LIFE & DEATH Offered to the choice of the Sons and Daughters OF ADAM. OR, A Doctrinal Essay towards the discovery of the broad way that leadeth to Destruction, and also the narrow path that leadeth unto LIFE. Being the Substance of several SERMONS Preached on MATTH. 7. 13, 14. In the entrance of which Discourse you have something spoken occasionally touching judging of others, and also touching the giving of holy things to dogs, and casting Pearls before Swine. I call Heaven and Earth to record this day against you, that I have set before you life and deach, blessing and cursing; therefore choose life, that both thou and thy seed may live, Deut. 30. 19 LONDON, Printed in the Year, 1662. To my Friends and Neighbours in the Parish of Upton cum Chalveii, in the County of Bucks, together with all those of adjacent parts that did use to attend upon my Ministry in that place. The Spirit of our Lord Jesus Christ, with Grace and Peace, be multiplied. Friends and Neighbours, IT was the good will and pleasure of God to grant me this mercy to be born in a time of great Light, and in a Land of Visions, when, and where the Gospel was preached in great Power and Glory; and to incline my heart in the morning of mine age, to an attendance upon the preaching of the Gospel, by those whom he had eminently gifted and spirited for that Work; yea, to take hold of my heart by his Word, and so to engage me in the study of his will revealed in his word, that I could not settle myself upon any secular employment, save only, that while I did live at home, my dear Mother being a Widow, I was (as became me) serviceable unto her in that Calling God had set her in. In which time I had the happiness of enjoying Communion with many of the Lords people, by which Communion I was furthered in the knowledge and understanding of Scripture. After this the Lord brought me into acquaintance and favour with several godly and able Ministers, who (after some knowledge of me) did tell me, that they did verily believe God had some work for me to do in the Ministry, and that God would find me out, and give me a clear call thereunto; which persuasion of theirs, answering the inclination that God had wrought in my heart almost from my Cradle, did the more unsettle me as to any worldly employment. And so it was, that about the 21. year of mine age I had several proffers as to public Work, but still there was something or other did impede and hinder. In fine, being in the Country near Windsor, for my health's sake, about May, 1654. I was desired to preach amongst you at Upton, which accordingly I did on the 27. of that instant. And after I had preached with you (you being destitute of a Minister) I was desired to take hold of that opportunity for the doing of God service; which desire I did freely close withal, and in order thereunto, after that I had obtained power from the then Supreme Magistrate, I took possession of the Pulpit to preach in, and the House to dwell in. In this my undertaking I had but little external encouragement, there being not much either of Maintenance or Countenance, to be expected from you: As for Maintenance, it's known to be very short; and as for Love and Countenance, I could look for little, being at the first desired but by a very few in the Parish; and besides, for that you did seem generally to expect those things from him who should be your Minister, which (unless I should have sinned against my Light and Conscience) I could not do. I hope I am able to say in some good measure of sincerity and truth, That my great ends were the glory of God, and the salvation of your precious souls. For I considering how you had been supplied for sixty years, or more (according to your own confession) to wit, with a profane Ministry; and also, that the means was so short, that few good men (they being bound by the Law of God and Nature to provide for their Families) could accept of it; I did judge I might be of more service among you then elsewhere. My Lord Christ had told me by his blessed Word, that in this Work I must not look to meet with the great things of this world, as Riches, Honours, Friends, etc. but on the contrary, to meet with Disgrace, Contempt, Scorn, and Persecution. And indeed, there was no reason for me to have expected other among you, but the setting of you in a flame about me; so that I might have walked by your doors in fear, have lai'n down, and risen up in fear; have preached in fear; My great Work in the Ministry being to pull down your strong holds, to plunder you of that which is more dear to you than your Gold and Silver▪ namely, your sins, to take your Beloved's out of your bosom, to pull out your right eyes, and cut off your right hands; to take away your Gods from you, your Carnality, Hypocrisy, Superstition, etc. But it was otherwise ordered by the holy and wise God; for in the room of this I had your attendance upon my Ministry, and approbation of it, many of you confessing that the Word came in power upon you, convincing you of many things. I also received great respects and love from many. Nay more, after that I had been near two years among you, and you fully knew what I refused to do, (I being always openhearted among you as to the matters of my God) you did notwithstanding (hearing of some Overtures made to me about a remove) desire my continuance with you, and did manifest this desire by subscribing your Names to what you were freely willing to give me Quarterly for the supplies of my Family: Which Subscription of yours, though it did not much augment my Maintenance, yet it was to me so high an expression of your love, and so clear a discovery of some Work that my Ministry had wrought among you, that I resolved thereupon to continue a longer time with you; and manifested this my resolution to be real, by laying out a considerable sum of money upon the Vicaridge-House for my own ●● ommo lation: And so through the good hand of God did cont●nue with you until December, 1660. for which opportunity of Service I do think myself obliged for ever to bless the Lord that he should call out such a poor worm, and give him six years' time to bear a public Testimony for Christ in his generation. Now as for my departure from you, though the cause thereof be known to many of you, yet for the honour of the Gospel, and clearing of mine own innocency, I shall give you a brief account thereof in this place. The greatest Contest I had all along with many of you, was about the administration of the Lords Supper, and Baptism, and Burial of the Dead, you requiring of me that I would bury the Dead according to former custom, and administer the Seals in a promiscuous manner to all in the Parish: The great Argument you pressed upon me was this, That these were Church-Duties, and so incumbent upon me as your Minister. Unto the which my general Answer was, That I could not understand that the Lord Christ (our great Archbishop) had laid any injunction upon his Ministers about the Burial of the Dead, and therefore I refused the Observation of any Ceremony at Burials, save only to accompany the Corpse to the Grave, and after a decent interment, to preach the Gospel to the Living when it was desired, or I thought my Labours would be accepted. But then for Baptism and the Lords Supper, I did readily grant them to be Church-Ordinances, and being such (as I have often told you) did pre-suppose a Church-state, a submission to Gospel-Discipline: Now this Gospel-Discipline I found you not only ignorant of, but very averse unto, not being willing to put the Neck into Christ's Yoke: And these being Christ's matters, and I but a steward, I durst not do any thing therein without my Lord's Commission; and (according to my light) did not see how you could be in a capacity to receive, or I to administer, without a submission to the Rules of the Gospel. Now though the violence of some in these matters was abated, (I judge through the power of the Word) yet there did remain much prejudice in the hearts of others against me, upon the account of my faithfulness unto my Lord and Master; which I did in a good measure d●scern, and have sometimes told you, that that enmity and prejudice against Christ and his faithful Servants, that lay hid under the Garb of Courtesy and Civility, when ever opportunity did afford itself (if such hearts were not subdued) would break forth, and discover its self according to its utmost ability. But notwithstanding the prejudice of several, I did nevertheless abide with you till there was not above seven or eight days left by that Act of Parliament, entitled, An Act for confirming and restoring Ministers; Dated September 13. 1660.) to the Justices, to hear and determine such Cases: For that Act did expire on the 25th. of December next ensuing, and it was the 18th. of that instant before I received any Warrant to appear before them upon that account, and then in the evening of that day was a Warrant brought to me, signed with the hands of two Commissioners. In the which Warrant there was nothing mentioned of complaint against me, but only that as I expected any benefit by the Act for Confirmation of Ministers, I should appear before them and other Justices of the Peace, the next morning about ten of the Clock, at the Crown in Beconsfield. And in obedience to this Warrant, I appeared; and when I came there, I found four of my Parishioners ready to appear against me; whom when there was five Justices come, (which made a Quorum) were called in unto them, & the door shut. These four persons were sworn, and upon their Oaths did say (among other things) that I had refused to baptise my Parishioners Children (which was a truth upon the forementioned account) and not only so, but that I had declared my judgement against Infant-Baptism. This they swore, notwithstanding I had often declared for Infant-Baptism publicly; and besides, the chief of those that swore against me, his Wife was present at my House when one of my own Children was baptised. And 2dly, They swore that I had refused to administer the Lords Supper to the Parishioners (which was a truth ut supra) and not only so, but that I had publicly preached against the same. This they swore, notwithstanding I had the Summer before, upon 1 Cor. 11. preached divers Sermons touching the Author, Nature, Excellency etc. of that Ordinance. When these my Parishioners had done swearing, I was called in, and the Depositions sworn against me, read. And when I heard what was sworn against me, and withal did perceive their Resolutions, I told them▪ That as to my preaching against these Ordinances, it was known to be notoriously false, for that I did both in judgement and practice own them; but in that they said I had not administered them to the Parishioners, they spoke truth; for I had not, nor could not administer these Ordinances to a people that would not submit to Gospel-Discipline. After I had thus spoken, they required me to withdraw; and after a little space of time, called me in again, and read an Order unto me for my leaving the possession of the Vicarage House at Upton, at, or before the 25. of the said December. To the which I answered, that since it was the good pleasure of my God that so it should be, I was even glad I had a quietus est to my Conscience, and a freedom from further trouble in that place. As touching this Order, I cannot but declare my judgement to be this, That doubtless it had been a most righteous Sentence against me, had that which my Neighbours swore been truth; for I do verily judge, that those Ministers that shall either corrupt the Ordinances of Christ with their own inventions, or else deny them, and preach against them, do both a like deserve to be deprived of public opportunities for preaching, and to have the Church-doors shut against them. I had now left me but one Lords day wherein I could preach Authoritatively among you, at which time I preached the substance of what follows in this small Treatise. This Lord's Day in the afternoon Providence so ordered it, that the four persons that swore against me, were a●l present, which I judge they hardly ever were at one time all the six years I was amongst you. At which time I took my farewell of you, and gave you a public account of what was sworn against me, in their hearing; and when these persons came out of the place (as I was informed by several) they denied that they had so sworn against me, notwithstanding their Names, and what they swore, was ex●●est in the Order drawn up for my ejectment. Which Order r●● after this manner, (as I am able to testify, having a true Copy of the Order still by me) Forasmuch as it appeareth to the said Commissioners (the Names of the Commissioners being asserted above the Order) upon the information of—— that R. C. who pretends himself to be Vicar of Upton, in the County of Bucks, for many years I mention no more of the Order, because these were the most material things in it. last passed, refused, and still doth refuse to baptise Children, and hath declared himself against Infant-Baptism; and that he hath for many years last passed refused to administer the Sacrament of the Lord's Supper to his said Parishioners, and hath publicly preached against the same, etc. Therefore we order so and so. The reason why I give this account, is not out of any prejudice I have to those Neighbours that did so prosecute, and therefore I have purposely omitted the naming of them, though they did as evil against me, and my Wife & Children, as they could; for though we had a hole to put our heads in, provided by the Father of Mercies, yet it clearly appeared that it had been all one to them whether we had or not. But yet I can appeal to God in this, that all the hurt I wish them is, that God would give them repentance unto life. But the great end of this account is, that the Gospel may not suffer reproach for my sake. After that I was thus ordered to departed and the Church-doors shut against me by the Wardens, I did with what convenient speed I could, remove my Family, and leave the place, And now since my departure from you, looking back upon my conversation among you, I find matter both of Humiliation, and also of Peace and Consolation: That which doth afford me matter of Humiliation, is the consideration of the deadness of mine own heart, and the straitness of mine own spirit while with you, that I wa● no more abundant in labours, no more in praying, in preaching publicly, and from house to house; that I did no more earnestly and affectionately endeavour your conversion to Christ; though I have as much to plead as some others, viz. a weak and frail body, and other occasions which the wants of my Family did administer to me; yet I must acknowledge, that these things do afford me matter of humiliation, to consider that God should give me so large an opportunity, and that my heart should not (as it ought) be enlarged in the work of my God. But then on the other hand, there are some things do afford me matter of peace and comfort, as, 1. In that I was (by the power of God) kept faithful to my light, with reference unto Gospel-Administrations; I would not for all the world that I had come over to you in the administration of the Lord's Supper, and Baptism, in a promiscuous way. 2. In that I did design and endeavour (as I could) the obtaining of your affections, and went as far as I did judge the shoes of the Gospel would carry me, to accomplish this my design. 3. In that I did continue with you so long as I could; had I come away sooner, I might have broken my peace; and had I continued longer, I might have undone my Family, and done you no good, being deprived of opportunity to preach the Gospel, amongst you. 4. In that I am not without hopes that God did by my Ministry work upon some of your souls; I am sure as to conviction there was work done. Now that work may be done, where there's none, and carried on where there are any beginnings thereof, is the design of this Book, which I do hearty present unto you of the Parish, and also unto those of adjacent parts, that did use to attend upon my Ministry, as a token of that dear love and affection I bear to your souls, desiring your acceptance in the Lord. Now to him that is able to subdue most rebellious ones, and to preserve subdued and enlightened one's from falling, and to present them faultless before the presence of his glory with exceeding joy; to him do I commend you all, desiring that to this only wise God our Saviour, you may be enabled to give (as is most due) all Glory and Majesty, Dominion and Power, now and ever. Amen. Yours, to serve you in the Lord, R. CARTER. LIFE and DEATH OFFERED TO THE CHOICE OF THE Sons and Daughters OF ADAM. Matth. 