas, &c. There have been great numbers of men that have neglected the service of God, and been devoted to serve their carnal & corrupt affections; and you despise these men in your hearts, you count them fools & mad men, some were rich, some of them learned, some lived in honor; but you have a low opinion of them; you think, it had been better for them, if they had never been born. You pass that censure on them, Psal. 49.13 This their way is their folly. You count them among the fools in Israel; you wonder how they could satisfy themselves, how they dared, how they were not ashamed to live such a life: they are despicable persons in your eyes; & just so Men will count of you, when you are dead: if you glorify God, they will bless you, if you donit, they will count you a miserable Man. And will you commend such as glorify God, & not tread in their steps? will you condemn those that have not done it, and yet imitate them.

6. Great notice is taken in Heaven how you carry. The Angels have great occasion to be conversant in this lower World; they are often coming and going, they are descending & ascending, as Jacob saw them in a Dream, Gen. 28.12. Being minisiring Spirits, sent forth to minister to them that shall be heirs of salvation, Heb 5.14. And they are giving information how you carry yourselves: and Saints that die and go to Heaven, are able to give an account of the behavior of others in the Places from whence they come: One would think that you should be concerned that the Saints in Heaven should not hear an evil report of you: undoubtedly they are concerned about the carriages of Men upon Earth. Luk. 15.7. Joy shall be in Heaven over one sinner that repenteth. Saints that are in Heaven will be inquisitive concerning the state of Religion, and getting the knowledge how it thrives in such a Country, and such a Town; they will be asking after their Acquaintance, and after their Sons & their Daughters; & one would think that many of you should be ashamed to think what account must be given of you, to your friends, if you have any friends in Heaven: It may be some would be ashamed that it should be told at the next Town how they have behaved themselves, much more should they that it should be told in Heaven. The account that must be given of many Persons is, that they mind little but the World; they are nothing for Religion; they are swallowed up in the cares of the World; they have somewhat of a Form of goodliness, but nothing of the Power; they are panting after the dust of the earth; they donit savor of a gracious Spirit. They go to Meeting on the Sabbath & at other times, but the cares of the World do choke the Seed of the Word. And the account that must be given of others is, that they are Pharisaical, Proud Creatures, mind little but their Ornaments: Or that they are of rude behavior; when they should be in bed they are abroad in company with Wenches, or that they lie about the Taverns; that they are companions of fools. One would think it should go to your heart, to consider, what discourse there is in Heaven about you; to have an ill name here is a shame, but it is more shameful to have an ill name in Heaven: you may well blush to think that it should be told in Heaven, that much pains has been taken with you, but that hitherto it is all in vain.

7. If you will not Praise the Name of the Lord upon Earth, you shall not do it in Heaven. Praising God is heavenly work; Saints & Angels will spend an Eternity in Praising & Magnifying God; they will be making Melody to the Lord; and you think they will be very happy, according to that, Psal. 84.4. Blessed are they that dwell in thy house, they will be still praising thee. But if you neglect to praise God here, God will not admit you among the holy ones there, that are praising him. There will be a glorious company in Heaven, & you would fain be one among the rest; you will beg to be admitted, you have desires that way now, you have your pangs wherein you long to go to Heaven. Numb. 23.10. Let me die the death of the righteous, and let my last end be like his. And when you are going out of the World, you will cry earnestly to God to admit you, and will fill your Mouths with arguments; but you will be rejected God will have no compassion on you, but will harden his heart against you. He will remember what a life you led here, how you neglected to glorify him, how you did not own his Authority, you did not render to him the glory of his Faithfulness; how you preferred other things before him: And he will stop his ears against your cries. He wont object against you that you were poor & low in the World, or the unholiness of your Parentage, but his objection will be, that you did not honor him. For he says, They that honor me, I will honor, 1 Sam. 2.30. And he will not admit you. Math. 25.11, 12. The foolish Virgins said, Lord, Lord open to us, but he answered & said, Verily, I say unto you, I know you not.

8. If you would not praise the Name of the Lord on Earth, you must do it in Hell. It is commonly said, that wicked men in hell will blaspheme God; and I do not deny it: that is applied to them, Rev. 16.11. They blasphemed the God of heaven because of their plagues, and because of their sores: Though that is spoken directly of Antichristians, when God brings his Judgments upon them. But ungodly men in Hell shall praise God: God will praise himself by executing misery on them; he will show forth his own glory when he executes revenge upon them; as he did when he brought his plagues upon Egypt: He caused his Name to be declared through the Earth. But besides this he will extort praise from you: now you are ready to flatter yourself as if you were in no danger; then you shall acknowledge that God is stronger than you; that there is no darkness now shadow of death, where the workers of iniquity shall hide themselves; then you shall acknowledge your folly & madness in withstanding the gracious calls of God. You will be found likewise to own the Justice of God. Now Men have reasonings in their hearts against it; but then they shall be forced to give a testimony for it. Rom. 3.19. Every mouth shall be stopped & all the world shall become guilty before God. As Pharaoh acknowledged God's Righteousness. Exod. 9.27. The Lord is righteous, & I & my people are wicked. Before they would not believe the faithfulness of God in his threatenings; now they will say as, 1 Sam. 7.29. The strength of Israel will not lie nor repent, for he is not a Man that he should repent.

Obj. 1. It may be objected, That it is not the manner of Young Men & Maids to serve & glorify God: if they should do it they should be singular: they must do as others do.

Ans. This is no vindication of you. Irreligion is wickedness though there be never so many that practice it. The multitude of Sinners is no justisication of sin: neither is it any security: if hand join in hand the wicked shall not be unpanished. Multitudes of Young ones are burning in Hell for their iniquities. If you heard their groans, you would have little heart to follow their example. Neither are these bad examples an insuperable temptation. Samuel & David, Solomon & Josiah, did vanquish this temptation, and so may you too.

Obj. 2. Now is our only time to enjoy our pleasures.

Ans. It would be no loss to you, if you never did enjoy the pleasure of Sin. There be pleasures to be enjoyed in a way of Religion, & they are far better, less cloying, more substantial, and 〈◊〉 durable: the pleasures of Sin have stings in them. Prov. 23.32. At last they bite like a serpent and sting like an adder. Eccl. 11.9. Know that for all 〈◊〉 things God will bring thee into Judgment. You may get such a wound by indulging yourselves in the pleasures of Sin, that may never be cured. And it may be now is your only time, to secure eternal life: you have no assurance of any time hereafter to do it. The course of Nature donit secure it unto you. There is no promise from God to secure it to you: and you are warned to take the present time. Isai. 55.6. Seek the Lord while he may be found, call you upon him, while he is near.

Obj. 3. It is not to be expected that we should be as good us Elder People: we are not guilty of any great Extravagances: You would not have us to be as Religious and as Precise as Elderly Persons.

Ans. If you be not better than some Elderly Professors be, you will never enter into the Kingdom of God. Men go under an apprehension that a little Religion will secure Salvation, and so they give way to worldliness and lukewarmness, and loose walking; and they that will run the ventue of it may: But assuredly the way to life is narrow: Some that have a Name that they live, are dead. There may be seriousness & sobriety, and conscientiousness and affection, and zeal, and yet Persons may be in a perishing condition: it is a mighty change that prepares Men for Salvation. And I am afraid that the unsavory carriages of some Elder Professors, make some Young ones to harden their hearts, and to think that a little Religion will serve the turn; but you should remember the words of Christ: Math. 5.20. Except your righteousness do exceed the righteousness of the Scribes & Pharisees, you shall in no case enter into the Kingdom of Heaven