7. 13, 14. 13. Enter ye in at the straight Gate; for wide is the Gate, and broad is the way that leadeth to destruction, and many there be that go in thereat. 14, Because strait is the Gate, and narrow is the way which leadeth unto life, and few there be that find it. THese words are part of Christ's Sermon upon the Mount, which he preach'ts to his Disciples, and not only to them, but also to the multitude of people that did crowd after him, as appears by the two last verses of this Chapter:— When Jesus had ended these say, the [People] were astonished at his Doctrine: for ●e taught them as one having Authority, and not as the Scribes: Of which Sermon this Evangelist doth give us the largest account, taking up the 5, 6, and 7. chap. of this Gospel. The substance of this Sermon is to discover what blessed ones are, and what what blessed one's aught to do. First, What blessed ones are, chap. 5. 3, to the 13. viz. Poor The purport of Christ's Sermon on the Mount. in spirit, true mourners, meekned one's, such as do hunger and thirst after righteousness, merciful, pure in heart, peacemakers, though by the world they are accounted troublers, and sowers of sedition, and upon that account not fit to live; yet by Christ they are known and judged to be the children of peace. Now our Lord Jesus whom God sent into the World to bless his people *, doth here declare the persons thus qualified to be blessed Acts 3. ult. persons: Though we are to take notice, that these qualifications are not laid down as the causes of blessedness, (which is alone the eternal love of God in Christ) but as the properties of such as are so blessed. And then finally, our Lord Christ doth declare these blessed ones to be the objects of the wickeds hatred and envy; and that notwithstanding they are so, yet he doth (for the comfort and establishment of all his) declare the persons so qualified as before † Those that are not so qualified, whatsoever, they may suffer for the profession of Religion, ye● they are not blessed. , to be never the less blessed and happy at present; and as for their future state, it will be so much the more glorious, by how much the more of persecution they have undergone in this world above others. The other part of this Sermon is to show what blessed one's aught to do. And for this (in general) he teacheth, that they (being the Salt of the Earth) should labour to season others, walking in each part of their conversation so, as that wicked ungodly men seeing their good works, might glorify their Father * Matth. 5. 6 which is in Heaven. But before he descends into particulars, he doth endeavour to establish his Disciples in this persuasion, that he came not to destroy the Law, to derogate from the Divine Authority thereof, to cause any part of it to be judged false and unprofitable, o● to release his people from obedience to the Moral Law which he chief intends in this place, as appears by the following verses;) Christ came to 〈◊〉 the Law. but he came to fulfil it, that is, 1. To answer all those shadows and representations of him exhibited in the Old-Testament, and also to accomplish whatsoever was foretold of him by the holy Prophets. 2dly, To fulfil it, that is to give a perfect and complete obedience to every tittle and jota of the Law, in the stead and room of the poor condemned sinner; which obedience being imputed to the soul (as it is to every true believer) the soul comes to have as legal a right to glory, as if he had fulfilled it in his own person. 3dly, To fulfil it, that is, to enable his people by his Grace and Spirit to obey God acceptably, doing that which is wellpleasing in his sight, yea to fulfil the Law in desire and affection, (for love is the fulfilling of the Law) though they cannot do it in an absolute perfection in this life. A true Christian (so far as he is sanctified) in desire and will doth keep the whole Law. Nay further, our Lord Christ is so far from giving them a discharge as to their obedience, that he telleth them, if their righteousness did not exceed the righteousness of the Scribes and Pharisees, Matth. 5. 2●. they could in no wise enter into the Kingdom of Heaven *, could not be Members of the true Gospel-Church here on earth, or ever enter into the fellowship of the Saints in that eternal glory above. Now by this more exceeding righteousness, I humbly conceive in this place is meant none other than the inherent righteousness of the Saints; that every one who will be the Disciple, must in his obedience to God exceed the Scribes and Pharisees: And accordingly, the obedience of every true Christian doth exceed theirs, and that in these two things, viz. Sincerity, and universality; theirs being (first) hypocritical, minding the outside only, and not regarding the heart; and then partial, being zealous for some small matters, and neglecting the more weighty matters of the Law. The Lord Christ having spoken thus in general, descends into particulars, and doth in the first place make a spiritual Exposition of the several Precepts of the Moral Law, worthy of every Christians serious consideration, Chap. 5. 21. to the end. In the 6th. Chapter he proceedeth to lay down several rules in several cases, as first about giving of Alms: 2dly, About Prayer, under which head he condemns the practice of the Pharisees, We should not make private prayers in a place of public Worship. who did love to pray standing in the Synagogues, and in the corners of the streets, that they might be seen of men. And notwithstanding Christ doth here condemn this practice, & require his people not to be like unto them, but contrariwise to make their private prayers in a private secret place: Yet how do persons superstitiously and wickedly follow their example, making their private peayers in the places of public Worship. Persons that it may be are wholly strangers to private prayers at home, yet when they come to the place of public Worship, after they have bowed towards the East, (where usually the Altar stood) then down upon their knees to their private devotion; yea though it be in the time of public Worship, when the Minister is either speaking to God, or from God; I have often told you, that this praying for a blessing upon the Word preached, should be done at home in your Families and Closets, before you come to the public. And then under this head, our Lord Christ doth also forbid vain repetitions, as if we thought that God would hear us for our much speaking, and often repeating the same thing. 3dly, He giveth rules about fasting: And 4thly, about laying up of Treasure in Heaven. 5thly, About keeping the Understanding (that leading faculty of the soul) clear and single. And 6thly, About the management of our affections as to the world, and all the concernments thereof. All this is contained in the sixth Chapter. In the 7th. Chap our Lord Christ doth first forbid rash and unscriptural judgement, wherewith we are apt to judge others: Against rash judgement. Such a judging of others as hath nothing of love and compassion in it, but proceedeth from pride, malice, suspicion, etc. Not but that there is a Scripture-judgement to be made of How we may judge others. men's persons and actions: We may judge such as profess the Name of Christ, and walk according to the rule of his Word in the general course of their conversation, to be in a state of grace: And though many of these prove hypocrites, yet we sin not in our judgement, since we are to judge persons by that which visibly doth appear. It's true, God judgeth the life and actions by the heart and inward principle; but we must judge the heart and inward principle, by the life and outward action. Thus Simon was judged, (Acts 8. 13. to the 25.) to have believed, and thereupon was baptised; and yet soon discovered himself after such a manner, as that Peter doth positively declare him for the present to be in the gall of bitterness, and bond of iniquity. According to this rule doth the Apostle Paul make his judgement of those to whom he writes, to be Saints, and sanctified in Christ Jesus, etc. Rom 1. 7. 1 Cor. 1. 2. with many other parallel Scriptures; whereby the Apostle doth not pass an absolute and final judgement of the blessedness of their everlasting state, but it is only a judgement proceeding from charity, regulated by the Scripture. And then on the other hand, we may judge such persons as do live in a continual omission of known and confessed duties, such as hearing the Word preached, prayer, reading the Scriptures, etc. that have nothing of God or his fear in their Families, neither mind it; we may judge such to be in as wretched an estate as any Heathen in the World, such Families being reckoned among the Families of the Heathen, in that Prophetical prayer of Jeremiah, chap. 10. 25. Pour out thy fury upon the Heathen, and upon the Families that call not upon thy Name. How many such Families are there in this poor Island, notwithstanding that preaching and light that hath been of late years? People that do live like Heathens and Atheists, that eat their food like the Beasts, not minding that God that spreads their Tables, and filleth their Cups for them, that in their lyings down and rise up, go forth, and come in, regard not the Lord, whose love and mercy it is that gave them a being, and that loadeth them with daily mercy: And yet how enraged even are such persons as these, if you deny unto them the Name of Christians? Are not many of these ready to pull out the throat of their Minister, to suck his blood, or at least to manifest a spirit of irreconcilable hatred and enmity against him, in case he shall deny to give forth the blood of Christ in the Supper, unto them, and deal by them as if they were the best Saints under Heaven? We may also judge persons of a debauched life and conversation, that live wallowing in the very Cinques of sin; as Swearing, Drunkenness, Uncleanness, Idolatry, etc. to be in the gall of bitterness, and bond of iniquity, to be in a state of wrath and condemnation, John 3. ult.— He that believeth not— the wrath of God abideth on him. Question. Quest. But how can we judge whether a man hath faith or no? Answer. Ans. Jam. 2. A man is to show his faith by his works. Mind this (as I have often told you) though there may be good works (as to visible appearance) where there is no true Faith, yet where true Faith is, there the souls works, (I speak as to the general course of the conversation) will visibly appear to be good, they cannot do otherwise; for if the tree be good, the fruit will be good; so that though a hearing, praying person may be a hypocrite, yet a swearing, drunken, profane, idolatrous person cannot be a Christian; the one may be a hypocrite, but the other can't be Christian: Though I cannot say positively of a visibly holy person, That he shall go to Heaven; yet I may certainly say of a profane man, That he shall go to Hell, if he dieth in that estate, without repentance. Question. Quest. But doth it not savour of pride, for persons to judge themselves to be holy persons, and good Christians, and judge others to be outcasts, and wicked persons? Answer. Ans. It's possible persons may judge themselves so, when Prov. 13. 12. they are not so; judge themselves to be pure, and yet not washed from their filthiness. Now for any (notwithstanding their delight in secret sin, and the indulging cursed lusts) to judge themselves more holy than others, this proceeds from pride and self-love, and great blindness: But now for persons that are sincere and upright towards God, to judge themselves to be in the love and favour of God, looking upon God as their Father, and themselves as his sons and Daughters, and also judging others to be wicked, this is according to holy Scripture, 1 Joh. 5. 19, 20. And we know, that [We] are of God, and the whole world lieth in wickedness; And we know that the Son of God is come, and hath given [Us] an Understanding that we may know him that is true; and [We] are in him that is true, even in his Son, Jesus Christ, etc. Objection. Object. This was the judgement of an Apostle. Answer. Answ. 1. None knoweth the heart but God: The Apostles themselves were not infallibile in their Judgements, if they had, Simon the Sorcerer had not been baptised. They judged only by what appeared to them; those that appeared truly godly, they judged so; and those that appeared otherwise, they judged otherwise. But 2dly, John speaks here in the plural number, Us, and We; whereby is clearly intimated, that others as well as Apostles, may judge themselves to be of God: Nay, he saith in the 13th. ver. These things have I written unto you, that ye may know that ye have eternal life; that ye may be able to try and examine your own state, and make a judgement of yourselves, whether you are the persons that have a title to eternal glory, yea or no; and accordingly you shall find that he doth (for the furtherance of this work of self-examination) in this Epistle the Christian by his doing of righteousness, and loving the Brethren. But further, this judgement is not only lawful, but there is Great reason for the passing of a Scriptu●● judgement. 1. Reas. great ground and reason for it; As, 1. If God's people should not judge themselves to be so, they would be guilty of very great ingratitude. We ought to be thankful for all mercies, but especially for spiritual mercies. When God shall by a mighty hand have brought a soul out of the Devil's Kingdom, into the Kingdom of his dear Son, and manifest his love and mercy to it, what greater sin can such a soul be guilty of, than the not taking notice of the exceeding riches of Grace, so as to own it, and acknowledge it to the glory and praise of God? Col. 1. 12, 13. Giving thanks unto the Father, which hath made us meet to be ma●e partakers of the inheritance of the Saints in light, who hath delivered us from the power of darkness, and hath translated us into the Kingdom of his dear Son. 2dly, From this springs all a Christians comfort: Alas! what 2. Reas. comfort can a Christian have in this wicked, miserable, reproachful, hateful world, were it not for this, [God is mine?] Psal. 48. ult. For this God is our God for ever and ever, etc. Isa. 25. 9— Lo, this is our God, we have waited for him, etc. Isa. 41. 10. Be not dismayed, for I am thy God, etc. Isa. 63. 16. Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not: Thou Lord art our Father, our Redeemer, thy Name is from everlasting. 3dly, Wicked profane men they do judge themselves to be 3. Reas. the people of God, and good Christians, and thereupon do lay claim to the seals of the Covenant, Baptism and the Lords Supper, and do judge holy and religious persons to be a company of hypocrites, which are the worst sort of wicked persons in the world, and shall undergo the greatest torments in Hell: Then surely the true sincere Christian may judge God to be its Father, and Christ its Saviour; and on the contrary, judge profane wicked men to be (as the Scripture declareth them to be) in a state of wrath, without God in the world, and strangers to the Covenant of promise, Eph 2. 12. 4thly, There are a several duties to be performed upon this 4. Reas. Judgement; as thus, We are to do good to all, but especially to them of the Household of Faith: Now this cannot be done, except Gal. 6. 10. we may judge some to be of the Household of Faith. The wicked Prov. 29. 27. is an abomination to the just: It follows thence, that the just doth know him, and judge him to be wicked. The wicked are to be withdrawn from, 2 Tim. 3. 5. then they must be first discovered, known, and judged to be so, else we break the rule of Charity by withdrawing from them, especially if they are persons with whom we have formerly had communion in spiritual matters; for from such we ought not to withdraw without cause. By all which it appears, that notwithstanding Christ doth here forbid rash Judgement, yet it hinders not that a Stripture Judgement may be made. Nay our Lord Christ in this 7th. ch. doth plainly declare his Will to be, that according to the Scripture-Judgement should all his people walk. According to this Rule should Hearers walk with respect to Hearers may pass a Scripture judgement on their Teachers, yea ought to do it. their Teachers, and also Teachers and Ministers with respect to their people. First, People with respect to their Teachers, ver. 15. Beware of false prophets which come to you in sheep's clothing, but inwardly are ravening Wolves. But Lord (might the Disciples have said) How may we know them? Know them! (saith Christ) you may know them by their fruits, ver. 16. This generation of ravening Wolves and false prophets God doth generally suffer them (for the good of his people, lest they be drawn away by them) by one means or other to discover themselves by their fruits, either by superstitious and idolatrous practices, thrusting in their own inventions into the Worship of God, and persecuting all those that will not conform even to the death, and that upon a pretence of zeal to the Church's peace (for that is their sheep's clothing they wear to hid their abominable wickedness) Or else by their debauchery and profaneness, whereby they make it to appear as clear as the Sun at noon, that notwithstanding they may appear zealous for Church-Reformation, and plead the holiness of places, Orders, Canons, Garments, etc. yet that they are perfect enemies to a holy life, and to the power of Godliness, Deceivers and Heretics when they plead the Kingly Office of Christ in his Church, and are holy in their lives, are of all persons in the world most dangerous, and fittest to propagate the design of the Devil, who often appears as an Angel of Light, that he may deceive. For holiness in a Leader or Teacher is of a very drawing, convincing Nature. When therefore any new notion is delivered to us, that is contrary to the ancient received faith of the Saints, the more glorious the pretence is under which it comes; the more should we fear it, and the more carefully should we ponder it in the balance of the Sanctuary. But now when God shall suffer deceivers by their profaneness and debauchery so to discover themselves, as that he that runs may read of what kind of spirit they are, and whose interest they are advancing; woe to those that shall join with a generation thus discovered, a generation upon whom the marks of God's wrath and displeasure are. He walks not by this rule that can be content to hear his Parish-Minister, though he be never so superstitious in his Worship, or profane in his life. Also, according to this Rule should Teachers walk with respect to their people, Ver. 6. Give not that which is holy unto dogs, neither cast ye the Pearls before Swine, lest they trample them under their feet, and turn again and rend you. Wherein Christ doth declare it to be lawful to call dogs dogs, & swine swine; which cannot be meant of irrational creatures called by those Names, but of men and women of profane and wicked lives. Now unto such must not be cast pearls, which may have reference unto private reproof and admonition. There is a great deal of Wisdom to be used in giving private and particular reproof to profane persons; for that Solomon saith, Reprove not a scorner, lest he hate thee. He that reproveth a Pro● 9 7. 8 scoruer, getteth to himself shame; and he that reproveth a wicked man, getteth to himself a blot. There was a time when David was silent, because the wicked were present. To admonish or reprove some wicked profane wretches, especially in some of their mad moods and fits, or at such a time to be speaking to them concerning the excellency of Christ, and concernments of Eternity, would be but to expose the Truths of Christ to great contempt and reproach, and to draw forth their cursed lusts and passions, giving them thereby opportunity to vent that inward hatred they have against Christ and all his concernments. Again, by holy things, and pearls, may be understood the sacred and holy things of God's House, such as the Body and Blood of Christ in the Lord's Supper. Indeed the preaching of the Gospel belongs to all; It's to be preached to every creature Great difference between preaching & administering the Lords Supper. (Mark 16. 15.) Dogs and Swine, to the vilest sinners in the world; and it's the duty of all that live within the sound of the Gospel, to attend upon it. But now the Lords Supper is a peculiar Ordinance, appointed and instituted to be practised by, and administered unto, not Dogs and Swine, but Sons & Daughters: It's a wicked man's duty to hear the Word preached, but not to come to the Lords Supper: Before he comes to this Ordinance, he must look after repentance towards God, and Faith in our Lord Jesus Christ; which Faith in Christ takes in not only the assent of the Judgement, but also the consent of the will, not only the knowing, but the loving and embracing of truth, Heb. 11. 13— were persuaded of the promises (there was the assent of the Judgement) and embraced them, there was the consent of the will. It's the duty of a Minister by all means possible, to entice and draw the people, be they never so ignorant and profane, to the hearing of the Word, but he greatly sins if he persuades, draws, much more if he shall compel an ignorant, profane people to come to the Lord's Table. Object. Some Ministers may here object and say, Though I do persuade my people to come to the Lords Supper, yet I discharge myself, I tell them how they should be qualified, and the danger of coming unprepared: And so I am clear from the gu●lt of their blood. Ans. 1. The Text saith, Give not holy things to dogs, How then canst thou discharge thyself, when notwithstanding thou tellest the people they ought to be so and so qualified, to have knowledge, faith, repentance, love to God and his people, etc. and that if they come unprepared, they make themselves guilty of the blood of Christ, and eat and drink to themselves damnation (which are very astonishing considerations) and yet nevertheless dost receive such to this Ordinance as are known to be very ignorant, and also very dissolute and profane. And unto every one of these thou sayest, delivering the bread, The Body of our Lord Jesus Christ which was given for [thee] take and eat this in remembrance that Christ died for [thee.] And delivering the Cup, The Blood of our Lord Jesus Christ which was shed for [thee;] drink this in remembrance that Christ's blood was shed for [thee.] It was God's command to Jeremiah, that he should separate the precious from the vile, (Jer. 15. 19) But contrariwise, some men do separate the vile from the precious, do by the vileness of their own lives, and the corruptness of their communions, forcibly (as I may so speak) keep off such as do truly fear the Lord from joining with them, & so become a separated company of ignorant, profane, vile persons. Now whether in this practice thou canst so clear thyself, as not to be guilty of the blood of those souls as shall be strengthened in a way of wickedness by their receiving the Lords Supper from thy hands, and strengthened in their hope of God's love, and eternal life (notwithstanding a wicked course) for that thou dost tell them in the administration of that Ordinance, that the Body of Christ was given for them, and his blood shed for them: I say, this thing is worthy of thy serious consideration. That expression of the Lord Chancellor in his speech on the 8th. of May, 1661. is very significant, and will be found undoubtedly true at the great day of Christ, & might well (for the consideration and caution of all the Ministers of England) be written over every Communion Table, namely, That to poison a man at the Lords Supper, would be worse than to kill him in a Tavern. Quest. But what is the reason that some men are so general Why some Ministers are so general in admission to the Lords Supper, in their admission to the Lords Supper, and ready (not only to invite all, but) even to compel them (had they power) to come, how unworthy soever they may be? Ans. I am not able to say why, except for such reasons as these, which I wish were not found too true, Viz. 1. Because, that should they make use but of the outworks of Discipline, it would reach themselves as well as the people: For, if a Drunkard should be kept out from receiving, than he deserves to be kicked out, and not suffered to administer: If a swearer be unworthy to receive, he is much more unworthy to administer, etc. Rom. 2. 3. Thinkest thou this, O man, that judgest them which do such things, and dost the same, that thou shalt escape the Judgement of God? Thou therefore which teachest another, teachest thou not thyself? Thou that preachest a man should not steal, commit adultery, and dost thou do the very same things? From the 17. to the 25. 2dly, It's possible they may either want money, or love money; so that the gain and profit that comes in by the multitude of Communicants, may be another reason. But 3dly, It may be there may dwell some in the parish that do truly fear God, or a ●●east lie under some convictions of Spirit, and these persons having received light to the contrary, dare not sit down in such corrupt Communions. Now out of prejudice to these (there being an old enmity between the Seed of the Woman, and the Seed of the Serpent) the parish Minister may not only invite and persuade all to come, but (according to his power) force and compel them, or at the least, threaten, that if they come not, they shall be indicted, and so and so prosecuted; and all this to torment and afflict the best in the parish. Here we may consider into what a dilemma such Ministers do bring their people, telling them on the one hand, that if they eat and drink unworthily, they eat and drink damnation to themselves; and yet on the other hand do threaten, that if they come not to the Communion, they shall undergo such and such penalties: So that now if a person doth judge himself unworthy, he must either venture his own damnation, or else the undergoing of what trouble and loss the Minister can put him to: Oh horrible wickedness! Quest. Are there such Ministers in England? Ans. I am not able to say there are not; but this I pray hear tily, that if such there be, God would be pleased either to convert them, or else cast them forth as dung in the midst of the Land. It's possible some willing to justify themselves in this practice may thus reply, or at least we will suppose they do so: The reason or argument of this prohibition, not to give that which is holy to dogs, is, lest they turn again and rend you: Now we fear not by what we do, the people's rending of us; our discoveries of truth are not so piercing, but the people can bear them well enough; especially since we do not trouble their Houses or Chambers with them; We love not this preaching from House to House, persuading men to purity, it tends to Sedition and Faction: And as for our reproofs of sin, they are mostly public; and we know how to reprove sin in such a superficial manner, that it shall not offend any. Our people know we cannot preach, but we must sometimes speak against exorbitant practices; but then if at sometimes (to please some whimsey-headed persons in our parishes) we happen to speak more against sin then ordinary, or then we can do freely, we are sure, by our plausible complying conversation; to make up that offence quickly with the honest Orthodox party in our parishes, that they shall not be offended with us, or the Church for it. And then as for the Lords Supper, general admission is very pleasing; it's more likely if we should deny it, they would rend us, rend our tithes from us, yea our very lives, were it in their power. Our way therefore is, to please the people in the administration of the Seals, and to hold a free conversation with them, keeping up good fellowship among the elder sort, and indulging the younger in their lawful recreation upon the Lord's day, letting them alone with their Maypoles and Whitsun-Ales, etc. And by this means we are persuaded we gain more (ten to one) then the Puritans can in their precise way. This bein● duly considered, we judge ourselves not much concerned in this prohibition, it being grounded upon the reason . Ans. Thou hast spoken for thyself as much as well thou canst; and I do grant, that thou managing thy matters as thou hast said, there is no visible cause of fear that thou shalt be rend by the profane about thee, though (it may be) they may rend better men than thyself a thousand fold. But it will be thy wisdom not to provoke these Dogs and Swine; for if thou shalt be too quick with them, and call them to say before they have had time to con their Lessons, and then whip them because they han't them perfect, they'll be ready to fall upon thee; and if they be but once provoked, they will out with all thy wickedness; they'll tell thee to thy face of thy Oaths, Drunkenness, Wantonness, etc. And what will they then say? Thou a Minister! Thou a Devil. Thus will they speak, though they themselves be as vile as may be. But I would here mind thee of that which happily thou hadst forgot; and that is, that there is a double argument used by Christ, why holy things should not be given to dogs, etc. 1. Lest they trample them under their feet. And then 2dly, Turn again, and rend you. Now thou hast taken that concerns thyself, but minds not that which concerns the glory of God, and the honour of his Ordinances. Christ would have his people be prudent, and avoid rending if they may; but upon their lives they must take care of his glory and honour. So that when it comes once to this, that either they must expose themselves to rending, or the Ordinances of Christ to pollution and contempt, a Minister of the Gospel ought (in such a case) to choose his own rending. Thou oughtest therefore to consider, whether by inviting and entertaining vile persons at the Lords Table, thou dost not expose his Ordinance to very great contempt; whether persons will not greatly undervalue it, since they can have it upon such terms; and also thou shouldst consider whether by thy free conversation among thy people, thou dost not strengthen them in their wickedness, and (as it were) with a light in thy hand lead them to Hell. I have been the larger here, because usually when we speak against the admission of ignorant profane persons to the Lord's Table, the reply presently is, Judge not, lest ye be judged; and so this Scripture comes to be abused, by being brought for that which Christ did not intent it. Another thing Christ speaks unto in this 7th. chap. is, importunate prayer; 7, 8, 9, 10, 11: ver. And the last thing before the Text is that excellent Moral Precept, To do to others Verse 12. as we would be done unto. This Precept is taught by the very Light of Nature, and is writ in the heart of every man; it's a Rule known to all, talked of by most, and practised by very few. We shall now (God willing) speak of the Text itself: Enter ye in at the straight Gate, etc. These words seem to be spoken by our Lord Jesus Christ The Text opened. to prevent an objection or query that might have been here made; as thus might it have been objected, Lord, in case none are blessed but such as be, and do as thou hast said; such as be poor in spirit, pure in heart, etc. and then such as in their Conversations walk as Lights in the World, conforming (at least in desire) to the most spiritual part of the Law; pulling out their right eyes, & cutting off their right hands, denying themselves in every thing, blessing them that curse them, praying for them that persecute them; making it their chief end to approve themselves to God rather than to man in every duty; living by Faith as to all outward enjoyments; not judging any, but according to Rule; condemning no man for that which they allow in themselves; praying earnestly and importunately; doing to every man as they would be done unto: Then surely, Lord, thy Discipline is a very severe Discipline, and there are but very few that will be saved. Our Lord Christ doth in the Text resolve that Query, and doth faithfully acknowledge his Discipline to be severe, and that the way to heaven is a straight narrow way. The parallel Scripture to this (Luke 13, 2, 324.) we find brought in as a Reply to a Question of this nature. In these words you have two things considerable, 1. You have something plainly asserted by our Lord Christ as an undoubted truth; to wit, That the way to true happiness is straight and narrow, but the way to destruction broad and easy; and thereupon there is but few that do walk in the former, but most in the latter way. 2. You have the Exhortation of our Lord Christ, grounded upon this plain and undoubted Assertion, viz. That since the way to destruction is broad and full, we should therefore beware of it; and since the way to glory is narrow, we should therefore enter in (saith this Scripture) strive to enter in (saith Luke) at this straight gate, and to walk in this narrow way. That which I shall speak unto, will be the undoubted Assertion in the Text; and as for the Exhortatory part, that will fall in by way of improvement. Two things are then to be spoken unto: 1. (For that I shall speak to first, though it be not first in 1 Doctr. in the Text) That the way to hell and destruction, is a broad easy way, and the most walk in it. 2. That the way to heaven and blessedness, is a straight narrow way, 2. Doctr. and few find it. For the handling of the first particular, I shall propound, and resolve three Queres. 1. What is this broad way? 2. What is that destruction it leadeth unto? 3. How it cometh to pass that (notwithstanding it leadeth to destruction, yet) the most walk in it: Of these in their order. 1. What is this broad Way? What the broad way to destruction is. Answ. By this way (in general) we may understand the way of the Unregenerate man. God made man a glorious creature, but by his Fall he corrupted himself, and begat his Children in his own corrupt and filthy likeness; so that all the generation of mankind are naturally under sin * Rom. 3. and out of the right way; by nature children of wrath * Eph. 2. , born with their faces towards Hell, and their backs upon God, and the concernments of his Kingdom; The whole world lieth in wickedness (1 Joh. 5. 19) All as sheep going astray, 1 Pet. 2. 25. So that without a turn, without conversion there is no Every unregenerate person however qualified, is in the broad way to Hell. Five paths in the broad way salvation, John 3. 3. But I shall a little expatiate, descending into particulars. In this broad way we may consider these five paths all very broad, and leading to destruction. 1. The path of Ignorance. 2dly, Of Profaneness. 3dly, Of Disobedience. 4hly, Of false Worship. And 5thly, Of Hypocrisy. First, The path of Ignorance, the want of the knowledge of 1. The path of Ignorance. the true God in the face of Jesus Christ; in whose face the glorious attributes of God doth shine forth most clearly. Now the want of this, doth render the soul in a lost and miserable state. 2 Cor. 4. 3. If our Gospel be hid, it's hid to them that are lost. Mind Hos. 4 6 John 17. 3. Rom. 10. 14. Without this knowledge the mind can't be good, Prov. 19 2. A person may as well say he hath a good eye, though a blind one, as a good heart, though ignorant: There can be no truly good meanings, breathe, desiring, in the heart without light. Now in this blind dark path, doth all men naturally walk, Ps. Isa. 42. 6, 7. & 49. 6 Mac. 4. 16. 14. 2. Eph. 4. 18. Eph. 5. 8. And therefore Christ is given to be a Light to them that sit in darkness and in the shadow of death. The natural man understandeth not the things of God, neither can he, because they are spiritually discerned; and because he knoweth them not, therefore he cannot receive them, John 14. 17. 1 Cor. 2. ch. Seek therefore after the knowledge of God in Christ, and for the Lord's sake take heed of adding to natural blindness, blindness of mind, and a hatred of the Light; for this obstinate blindness doth more and more alienate the heart from God, Eph. 4. 18. and bring condemnation with a witness, John 3. 19 This is the condemnation, that Light is come into the world, and men loved darkness rather than light, because their deeds were evil. Take heed of opposing, neglecting, refusing, and despising the precious Gospel, the means whereby you are to come to the knowledge of God in Christ. 2dly, The path of Profaneness. This is the filthy, dirty 2. The path of Profaneness. path of a debauched, wretched life; the pollution of the world, the Cinque of sin, when persons shall live in all manner of abominable wickedness, such as swearing, drunkenness, uncleanness, idolatry, Sabbath-breaking, witchcraft, etc. That this path leads to destruction, is clear from these Scriptures, 1 Cor. 6. 9, 10. Gal. 5. 19, 20. 21. Rev. 21 8. ult. & 22. 15. That this path is broad and full, Experience doth teach if we look no further than our own Island, how doth Profaneness and Debauchery spread itself? How is the Lords Day profaned, his Name blasphemed, Holiness despised, & c.? Because of cursing, and swearing, and damning, the Land doth mourn, or rather ought to mourn. Do we not wish the Pox, and Plague of God upon each other daily, as if we would provoke the Almighty to shoot his Arrows amongst us? Is not the iniquity of Sodom to be found amongst us. Pride, fullness of Bread, and abundance of idleness, Ezek. 16. 49. And exceedingly aggravated above that of Sodom, in that it hath been against so many Warnings, so much Light, and the exercise of such love and forbearance with us. Nay, may we not say concerning England, as of Israel of old, (Hosea 4. 2.) That by swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood. But 3dly, There is the path of Disobedience. It's true, the ignorant 3dly, The path of Disobedience. person is disobedient, forasmuch as it's the duty of all to labour after the knowledge of God, and the debauched person is a disobedient person; but here I understand the Negative Christian (if we may call him a Christian) that pleaseth himself that he is not so and so; no Swearer, no Drunkard, etc. And forasmuch as he cannot be charged with the commission of gross sins, he judgeth his state good. Now this is a path that doth most certainly lead to everlasting ruin, and that because the Gospel doth require positive obedience. It's not what thou art not, or what thou hast not done; but what thou art, and what thou hast done, that will comfort thee upon a dying bed, and before a Judgement-seat. Thou sayest thou hast not walked The Gospel requireth positive obediencer so and so; Well, but hast thou believed, repent, and obeyed the Gospel? These things are positively required. As first, the Gospel requires Faith (which is a coming out of ourselves to Christ for salvation, and a receiving of Christ upon Gospel-terms, A definition of Faith. viz. as a King to rule, a Prophet to teach, and a Priest to save) 1 John 3. 23. Matth. 11. 28. And without this, no salvation, Luke 19 27. John 3. 18. Again, the Gospel requireth repentance, Mat. 4. 17. Acts 2. 38. & 3. 19 The Law knoweth no repentance, the Language thereof is, The soul that sins must die. Repentance unto life is a A description of Repentance. pure Gospel-Cammand, and comes in upon the account of the New-Covenant. Now that Repentance which the Gospel requires, it consists, (first) In a sense of sin original and actual. Secondly, Humiliation for it. Thirdly, A hatred of all of that kind. Fourthly, a departing from it. And this Repentance is so required in the Gospel that without it there is no salvation, Luke 13. 3. Psal. 68 21. God shall wound— the hairy scalp of such an one as goeth on still in his trespasses. Again, the Gospel requires obedience, Matth. 20. 28. 1 Pet. 1. 15. 2 Cor. 10. 5. Rom. 6. 13. And this is so required also, that without it there is no entering into Heaven, Heb. 12. 14. & 5. 9 & 2 Thes. 1. 8. In flaming fire taking vengeance on them that know not God, and obey not the Gospel of our Lord Jesus Christ. Consider this in the fear of the Lord all ye civil ones, that though your lives may not be so vile as others, yet if that be wanting which the Gospel doth require, , then as sure as thou hast a being in this World at present, so sure wilt thou have a being with the Devils in everlasting flames, if free grace prevent-not. This path is doubtless a broad path, thousands have traveled to Hell in this path, looking for no more than the negative part of Godliness. To proceed. 4thly, There is a path of false Worship. As there is a true 4. The path of false Worship. Worship required in the first and second Pretepts of the Moral Law, so there is likewise a false Worship in the world, which upon your souls you must beware of. Now this false Worship may be reduced to one of these two heads, viz. Idolatry, or Will-Worship. First for Idolatry. Idolatry is the Worship of Idol-gods; and Idolatry what it is. this Idolatry is either external or internal. Internal Idolatry is the placing of that fear, trust, love, etc. Internal Idolatry, what it is. which is due to the true God, upon something else. This is a breach of the first Commandment, wherein God doth forbid heart-Idolatry. God doth require a precedency and preeminency in our affections, Deut 6. 5. Now this heart-worship is called natural worship, and that because it depends upon the very nature of God, considering what a God he is; and is due from us by the very Law of Creation; being by that Law bound to love, fear, trust, etc. the true God above all others in heaven or earth. And cursed is that soul that withholds from God the male of his flock; which is the heart heart. Mal● 1 ult. Here note, that every man naturally hath an Idol in his heart; something which he prefers before God, and the welfare of his precious soul: so that we may conclude every unregenerate person to be a Heart-Idolater. External Idolatry, is either the worshipping of any thing External Idolatry what it is. besides the true GOD, as a God; or, Secondly, The worshipping of the true God by Idols and Images. The former is a breach also of the first Command, which saith, Thou shalt have no other Gods before me; and is expressly forbid in other Exod. 20. 3. Scriptures, as Exod. 34. 10. Deut. 6. 14. Nay, other false gods were not to be once named amongst them, Exod. 23. 13. and the very places of Worship were to be destroyed, Deut. 12. 2, 3. In this worship is nothing to be expected but wrath and damnation, Deut. 6. 14, 15. & 29. 26, 27. Rev. 9 20. From which wrath their false gods cannot save them, Jer. 10. 8, 14 15. Hab 2. 18, 19 But secondly, There is another way of Idolatry, which God also abhors; and that is, the pretending to worship the true God by Idols and Images. This kind of Idolatry is a breach of the second Command, which forbids the making to ourselves graven Images, or the bowing down to Exod. 20. ●, 5. them, and worshipping of them, if made by others: And this was the sin of Israel in the matter of the Calf. Aaron and the rest were not so blind, as to think the Calf was God, but they intended the worship of the true God by the Calf, as appears Exod. 32. 5. Aaron proclaimed, to morrow is a feast to the Lord, not to the Calf: and yet if you consult the the 8th verse of that Chapter, as also Psal. 106. 19, 20. Act. 7. 41. you'll find, God did account it all one as if they had terminated their worship in the Calf; forasmuch as these Scriptures saith plainly, That they did worship the Calf, and offered sacrifice to the Idol, and rejoiced in the works of their own hands. It's therefore a vain plea of the Papists to say, they do not terminate their Worship in the Image or Picture, but worship the true God by it: though they uncover the head, bow the body, bend the knee to the Image, yet all this is not worshipping the Image, but God by it. And thus do Altar-Worshipers plead, they bow before the Altar, but not to it; they worship not the Altar, but God by it. But the most High God will be worshipped in spirit and truth, and The drawing a picture of God or Christ is abominable. not by Pictures and Images. To make therefore a Picture of the Trinity is abominable Idolatry. Consider these Scriptures, Deut. 4. 15, 16, 17, 18, 19 Isa. 40. 18, 19, 20. & 46. 5, 6, 7, 8, 9 And as for Christ, though indeed as man he was picturable, yet because of that near union that was between the two natures, the drawing a picture of him must needs be very sinful and wicked. Both these kinds of Idolatry are to be fled from, 1 Cor. 10. 14. 1 John 5. ult. God did so abhor it, that he gave order that their Groves & high Places should be destroyed, Deut. 7. 5. Isa. 30. 22. 2 Cor. 6. 16. Num. 33. 53. and accordingly you'll find the good Kings of Israel did. This is a path that leads certainly to ruin; Psal 97. 7. Confounded be all they that serve graven Images, that boast themselves of Idols: Worship him all ye gods. You may do well here to consider that severe Law (Deut. 13.) against those that should secretly entice to Idolatry; the 6th verse to the 12. the substance of which Law was this, That if a man's own son, daughter, wife, friend, etc. should entice him secretly to the Worship of a false God, that then that man should not conceal it, but his hand should be first upon him to kill him, stoning him with stones until he died. And the end of this severe Law is expressed to be, That Israel might hear, and fear, and do no more so wickedly. Ver. 11. Of Will-Worship. The difference between natural and instituted Worship. The other part of False Worship, is Will-Worship, that Worship which is founded purely upon man's will. Note here, that though natural Worship is founded upon the very nature of God, and due by the very Law of Creation, and so needed no institution for it, yet the instituted Worship of God (of which the second Command treats) is built upon the command of God: so that God will own no Worship to be his, but what he hath commanded. Hence it is, that though natural Worship abides ever the same, yet instituted Worship hath been divers. Under the Old Testament in one form, and under the Gospel in another. And as all the Ceremonies under the Law were lawful only upon the account of God's command,; so under the Gospel▪ that which doth warrant Church-constitution and Discipline, Ordination of Officers, Administration of the Seals, etc. is nothing else but the command of God. And therefore when God speaketh (in Jer. 7. 31. & 19 5.) against the offering of their Sons and Daughters to Baal, he saith not, I forbade this (though he had forbade it once and again, as Levit 18. 21. & 20. 2. Deut. 12. 31. & 18. 2.) but it never came into my heart to require it. By Will-Worship than I mean men's additions unto, or subtractions from the Word of God, in the matter of instituted Worship. This is forbidden Deut. 4. 2. & 12. 32. Prov. 30. 6. Now this way of Will-Worship must needs lead to everlasting Wherein the evil of Will-Worship consisteth. destruction; For that 1. It's committing high Treason against the God of heaven. To clip the King's Coin is Treason, but to put our own stamp upon it is high Treason: To diminish aught from God's Law is very abominable, but to make Laws of our own is much more abominable. 2. It's the setting up of the Will and Wisdom of man in opposition to the Authority and Wisdom of Christ. That whereas we are commanded to do that which is right in the sight of the Lord (Deut. 6. 17, 18. & 12. 25, 28. & 13. 18. & 28. 14.) this is doing that which is right in our own eyes, as if we were wiser than the Lord. It's the Language of the heart of an Idolater, I'll not have this man to rule over me; if I do him any homage, it shall be according to my own will. 3. This is in Scripture called the Worship of Devils, Leu. 17. 7. Deut. 32. 17. 1 Cor, 10. 20. Rev. 9 20. Psal 106. 36, 37. 2 Chron. 11. 15. and that because it's not God but the Devil that is served by such Worshippers. It's a Worship of the Devils inventing, and that he by all means possible endeavours to strengthen and establish. Now the Worship of the Devil must needs lead to ruin. 4. Idolatry and Will. Worship is that which causeth the Jealousy of God to break forth. We have this word Jealousy mentioned in no Command but the Second, which treateth of instituted Worship, and several times it's used in Scripture in reference to Worship, as Exod. 34. 10. Deut. 6. 14, 15. & 32. 16. Psal. 78. 58. If you ask what Jealousy is, Solomon saith, It's the rage of a man, Prov. 6 34. So that (to speak with holy reverence) pollution in matter of Worship is that which putteth the holy God into a rage and fury, maketh him very wroth, and Who is able to stand when once the Jealousy of God breaks forth? Now by all this it appears, that Idolatry and Will-Worship leadeth to destruction. And now that this way of false Worship is nevertheless a broad path, appears, if we shall consider, that most part of the world is without the knowledge of the true God: Some worshipping the Sun, Moon, and Stars, etc. some, Men, like themselves; and some fourfooted Beasts, and Creeping things: For the proof of which, the Scriptures are abundantly full; Jer. 10. 1, and so on. Psal. 115. 4. & 135. 15, 16, 17, 18. Rom. 1. 21, 22, 23. 1 Cor. 10. 20. And then in that part of the world which is called Christian, there Antichrist sitteth in the Temple of God, setting up his Post by God's Post, and his Pillar by God's Pillar. Revel. 14. 9, 10, 11, 12. There it saith, that Whosoever shall worship the Beast, or receive his Mark, etc. shall drink of the wine of the wrath of God, that is poured out without mixture, into the cup of his Indignation, etc. And yet you shall find (Rev. 13. 3, 8.) that upon the healing of the deadly wound of the Beast, all those whose names are not written in the Lamb's book of Life, shall wonder after the Beast, and worship him. Now for the Lords sake, and for your souls sake look to it, that neither by threats nor flatteries you are brought to walk in this accursed path. Quest. But will not the Command of a Chief Magistrate excuse me? Answ. Daniel and the three Children had the command of the King, and yet that would not prevail with them, either to neglect the Worship of the true God, or to worship Dan. chapters 3, & 6. a false God. Quest. But may I not keep my heart to God, though I do submit externally to a false, superstitious Will-Worship? Answ. No: It's impossible for thee to give thy heart to God, and thy body to an Idol. He that is not with me is against me, and he that gathereth not with me scattereth abroad, Math. 12. 30. 5. The 5th and last is the Path of Hypocrisy. The way 5. The path of Hypocrisy. of Hypocrisy, is when men and women shall pretend to the true Worship of God, and seem zealons for his glory, and yet in heart be enemies to Christ, and the power of Godliness. A Hypocrite is one that hath a Saint's name and a Devil's nature; one that hates the practice of that he knows and commends to others, Ezek. 33. 33. Jerem. 1. to the 12. Math. 23. This is a Path that leads to Hell; for, 1. All such a persons performances are abominable to God, Isa 1. 11. & 66. 3. Zech. 7. 4, 5, 6. Mal. 1. 7, 8. 2. There are several dreadful words written against him, Mal. 1. ult. Isai. 33. 14. Job 8. 13. & 20. 5. & 27. 8. & 15. 34. & 13. 16. Math. 24. ult. And this is also a broad path, Isai. 9 17. Every one is a hypocrite, etc. Math. 7. 22. Many shall say in that day, etc. And I shall profess unto them I never knew you: Depart from me ye workers of Iniquity. Nay, among the Virgin-Worshipers, such as have not been polluted by Antichrist, there will be as many foolish as wise. Thus much in answer to the first Query, viz. What this broad way is. The Second Query propounded was, What destruction that is, What destruction it is the broad way leads unto. which this broad way leadeth unto? Answ. This Destruction hath two parts; which I shall but name. 1. From the presence of the Lord (the chiefest good) Angels and Saints, 2 Thes. 1. 8, 9 In flaming fire, taking vengeonce on them that know not God, and that obey not the Gospel of our Lord Jesus Christ. Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. And 2. This destruction will be to the company of the Devils and damned Spirits, in everlasting flames, under God's wrath, and the terror of a gnawing Conscience for ever and ever. * Mat. 25. 41, 46, 30. Mar. 44 46, 48 3. The third Query to be resolved is, How it comes to pass Why most walk in this broad way. that the most of men travel in this way which leadeth unto destruction? Answ. For the solution of this Query, I shall lay down these five Reasons: Reas. 1. Because its man's own way. Every man is born with ●▪ his face towards hell, as before said, and thitherward doth he travel until conversion. Now, saith Solomon Prov. 16. 2. The ways of a man (that is, the unregenerate man) are clean in his own eyes, etc. Home is home though never so homely. Hence it was that Hadad in another case, (1 Kings 11. 21, 22) desired of Pharaoh that he might go home to his [own] Country, though he had lacked nothing in Egypt, yet he would go home in any wise. Christ in the Gospel calleth the sinner to the forsaking of his own kindred, and his father's house; all its own ways, relations, and concernments whatsoever. And therefore it is, that though Christ doth make never such rich proffers to the sinner, yet here he sticks (till overcome by Almighty power) he can't leave home, he loveth his own ways, and must walk in them, though he perish eternally. It's for this cause that the Fathers of the Antichristian Church, cannot be content to worship God according to their own brains themselves, but (according to their power) will force it upon others: The reason is, because it is framed by their grace, wisdom, and understanding, and all of it the work of the Craftsmen; and therefore say they, let the men that sacrifice kiss the Calf, bow and stoop to our Image, and that upon pain of death, or banishment; see for this Hosea 13. 2. Oh! how earnest hath this made persons at Idolatry, Isa. 66. 3. Jer. 7. 18. But Reas. 2 2. Man is a creature that naturally doth love ease; now this broad way is an easy path, there is nothing of difficulty in it. As the way of ignorance is an easy path. To live as thousands even in this Island do, who content themselves with the bare coming to Church, and being at Sacraments, and never take no pains in searching after the knowledge of God; pleasing themselves with this conceit, that because they want that education which others have, God expects not that they should trouble themselves about searching the Scriptures, or about the various Opinions of men in the Worship of God; and so contents themselves, (notwithstanding they are under the glorious light of the Gospel) do live and die in ignorance. And there is a Ministry in the World that suits this spirit, that teacheth the people that they need trouble themselves no further about Religion, save only to attend constantly upon Divine Service, and to be constant at the Sacrament when it is administered, and get some good Prayer-Book to read in their Families * Mind here, that the greatest work of Religion is internal work, pulling down the strong holds of the heart▪ It lieth in Regeneration & mortification, and without this wo●k be done, people m●y go to hell for all their Divine Service, and good Prayer Books . Now this being an easy Religion, it's greatly pleasing, and many poor ignorant people will thank a Minister at present that shall so instruct them, though it may be they may curse him hereafter in Hell for it. 2dly, The way of profaneness, an easy path; a man may sit upon an Alebench and be drunk, lie upon a Downe-bed and be unclean, sit upon a Couch and swear, and curse, and blaspheme the Name of God, and reproach his people, etc. And so also for the Negative Christian, the Will-worshipper, and the Hypocrite. None of these come so far as to pull out a right eye, or cut off a right hand for God. Sin may be loved, yea practised either more openly, or more secretly in all these paths Reas. 3 3dly. Here's peace (such as it is) enjoyed in this broad way. It's true, God speaks not peace to a wicked man, but the Devil he doth, Luke 11. 21. When a strong man armed keepeth his Palace, his Goods are in peace. The soul of an unregenerate man is the Devil's habitation; and it's the great design of the Devil to guard the soul, and to preserve its sinful peace, and to prevent whatever might disturb it. And herein doth a wicked man join with the Devil, being very loath to have his peace broken. Hence it is that wicked men do so hate and abhor a soul-searching-Minister, a burning and a shining light; the reason is, because such a Ministry hath a tendency to break this hellish peace. It's therefore the Devil's business to furnish those of his Subjects, (which must needs have some kind of preaching) with such a Ministry as shall neither by preaching nor living, disturb their peace. Those than that do employ themselves to thrust out Labourers, and to put in Loiterers; to thrust out such who endeavour to search to the quick, and bring in such as will daub with untempered mortar, do the Devil the best service of any men in the world. But note, that before ever the soul comes to enjoy true peace of Conscience, this sinful peace must be destroyed. Christ comes not (in the Gospel) to maintain, but to destroy this peace. Reas. 4 4thly, Man is a sociable creature, and loves company; and in this broad way the Devil can furnish them with all sorts of associates suitable to his disposition. As, 1. Art thou a plain Countryman that loves to talk of thy Ploughing and sowing, etc. but dost not fancy to discourse of Religion; thou thinkest that Discourse is fit only for Ministers or learned Gentlemen, and not for such plain men as thyself. The Devil can furnish thee with very suitable company; for he hath thousands in his Kingdom that do regard Religion as little as thou dost. Or, 2dly, Art thou a ranting, damning fellow, that is resolved for a merry life, though a short one; to thy lust to the full; and that never a Phanatique in the world shall alter thy mind, or stop thee in this Carear: That let what will come of it, thou art resolved to have thy Whores, Cups, Oaths, etc. The Devil hath company for thee also. I am apt to think, that at this day the Devil hath more of this sort in his Kingdom then pleaseth him, they being grown now to that pass, that they cannot be satisfied to have their fill of wickedness, but they must abuse such as will not run with them into the same excess. Now the Devil hath such in his Kingdom, that though they do not hate such things upon God's account, (for then they would hate all sin) yet their very Coustitutions and Educations leads them to abhor them. And these persons being a●used and affronted Psal. 31. 20 by the debauched party in the Devil's Kingdom, may haply be convinced, and put upon it to look after a Pavilion, wherein they may be kept from the strife of Tongues *: For something that may down-weigh that reproach and malignity that this hellish party doth cast upon them. 3dly, Art thou for civil company? The Devil hath of these also in his Kingdom, persons that are well bred, and that do scorn to abuse any, doth abhor a profane dissolute Carriage. 4thly, Art thou one, that though thou lovest not to be over-precise, to be tied up to hard meat, yet (having some notions of immortality) canst not be content without some kind of Worship, thou art therefore for a good honest merry Religion, that Religion that hath been of late years, is too melancholy for thee, it makes thee no Music; and thou art for a Minister that is a good fellow, that won't preach too often, and when he doth, not be too earnest, but will now and then break a jest in the Pulpit; and when he hath done preaching, will not press you so much to private devotion, but that you may after Sermon upon Sunday (as you call it) fetch a walk in the fields, and play a game or two at nine-pins, or at bowls, etc. In this broad way there are many of thy spirit in this also. And this let me tell thee, That it shall not be the Devil's fault, nor the fault of his servants, if thou art not fitted with a Religion that shall suit thee; a Religion that shall (1.) be easy to understand. 2dly, To perform, 3dly, That shall indulge thy lusts sufficiently. But, 5thly, Art thou passed all the former, and art not only for some Worship, but a pure Worship? Will no company please thee but Virgins, such as have not defiled themselves with polluted Worship? Give but heed to the Devil, and he●le help thee to dissemble, and by dissimulation to get in among God's people, it may be into Church-fellowship; & when thou art there (carrying thyself closely) a thousand to one but in a little time the Devil will help thee to the society of some in that Church that have as vain a spirit as thyself, and so you may walk together (concealing the matter) not only in the love, but practise of abominable wickedness, under a great profession. Now there being such accommodation for company in the Devil's Kingdom, is a fourth Reason why so many walk in it. But, Reas. 5 Lastly; The last Reason is, Because that those which are walking in this path, know not whither they are going: Should you tell such persons that they are going the way to Hell, they'll not believe you; they'll tell you you that they hope to be saved as well as the best, and that they never in all their lives did question the mercy of God. It's true, every man hath his failings, and so have they; but God is abundant in mercy, and Christ he came to die for sinners; and they wonder why any person should question the mercy of God, and the pardon of their sins; they bless God they never did question it since they were born. Now as God is the Father of a Christians hope (1 Pet. 1. 3— begotten us again to a lively hope) and it hath all its nourishment from Heaven; so a wicked man's hope it's begotten by the Devil, and nourished by the breast of Hell, and so long as the Devil can preserve this hope of happiness (notwithstanding a sinful life) the soul is secure; but when once this wretched hope is destroyed, than the Devil's Kingdom in the soul gins to shake. For the Kingdom of Christ (his Rule and Dominion in the soul) is built upon the ruins of this accursed Hope. Alas! were but a wicked man sensible of his Estate, he could not rest satisfied one hour; but they are infatuated, under the power of an Egyptian darkness, only differing from the darkness of Egypt * Exod. 10 21 in this, that they fell it not, are not sensible of it. And hence it is that the Devil's Kingdom is so full. Thus much for the first particular proposed, namely, That the way that leadeth to everlasting ruin, is a broad, easy way. The second thing to be spoken to (in the handling of which The 2d. doct That the way to Heaven is a straight narrow way. we shall but hint things) is, That the way to glory and everlasting blessedness, is astrait narrow way. I shall (for the dispatch of this) endeavour to make a twofold discovery, and that in a very summary, viz. 1. What the way to true blessedness is. 2. What the reason is it's so strait and narrow. For the solution of the first, I shall only give you this general What the way to blessedness is. answer, That it is the way of Faith in Christ, and Obedience to Christ. Of faith in Christ, whereby the soul goeth out of its self, and resteth alone upon the freegrace of God in Christ for salvation. Of obedience, whereby the soul receiving Christ as a Lord and King, is made willing to subject to all his Commandments, desiring to own and obey (in the strength of God) whatever it finds to have the stamp of his Authority upon it. These two (Faith and Obedience) taken in conjunction, are paths that will undoubtedly lead to everlasting glory. Indeed that faith that is without obedience, is a dead faith, Jam. 2 And on the other hand, that obedience that is without faith, is unacceptable, Heb. 11. 6. But in what soul soever there is such a faith as doth produce obedience, and such an obedience as is the fruit of true faith, that soul is blest at present, and shall be blest unto Eternity. And this is all I shall say in answer to the first query: The second follows. What it is that maketh Heaven's way so straight. 2dly, The second thing to be discovered is, What it is that maketh the way to glory so straight and narrow. Ans. It ariseth not from any thing in the way itself; for all the ways of Wisdom are ways of pleasantness, and all her paths are peace * Prov. 3. 19 . Christ's yoke it is easy, and his burden light † Matt. 11. . And his commands they are not grievous * 1 john 5. 3. . But from that contrariety and opposition that there is not only in the unconverted, but also in the unregenerated part of those that are converted against those terms which Christ hath propounded for all those that will be his Disciples, to submit unto. The sinner would embrace Christ gladly, so he might have him upon his own terms; but now all those that do expect benefit by Christ, they must Christ his terms. submit to those terms that Christ hath proposed; which terms are expressed, Luke 9 23. And he said to them all, If any man will come after me, let him. 1. Deny himself. 2. Take up his Cross daily. 3. And follow me. Now these terms being so contrary to flesh and blood, hence it is that it is so hard a matter to be a true Disciple of Christ. I shall therefore for the further clearing of this discovery, speak something touching each of these terms proposed by Christ. And About self-denial. 1. For that of self-denial: I shall 1. Give you a more general description of it. And 2. Shall show you more particularly what it is that Christ doth call the sinner to deny. Take the general description thus: Self-denial, is a gracious Self-denial described. work of the Spirit of God, enabling the soul by Faith, so to behold the glory and excellency of Christ, as to deny its self, and all self-concernments, as they are either compared to Christ, or else come in competition with Christ. I shall not stand to open the parts of this Description (for What Christ calls the sinner to deny that would take up too much time, and also increase the number of sheets above my intent) but shall (according to promise) show you in a few particulars what it is that Christ calls the sinner to deny. And 1. He calls him to deny all ungodliness and worldly lust, to 1. Sin. part with every sin, yea even such sins that may be as a right eye, or a right hand, Matth. 5. 29. Tit. 2. 12, 14. There must be forsaking of all sin, as to the love of it, and delight in it. A wicked man may (for base ends) refrain sin, and yet love it; and a good man may commit sin, and yet hate it. But note here, it's not the presence of sin, so much as the love of sin, that damns the soul. 2dly, He calls the soul to deny all natural and acquired parto, 2 Natural and acquired parts as a meek, well-tempered nature, an humble, lowly carriage, good education, school-learning, etc. These things are not so to be denied, as (1.) not to bless God for them. And 2dly, not to improve them; but they are so to be denied, as that we should not look upon ourselves to be ever the more deserving the love and favour of God because of these endowments. And 2dly, That we should not rest in these qualifications, placing our happiness in them, and not coming to Christ, in whom alone is true perfection, 1 Cor. 1. 21— The world by [Wisdom] known not God. The learned of the Jews and Greeks were too wise to close with Christ, and to hearken to the foolish preaching of the Gospel. And therefore the Apostle saith, Cap. 3. ver. 18. He that would be wise, he must become a fool. The only way to obtain spiritual Wisdom, is to deny our natural and acquired parts, and s●o know ourselves to be fools. 3 All Religious performances 3dly, We are called to deny all our Religious performances, such as preaching, hearing, praying, etc. to deny all in point of Justification from the guilt of sin, and acceptation into God's favour, Isa. 64. 6. Phil. 3. 7, 8, 9: We are to perform religious duties with that care and diligence, as if we were to obtain eternal life by our works; and yet on the other hand, we are to rest upon the free grace of God in Christ for salvation, as if we had never done one good work, never performed one good duty 4thly, All Ordinances and external privileges are also to be 4 Ordinances & privileges. denied, Amos 6. 1. woe to them that are at ease (not in Sodom, but) in Zion. It's a great mercy to enjoy Ordinances; they are of great advantage to a people * Rom. 3▪ , but if thou dost rest in bare Ordinances, without the enjoyment of the God of Ordinances, they'll leave thee short of heaven at last, as they did the foolish Virgins, Math. 25. See also Math. 7. 22, 23. Ordinances are but as the Casement through which the light doth shine, as the Dish in which the Meat is brought, as the Pipe through which the Water doth run. Now can you imagine, that a man that is not blind, can be content with a Casement without Light? or a Hungry man, with a Dish wherein is no meat? or a Thirsty man, with a Pipe through which doth run no Water? And yet such is the madness of those that please themselves with hearing Sermons, & receiving Sacraments, resting in these things, notwithstanding they remain in an ignorant, vile, and wretched estate, without the experience of aught that hath been preached to them in the Word, or represented to them in the Lord's Supper. 5. Christ calls to the denying of all worldly concernments 5. All worldly concernments, as whatsoever, in comparison of, or in competition with himself, as 1. Riches; Jer. 9 23. Psal. 62. 10. 1 Tim. 6. 17. Heb. 11. 1. Riches. 26. It's a hard matter for a man to be rich in this world, and not to trust in his riches, and therefore it is that it's so hard for a rich man to enter into heaven, Math. 19 23. compared with Mark 10. 24. where Christ by the rich man declareth his meaning to be of those that trust in riches. 2. Honour; Christ in this is proposed for our ensample, 2. Honor. Phil. 2. 7. made himself of no reputation. The Apostles (1 Cor. 4. 13.) were content to be defamed, made as the filth and offscouring of the world. Heb. 11. 24, 25, 26. There Moses despised and trampled upon the glory and honour of the Court, and of being called the Son of Pharaohs Daughter. A good name is a precious ointment, but sometimes a person may fall into this dilemma, that either he must be dishonest, or be so accounted, be a fanatic in name, or in truth: It than savours of an excellent spirit, when a person shall choose rather to be accounted dishonest, then to be dishonest; choose rather to be called a fanatic, then to be so. 3 Relations & Habitations 3. Relations & Habitations; Relations, Mat. 10. 37. compared with Luke 14. 26. there you'll find that our love to Relations must be a hatred, compared with our love to Christ. Habitations, Gen. 1●. 1. Psal. 45. 10. Heb. 11. 8. Math. 19 28. Mark 10. 29, 30. Luke 18. 29, 30. 4. Pleasures; 2 Tim. 3. 4. We must take heed of loving 4 Pleasures. pleasures more than God. Isa. 58. 13. It's the love of pleasure that doth occasion the breach of the Sabbath. An excellent example of this part of Self-denial we have in Moses, Heb. 11. 25. Choosing rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season. 5. There must be a denying ourselves in respect of injuries 5. In respect of Injuries offered. offered; we must not seek revenge, nor return evil for evil, but on the contrary bless them that curse us, etc. Math. 5. Rom. 12. 14, 19, 20, 21. 1 Pet. 2. 23. 6. In Meats and Drinks; we are not to eat and drink in 6. Meats and Drinks. 1 Cor. 10. 31. excess, to surfeiting and drunkenness, but to use moderation, making the service and glory of God our great end in the use of his creatures, Prov. 23. 1, 2, 3. Rom. 13. 13. 1 Cor. 9 27. Eph. 5. 18. Luke 21. 34. Phil. 3. 19 7. Life itself; as father and mother, brother and sister, 7. Life itself. etc. are to be hated in comparison of Christ, so is even life itself, Luke 14. 26. And the only way to keep life here with a blessing, and enjoy an eternal life in glory, is to be willing to resign up ourselves, and all that we have and are to the cause of Christ, when ever Christ shall call us so to do. Our Lord Christ hath said it once and again: Whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the Gospel, the same shall save it: and what profit will it be for a man to gain the whole world and lose his soul? Math. 10. 39 & 16 25, 26. Mark 8. 35, 36, 37. Luke 9 24. 25. And thus much touching the first term, viz. Self-denial; the second follows, which is 2. That every Disciple must take up hit Cross daily. I shall here first show you what this Cross is; secondly, what it is to take up this Cross. 1. By Cross sometimes is understood the efficacy & power What the Cross of Christ is. of Christ's Death, as 1 Cor. 1. 17, 18. Gal. 6. 14. Col. 2. 14. and sometimes Affliction and Persecution, so Heb. 12. 2. and so are we to understand it here in this Scripture. A Christian he hath many Crosses in this world, as that of Sin, Temptation, Desertion, etc. but that which Christ chief doth here intent, is doubtless that of Persecution. There are four places wherein Christ propoundeth this term, namely, Math. 10 30: & 16. 24. Mark 8. 34: and this in Luke 9 23. In Math 10. he spoke largely touching what they should expect from men, and then in the close telleth them, That he that takeih not his Cross and followeth him, is not worthy of him; that is, whosoever shall decline him, or his way, by reason of that Cross of persecution he had , that person was not worthy of him. And in the three other places, he was in each of them showing to his Disciples what great things he was to suffer of the Elders and chief Priests at Jerusalem; and Peter being somewhat offended and troubled at it, Christ rebuketh him, and declareth in the presence of the people, and of his Disciples, That whosoever would come after him must take up his Cross. Hereby clearly showing to all his Disciples, that the same spirit of envy and hatred that was in the world against him, will be against them also, Math 10. 23, 24, 25. Joh. 15. 18, 19, 20. and therefore they must resolve to follow him, bearing their Cross. There is a Cross of Persecution and Tribulation to be born in a lesser Such an enmity there is between the two Seeds, that nothing can be expected but persecution from the wicked of the world. See Gen 3. 15. Gal 4. 29. Prov. 29. ult. john 16. ult. or greater measure by all the Saints in this world, Joh. 16. ult. Acts 14 22. Phil. 1. 29. & 2 Tim. 3. 12. there the Apostle saith, All that will live godly in Christ Jesus, shall suffer Persecution. It's possible some carnal formal Professors may rub out in persecuting times; but such as are godly in Christ Jesus, such as walk by Gospel-light, and according to Gospel-rule, they shall be sure to suffer persecution. Every unregenerate man is more or less a persecutor, and therefore while the Saints do live in this world among wicked and ungodly men, they will in a greater or lesser measure be tormented and persecuted by the world. But what is it to take up this Cross? I shall answer to this both Negatively and Affirmatively, What the taking up of the Cross is. 1. Negatively. what we are not to understand, and then what we are. 1. Negatively; We are not to understand any kind of reverence to be given, either to the Image, or sign of the Cross. The bearing of the image of the Cross is a place of great honour among the Papists, who do greatly adore and reverence the same: And so also they do the Sign of the Cross, giving the Sign no less honour than the Image; but herein they are certainly (as Paul said of the Athenians) too superstitious, there being no rule in the Word of God for such Adoration. 2. Christ in propounding this term, doth (as it seemeth to me) secretly inhibit his people the making & creating a Cross to themselves. As wicked men are apt to say, Peace, Peace, when there is no Peace; so Gods own people are apt to fear when no fear is, and to create trouble and sorrow to themselves. For the Devil, if he can't entice the soul from the ways of God, then will he endeavour to discourage it, by persuading it that there is a Lion in the way. That it will never be able to hold out, and hold on in heaven's way, there is such valleys of death, and mountains of difficulties to pass thorough & go over. Now though Christ would have the Soul to persevere in his commands, whatever the difficulty be he meets withal, yet he would not have it give heed to such amazing and perplexing suggestions, but by faith to live above them, And thus by way of Negation. For the Affirmative, I shall answer it in these four particulars: 2. Affirmatively. To take up the Cross is, 1. For the Soul deliberately, after serious debates in the heart about this matter, to resolve (in the strength of God) to hold on in heavens-way, let what will come, Disgrace, Poverty, Imprisonment, Fire and Faggot, etc. with Job to resolve, Though he kill me, yet I'll trust him * job 13. 15. . A Hypocrite may resolve high, but his resolves are usually sudden and passionate resolves, and so come to little: but now a Christians resolves (when he acts like himself) are deliberate and sincere resolves, depending not upon his own but the strength of God, and these resolves hold; and though a Christian (that hath so resolved) may live and die in a calm season, and suffer little, (comparatively) yet God (who knoweth the heart) accepteth the will for the deed, and taketh it as kindly as if he had suffered abundantly more for his name and glory. 2. It is to acquiesce in God's pleasure, to have our wills resolved into the will of God, quietly to submit under all his dispensations and providences, though seemingly they may contradict his promises and our expectations: with the Church (Micah 7. 9) to resolve the bearing his indignation, until he plead our cause, etc. That soul doth truly & rightly bear his Cross, that doth quietly submit himself to God under all afflictions, being (in David's sense) dumb, not opening his mouth, because it is the Lords do * Psal. 39 9 . 3. To take up this Cross, is to do it cheerfully, to do it upon choice; for so Christ propoundeth this term, that whosoever will choose him to be his Lord and Saviour, must choose the Cross also; will choose to reign with him, must also choose to suffer with him. A hypocrite may suffer much upon the account of Religion, but he suffers not upon choice; could he preserve his name, or bring about some such sinister end, he would never suffer; his suffering for truth is not out of love to truth, but upon some other base and low account. But now Moses he suffered much, and that upon choice, he chose rather to suffer with God's people, then to enjoy sinful pleasures * Heb. 11. 25. . Christ's yoke is not put on per force, we are to take his yoke and burden upon us, Math. 11. 4. The last particular (which acquainteth us rather with the manner than the matter▪ of the duty) is, that to take up this Cross, is to persevere, to hold out to the end. He must deny himself, and take up his Cross [daily.] We must not be weary of suffering for Christ, or Truth, but after we have suffered reproach▪ and scorn, than we must be willing to suffer confiscation of Goods, after that Imprisonment, and after that Banishment, and after that cruel Death, Math. 10. 22. And ye shall be hated of all men for my Names sake; but he that endureth to the end shall be saved. And thus I have dispatched the second term, viz. The taking up the Cross. The third and last is, to follow Christ. Now we are to follow We are to follow Christ Christ, 1. In his Commands, 2. Examples, and 3. Providences. 1. In his Commands; to follow Christ, is to obey him, 1. In his Commands. Joh. 10. 4, 5, 27. The true Sheep follow the true Shepherd, and will not follow strangers; that is, they hear and obey the voice of Christ, and his only, they will not hear neither obey the voice of Strangers. In this term is required then, that the soul do hearty and sincerely own Christ for its Lord and K●ng, to be ruled and governed by him, owning him alone for the Lord of its conscience, and obeying him (at le●st in desire and affection) in all his commands, so far as they are revealed and discovered unto the soul. 2. We are to follow Christ in his Examples. Christ was 2. In his Examples not in all things our Example; for some things he did by the power of his Godhead, and therein he was not an Example to us; and something he did as Mediator, viz. satisfy his Father's wrath, and purchase eternal life for his people, and herein he was not an Example, Heb. 1. 3.— When he had [by himself] purged our sins, sat down on the right hand of the Majesty on high: but in that holiness and righteousness that did appear in him, therein he was our Example, Math. 11. 29. Learn of me: What is it we should learn? Not to raise the Dead, open the eyes of the Blind, etc. but to be meek and lowly. Every true Christian was predestinated to be conformable to this Pattern, Rom. 8. 29. and called unto it, 1 Pet. 2. 21, 22, 23. For even hereunto were ye called: because Christ also suffered for us, leaving us an example that we should follow his steps. Who did no sin, etc. And therefore, Whosoever saith he abideth in him, ought himself so to walk, even as he walked, 1 Joh. 2. 6. A true Christian is then to take Christ for its great & high Example, to consider how Christ carried it first with respect to the world, and all the enjoyments thereof, how he▪ debased and humbled himself; and then secondly how he carried it with respect to Satan, when under his temptations, how he defended Satan, not with this or that notion, nor yet with this or that experience, but with a scriptum est, Math. 4. It is written. The sword of the Spirit is the best Weapon to fight the Devil with. And then thirdly how Christ carried it towards men, both Saints and Sinners; how loving, and meek, and graciously disposed he was to all: and finally, how he carried it towards his Father; how he obeyed, how zealously, how cheerfully, how exactly; he did not only do what was commanded, but as it was commanded, Joh 14. ult. how fully fulfilling all righteousness, Mat. 3. 15. how constantly he began in the morning of his age, Luke 2. 42 to the 50. and continued until he had finished his whole work: And then how he believed, and how he prayed; and lastly how he carried it under sufferings, when upon the Cross, in that great torment, he crieth not out, Oh my hands, or my sides; but, Oh my God, my God, why hast thou forsaken me? The withdrawings of God was more to him then all his sufferings. Now in such things as these, is the Christian to write after this pattern, to walk (according as he is able) even as Christ walked. 3. We are to follow Christ in his Providences. To follow 3. In his Providence. Rev. 14 4. the Lamb whithersoever he goeth. Now we may be said to follow Christ in his Providences, when we do, 1. Acknowledge God in them, see and acknowledge the hand of God in all providential dispensations; and 2. Quietly submit to God's hand, and not with that wicked man, to say, This evil is of the Lord, why should I wait any longer upon him? But 2 Kings 6. 33. how cross soever Providences may be, even to the promise of God, yet to rest upon the faithfulness of him that hath promised, and to believe that God will most certainly make good all that he hath spoken concerning the glory of his Son's Kingdom. And lastly, then do we follow Christ in his Providences, when we do hear and obey the call of Providence. Now the call of Providence is not always the same; sometimes it calls for Thanksgiving, & sometimes for Humiliation; sometimes for doing, and sometimes for suffering; sometimes to bear a testimony to one Truth and Way of Christ, and sometimes to another. So that then do we follow Chr●st in his Providence, when we do hear, understand, and obey the voice of Providence, doing that which the present Providence of God doth call for. Thus have I briefly shown what those terms are that Christ hath propounded to all that will be his Disciples. Whereby you may see the reason, why it is that so few walk in the way of life, It's because they cannot stoop to these terms. Naturally men are engaged to their lusts, and their own ways, and these they will serve and follow, though they venture the loss of their souls by it. And hence it is also, that God's own people find it so hard a matter to keep close with God; the reason is from that averseness that is in the unregenerate part unto Christ's commands: So that although the soul hath freely and hearty closed with Christ upon his own terms; yet oft times when it comes to the trial, it's forced to cry out with Paul, that to will is present Rom. 7. 18. *. The Lord knows my heart is right with him; but how to obey, how to pass over this difficulty, how to perform this duty, how to take up this cross, etc. I cannot tell. I have now finished what I shall say to the Doctrinal part of both propositions, viz. 1. That the way to destruction is broad and easy. And 2dly, That the way to happiness is strait and narrow. I shall wind up the whole with four words of application. 1. It may serve by way of Information, to inform us of The Use. 1. Of Information. the great reason why so many that do profess the Name of Christ, fall from their profession. The reason is, because they did never cordially and hearty receive Christ upon the terms ; took not up their profession out of love to Christ, but upon some other base and low account, and in the midst of all their profession had their hearts engaged to one cursed lust or other, which they could not deny for Christ, And mind this, that that profession which is Note. taken up in hypocrisy, a thousand to one but it ends in apostasy; as every you would persevere in Heaven's way, labour to be sincere and upright with God, The second Use is of Caution, and that in two respects. 2. Of Caution 1. Take heed of walking securely in any path upon this account that the most walk in it, since you see that the most of the world walk in the broad way that leadeth to destruction. To do as the most do, is to damn your souls: to trifle away your day of grace, until your glass be run, and your sun be set, and everlasting flames about your ears. Say not that this or that way of worship is most acceptable to God, because it is accepted and approved of by the most of men; for that way of worship which God requires (that is, a spiritual worship) is not known by, or beloved of the most of the sons and daughters of Adam. 2. Take heed of disowning the way of Christ, because of the paucity of those that walk therein. This was that which made the Sodomites to despise Lot and his counsel, Gen. 19 9 This [one] fellow (say they) came in to sojourn amongst us, and he will needs be a Judge. If there had been hundreds of Lot's mind, haply they would have been more ready to have inclined; but he being alone, they looked upon him as an odd fellow, one that was brainsick, that had a Fanatic spirit, and therefore regarded not what he spoke. God's people they are a very small remnant, as a lodge in a Garden of Cucumbers, there is no cluster in them, as the glean after the Vintage is over. * It may be here and there but Isa. 1 8, 9 Mic. 7. 1 one in a great family that doth own the way of Christ, and and that it may be a child, or a poor servant. A few in a parish, and they it may be the poorer sort; and hereupon the men of the world do despise, and trample upon the holy ways of Christ. Persons in matters of Religion, do generally resolve to do as the most and greatest of men do, though they suffer everlastingly for it. As you love your souls take heed of stumbling at this stumbling-stone. The third use is of trial, If the way to destruction be broad, A use of trial. and the way to life narrow, than it concerns every one thus to reason with his soul; O my soul! in which of these two paths dost thou walk? Art thou bound for Heaven, or Hell? What will become of thee, when thou shalt leave this house of clay, Arguments to enforce examination. and launch forth into the great Ocean of Eternity? How will it far with thee in the other world? Consider of the concernment of this duty in these four particulars Arg. 1 In one of these two paths do all the Sons and Daughters of Adam walk. There are but two estates in that Eternity that is before thee, the one everlastingly blessed, and the other everlastingly miserable and thou art hasting to one of these estates; every motion of thy soul is a motion towards Eternity; and so soon as ever thou comest to die, thou wilt either enter into the joy of the blessed, or else be a companion for damned Spirits, and reserved under chains of darkness, unto the judgement of the great day. While thou art in this world, thou art either a believer or an unbeliever, a Child of God, or a Child of the Devil; in the Kingdom of Christ, or in the Kingdom of Satan: Christ's friend, or his enemy: And when thou leavest this world, thou must either be blessed with the seed of Jacob, or cursed with the seed of Cain. Argument 2 2dly, The Scriptures tell us there are but a very few that will enter in at the straight gate. Now if the Scriptures had declared that all mankind should have been saved except ten persons thou mightest have feared thyself to have been one of those ten: But when on the other hand, the Scriptures shall so plainly declare, that the most will be damned, and but a few saved, how is it then that thou canst eat and sleep in peace, plough and sow in peace, and the salvation of thy precious soul be at such uncertainties? Argument 3 3dly, Consider how many thousands have been mistaken in this great business; who in the time of their health and prosperity, have been very confident of mercy and salvation, and of God's love to their souls: how hath such a soul said of all Gospel-priviledges, These are mine? Of the promise of pardon, This is mine? Of peace and joy▪ These are mine? Of Divine protection, This is mine? And yet when such have come to die, have found nothing theirs but their sin, and God's wrath. Yea, how at the last they shall come knocking at Heaven's Gate, and demand entrance, saying, Lord, Lord, open to us, but shall find the gate everlastingly shut upon them, Matt. 7▪ 22, 23. & 25. 11, 12. For Christ sake (therefore) take heed of a groundless confidence of God's love, and thine own salvation. Arg. 4 4thly, If thou diest under such a mistake, thou art eternally lost. If sin be thy burden now, the Scriptures tells thee where thou mayst have ease, upon whom thou mayst cast this burden; but if thou shalt not feel the burden of sin till thou droppest into H●ll, (for there thou wilt be sure to feel it▪ with a witness) than it will be too late; there will then be no remedy, Quest, How may I do that I may know the state and condition of my soul, as to this great matter? Ans. In the handling of the first Doctrine we made a fivefold How to come to know the true state of our souls. discovery of the broad way to Hell, and have shown, that ignorance, profaneness, disobedience, will-worship, and hypocrisy, are all paths that do lead into the Chambers of death. I would therefore in the first place propose, that thou wouldst consider of this discovery by way of trial, as thus: 1. Examine whether thou art not yet in a state of ignorance. This is a soul-damning path. If our Gospel be hid (saith the Apostle, 2 Cor. 4. 3) it's hid to them that are lost. What knowledge hast thou of thy wretched estate by nature? Of the free and absolute Covenant of Grace sealed in the blood of Christ? etc. I must here be plain. I am greatly afraid that many of you are so far from knowing these things experimentally, in the mystery of them, that you are strangers to the notion, and history of them. Now though we may know the History, and be strangers to the Mystery; yet it's impossible we should know these things in the mystery, and by experience, and not know them notionally. The mystery is wrapped up in the History. The precious word of the Gospel is the field in which this Pearl is hid, the swaddling in which the Babe is wrapped: So that there can be no receiving of, or believing in the Lord Christ without some knowledge of him as declared and discovered in the Scriptures. 2dly, Thou speakest of God's love and mercy; examine, it may be thou art to be found in the path of a debauched life; it may be thou mayst be found to be a drunkard, a swearer, a sabbath-breaker, a contemner of God and his people, a scoffer at the ways of holiness, etc. to live in the practice of such things as these; and not only so, but to take pleasure in them that do them, Rom. 1. ult. Now consider, how canst thou call thyself a Christian, and live after this rate? What, a Christian and a Drunkard! a Christian and a Swearer! a Christian and a scoffer at godliness! I'll tell thee plainly, there are better Christians in Hell a thousandfold than thou art, if thou beest such an one. 3dly, If thou art not a debauched person, then examine whether thou hast any thing more than Civility and Morality; Thou dost pride thyself in thy civility, but O man or woman, where is thy faith, thy repentance, thy holiness? For to Hell thou must go with all thy sweet dispositions, and moral virtues, if these things be wanting. Thou mayst be a moral man, and yet no Christian; a civil, well-bred person, and yet in thy heart an enemy to Christ and the power of godliness. When Christ was on earth, he had not among the sons of men a more malignant enemy than the civil honest Pharisees. And to this very day God's people do by experience find & feel the moral civil man to be the most desperate, indefatigable, insatiable and indefeasable persecutor they meet withal. The moral, civil men are the fittest Engines in the Devil's work, and are able to do the most mischief to God's people. Let a wicked drunken, profane fellow rail and ball against those of his neighbours that do fear the Lord, or against any of God's faithful Ministers, calling them Heretics and fanatics, etc. there will hardly any take notice of such a fellow, except it be to cry out shame upon him. But now in a Countrey-parish, where a good Minister is, it may be there you'll have a sober, well-composed Gentleman, or some grave Yeoman that hath been an ancient Parishioner, and a loving, quiet neighbour, who hath composed many differences, and prevented many suits of Law among his neighbours (things very worthy of praise) And this man he designs the outing of this faithful Minister; and how doth he endeavour it? Not by railing against him to his face (though haply privately he may use as scurrilous language as others) but first he deals with the Minister himself, and tells him how sorry he is that it should be his fortune to come into such a place where the people will by no means conform to his Rules; and therefore out of that love and respect he hath for him, he thought meet to advise him to remove, and to inquire out some other place where its likely he may have more love, and more maintenance If this will do, he is pleased; but if he finds the Minister resolved still to wait upon the providence of God amongst them, than he deals with the Parishioners, and counselleth them in this wise: Neighbours, you know how that for many years we lived in love and peace together, (as became us) & good neighbourhood & fellowship was maintained amongst us, and how that we went comfortably to the House of God together, and at the appointed seasons had the Communion; and that our former Ministers and we did live in love and charity one with another; but now since this Minister came amongst us, it is nothing so; he doth seem by his preaching, to design the breaking of that former peace and union that was amongst us: For, 1. He doth in his preaching press us to look after the truth of our conversion and regeneration, and after true saving faith; as if we were not converted, and had not true faith in God: And further, he usually hath in his application a word for Saints, and a word for Sinners, as if there were two parties amongst; whereas (neighbours) I hope, though we be great sinners, yet we have all a strong faith in Christ, and do love God (as God forbidden we should do otherwise) and rhat we are all true Christians, let him say what he will. But 2dly, we do already experience the sad effects of his Ministry amongst us in that some of our neighbours begin to cry out of the greatness of their sin, and to question the salvation of their souls, etc. And besides, in our Families there we are distracted, some of our Servants and Children they can mind nothing but reading, and praying, and talking of the word they hear, etc. So that the word is made good amongst us; for here's the Father against the Son, and the Servant against his Master, and the Husband against his Wife, and so on, Matt. 10. 34, 35, 36. And further, he doth refuse to give us the Communion except we will give an account of our hope of salvation, and amend our lives. Now these things (neighbours) they are a trouble to me, and I suppose may be the like to many of you, to think that we who have been all along accounted good Neighbours, & good Churchmen, should now in our elder years come to be catechised, and have our saith in God questioned. My advice therefore is (that this Gangreen may spread no further) that you would join as one man with me for the putting this Minister out, and getting an honest man that will have charity for us all, and perform Church-duties, as others have done heretofore; and (as I am a Christian) I shall be sure to improve my Interest for the effecting it. But hear one word before I forget it; keep this Conference private, don'● let the Minister know that we had this meeting, or that I have thus advised you; for I am resolved (that I may the better accomplish the thing intended) to carry it as fair to the Minister as I may; but do you be sure to be true to the promise, and as I am a sinner to God) I'll be true to mine. I say, that such a man as this is, by such means as these, shall be able to do more towards the extinguishing of a glorious light, the removing of a faithful Minister, the ruin of his family than a hundred profane, drunken, idle fellows could have done; and indeed the profane can do little, except headed, abetted, and encouraged by some such persons as these. Take heed therefore, left under the garb of Civility, thou retainest Enmity to Christ, and his People and Ways. But then 4thly, Dost thou boast not only of thy Civility, but also of this, That thou art a Worshipper of God; then examine whether thou art not a Will-worshipper; is not thy fear of God taught by the precepts of men? Art thou not carried on in thy Worship more by the will of man, then by the will of God? Art thou not more willing to take Humane, then Divine Conduct in matters of Worship? The Word of God is the perfect Rule of Worship: Now what higher argument hast thou for the greatest part of thy Worship, than the Command and Example of man? Thou art resolved to be of the Religion of thy Country, be it what it will; and so it may well be judged, that if thou hadst been born in India, or among the Turks, thou wouldst have been of thy countries' Religion, right or wrong. Undoubtedly one Act of Parliament (supposing all the Inhabitants Note. of this Land were Papists) against the Papists, should make more Protestants (in profession) than a thousand Sermons would do. Consider, in matters of Worship art thou more zealous for thine own prayer, then for the ways of Christ? More zealous for thee keeping of a holiday, then for the keeping of the Lord's Day? More zealous of praying in thy Pew, then in thy Closet? More zealous for prayers over the dead, then for good, sound, and powerful preaching? Nay, have not some of you been more troubled about the thoughts of your Burial, than you have about eternal provision for your precious souls? Thus the proud Pharisees were more zealous for the traditions of the Elders, than they were for the Commands of God. They had an ancient Tradition among them for the Washing of hands before meat. And the Disciples of Christ (notwithstanding this was a very innocent Ceremony, yet) observing what weight the Jews laid upon it, and how they did impose it, denied conformity, and were defended by Christ in it. But oh! how greatly were the Jews offended at their nonconformity? They themselves could suffer the Law of God to be broken, had no zeal for God or his Commands, but for their own Traditions & Commands they had great zeal, these must not be omitted by any means. And this is the very spirit of the man of Sin, and of all those that do adhere unto him; for in the Romish Church you shall have them make more conscience of a nod or a cringe, or a cross, etc. then of swearing, or whoring, or Sabbath-breaking, or any such notorious wickedness; nay, it's more easy to obtain pardon for any of these, then for nonconformity to any of their Ecclesiastical Laws. Search therefore whether thy Worship be not Will-Worship, whether thou art not superstitious in thy Worshipping, doing what thou dost either without a command, or else without respect to the command of God, as thy chief and only Rule in the matters of his Worship. Objection. Object. I am not able to discern between true and false Worship, and therefore I must trust to the judgements of such as I judge wiser than myself. Answ. 1. The wisest of men are subject to error, and amongst Not to rely barely upon the judgements of men in matters Religion. the best and ablest there are great differences in matters of Worship. What sort of men then canst thou trust? Unto what party then wilt thou cleave? Why, I'll cleave (it may be thou mayest answer) to that party that hath most power to impose their judgements upon me. I confess that's a good shift to keep thee from sufferings; but if thou hast no better, thou wilt hardly keep thyself out of hell. 2. At the great day of Christ, thou mayst then answer for thyself. There is none of those upon whose sleeves thou dost now pin thy faith, will then appear to plead for thee; it's well if they can plead their own cause. When God shall say, Who required those things at thy hand? it will not be enough for thee to answer, I had such a man's command, and such a man's judgement for it; for God will say, Did I ever require it? Thou shouldst have made me, and not thy fellow-Creature the Lord of thy conscience. 3. It's a duty incumbent upon every of you to search the Scriptures, Joh. 5. 39 Col. 3. 16. And it's the great work of a Minister of the Gospel to endeavour so to enlighten his people, that in the performance of all religious duties they may walk by Scripture light, doing all in judgement. To be able, as the Apostle saith (1 Cor. 14. 15) to pray and sing with the spirit, and with understanding also. 4. Without knowledge & understanding in the will of God, thy heart cannot be good, neither canst thou be sincere in thy Worship; mind that Scripture, Phil. 1. 9, 10, 11. neither canst thou perform any duty that shall be well pleasing in the sight of God. See for that Col. 1. 9, 10. Finally, Art thou got a step above all the former? Dost thou not only plead for a Worship, but a pure Worship, a Worship according to Scripture, a Virgin-Worship? Why then examine, Art thou not in the way of Hypocrisy? Is thy heart right with God? Is Christ thy all and in all? For know, that by so much the more glorious thy profession is, and the greater thy light is, by so much the greater will thy condemnation be, if thy heart shall not be found to be right with God. And thus much for the first direction about Self-examination. Again secondly, In the handling of the second Doctrine, we have opened those terms whereby Christ offereth himself unto the sons and daughters of Adam, now examine thyself, whether thou hast to this day cordially and hearty received Christ upon those terms? Received Christ, so as to deny and abhor thyself, so as to take up the Cross, and so as to follow him, in his Commands, Examples, and Providences. 3. And chief, if thou wouldst go thorough with this work, beg of God that he would pour forth of his spirit up●● thee; it being the great Office of this Spirit to discover ●nto the Seed of Jacob their own vileness, and Christ's excellency; their own sinfulness, and Christ's righteousness; their own wants, and Christ's fullness; their own guilt, and Christ's satisfaction: The misery of their estate, as the children of the first Adam; and the happiness of their estate▪ by virtue of union with the Lord Christ the second Adam, Joh. 16. 8, 9, 10, 11. 1 Cor. 2 9 to the end, Eph. 1. 16, 17, 18, 19, 20. Be faithful in the making use of these directions, and by the blessing of the Lord upon thee, thou mayest come to know the state of thy soul, whether thou art in the broad way to destruction, or in the narrow straight path to life and glory. The fourth and last Use is of Exhortation, and that first A Use of Exhortation. to those who upon examination shall be found in the broad way that leadeth to ruin, shall be found walking in the path of Ignorance, Profaneness, Disobedience, Will-Worship, or Hypocrisy; them I exhort (being in some measure sensible of the terrors of the Almighty) with David to consider their ways, and turn to the Lord, Psal. 119. 59 I thought on my ways, and turned my feet unto thy testimonies. Consider O Soul, what it is to be in this broad way; if thou knowest not, give me leave a little to acquaint thee: To be in this broad way (as all unregenerate persons are) is to be without God in the world, without interest in him, or communion with him; to be a stranger to the covenants of promise, to be without any true hope of Salvation: If thou knowest not, I'll tell thee; It's to be a filthy, loathsome, noisome creature, more abominable to God than a Toad; to be an enemy of God, a child of the Devil, in the kingdom and under the power of Darkness: If thou knowest not, I'll tell thee; It's to be a child of wrath, and an heir of hell. This (and a thousand-fold more than I can express) is thy condition at present; and as for thy future estate▪ (if thou diest unchanged) let it suffice that I tell thee thou shalt be damned, and punished by an Almighty hand. All Gods works are like himself; if he loves a poor creature, he loves him like a God; if he hates a poor sinner, it's the hatred of a God; if he saves a soul, he saves him like a God; and so if he damns thy soul, and torments thee in hell, it will be the damnation and torment of a God. Hear this Sinners, and hasten out of this Sodom, before God reins down fire and brimstone upon you. Arise, depart, for this is not your rest, it's polluted, and take Christ's counsel, Strive to enter in at this straight gate, to walk in this narrow path whatever it cost thee; and that this may stick, mind these two arguments: 1. There's no life but in this narrow way; all that ever went to heaven went through this straight gate; there's no salvation without Christ, and no Christ without believing, and no believing without holiness. 2. Ere long, Striving time will be over; Life and Death are now offered to your choice; you are now told, If that ye live after the flesh, ye shall die; but if ye through the spirit mortify Rom. 8. 13. the deeds of the flesh, ye shall live. You have as yet a may be for salvation, which if you neglect, you will most certainly be damned. This is the day of Christ's patience, the golden Sceptre is yet held forth, Mercy is yet upon the bare knee to poor sinners, but when once the Master of Luke 13. 25. the house be risen up and hath shut to the door, then striving will be in vain. It will then be in vain to say ye were baptised in his Name, and that you have eat and drank at his Table; Christ will then say, Depart ye workers of iniquity, I know you not: What! you baptised in my Name, you eat and drink in my presence? What! and blaspheme my Name, and contemn my people, and profane my Sabbaths, and swear, and be drunk, etc. Away saith Christ, depart, I know not whence you are: since you would not in the day of my Patience give me entertainment into your heart, neither will I now entertain you in my glory. Then will be fulfilled that, Revel. 22. 11. He that is unjust let him be unjust still, and he that is filthy let him be filthy still, etc. After this time preaching will cease, and the strive of the blessed Spirit will cease, and all hopes of salvation will cease for ever. Oh! therefore strike while the Iron is hot, while Grace is proffered accept i●, while the Spirit strives with thee yield unto him; suffer thyself to be overcome by the Spirit in a way of Mercy, or else God will overcome thee in a way of Wrath and Indignation. The concernment of the soul is made a by-business with the most in the world, and is taken care for in the last place. Most do by their souls, as it hath been formerly said of the Courtiers, that they do all things late; rise late, and dine late, and go to bed late, and (that which is worst of all) they usually repent late. It was my observation in the Country, that it was rare to have prayers desired for the Sick, or any counsel desired from the Minister to the Sick, till all hopes of life was even gone: So that (generally) if public prayers were desired, or the Minister sent for, you might conclude nothing but death was expected. Take heed of thus deferring repentance; for consider, that though true repentance be never too late, yet late repentance is seldom true▪ Christ saved one at the last hour (as the Thief upon the Cross) that none might despair, and it was but one that so none might presume. 3. Consider that the day of Grace may be over with Note. thee before thy life is ended. God doth often in judgement give men up to hardness of heart, and blindeness of mind, that in seeing they might see and not perceive, and in hearing they might hear and not understand, etc. After that persons have withstood a powerful Ministry, it may be ten, twenty, thirty, or forty years, and in this time the Spirit hath striven with them, and persuaded them (times without number) to close with Christ, and forsake sin, and could never prevail upon them, than doth God judicially give them up to their own hearts lusts, commands his Spirit to strive no more with them, and giveth a Commission to the Devil to take them for his own, and to seal them up unto the day of wrath. Consider a little what a dreadful Judgement this is; for first it is a spiritual Judgement. Now the spirituality of this Judgement consists in these three particulars: 1. In that it is upon the spiritual part of man, it is to have the heart fattened, the mind blinded, the conscience seared, etc. Isai. 6. 9, 10. Math. 13. 14 15. Mark 4. 12. John 12. 40. Acts 18. 26, 27. Rom. 11. 8. 1 Tim. ●. 2. 2. In that it is executed by a Spirit, designed and commissioned for that work, 2 Cor. 4. 3, 4. It is the great work of Satan to harden and blind the hearts of such as do slight and oppose Christ. 3dly, In that it is with respect to spiritual blessings, lest they should see, and understand, and believe; and lest the light of the glorious Gospel should shine upon them, and they should be converted, and healed. This judgement it is to this end, that those who before would not see, now may not see; that those who before opposed and shut out the light, may now for ever be rendered uncapable of understanding Gospel-Mysteries; that the light of the glorious Gospel may never break in upon their hearts. So that a soul under this judgement is not capable of receiving any benefit by the means of Grace, be it never so powerful and glorious: And therefore Christ saith not (Luke 19 42.) but now they are taken from thine eyes, (for at this time they had Christ's Ministry among them, and afterwards the Ministry of the Apostles) but saith Christ, Now they are hid from thine eyes: So that persons judicially hardened, are under the power of such darkness, that though the Gospel be preached to them, yet it's hid from them, and becomes not the savour of life to life, but the savour of death to death. 2dly, This Judgement is irrevocable. The soul is lost for ever; it's impossible to renew him unto Repentance; there remains now no more sacrifice for sin, Heb. 6. 6. & 10. 26, 27. 3dly, To complete the dread of this Judgement, consider that the soul is here struck insensibly; mortally wounded, and knows it not. This we may see in Esau, who though he was much tormented that his brother Jacob should circumvent him, yet could find no place for repentance, no place wherein to change his mind, Heb. 12. 17. The man had the plague at his heart, was given up to a reprobate sense; but this he knows not, he bewails not: We feel the smart of outward Judgements, and they often do us good; but this giveth a deadly wound, and is not felt: This stroke makes persons that before would melt under a Sermon, and be moved by counsel and reproof, to be Sermon and Counsel-proof, make them able to defend themselves against all Assaults that shall be made against them. If this be so, than it concerns you to make out after Christ while there are any movings and stir upon your spirit, left you be given up to this dreadful Judgement. There are three bad Companions upon a dying bed; 1. Good counsel refused. 2. Vows and Promises not performed. And, 3. Strong Conviction rejected, and not obeyed. Thus much by way of Argument: Object. It's possible some may here object▪ That it's in vain for them to seek, since Christ saith, (Luke 13. 24.) That many of those that seek, shall not be able to enter in. Ans. The great reason why the most will fall short, is because they can't submit to the terms , they can't with that Merchant (Matt. 13. 46.) part with all for the purchase of the Pearl. Quest. What then may I do to bring my heart to submit to those terms? Ans. 1. Study the worth and excellency of thy precious and immortal Spirit. It would be but a bad bargain, though thou shouldst gain the whole world, if thou shouldst lose thy soul, Job▪ 27, 8. Mark 8. 36, 37. This well studied, would soon make thee willing to deny all, to forsake all, so thou mightst save thy soul 2dly, Consider, that the design of the Devil and sin, is to undo thee for ever; for Lust when it is conceived, bringeth forth sin; and sin when it is perfected, will most certainly bring forth death, Jam. 1. 15. 3dly, And chief, Study the worth and excellency of Christ; What ever thou deniest for Christ, thou wilt find it abundantly made up in him; If Riches, durable Riches are with him, Prov. 8. 18. If Honour, All that believe in him are made Sons and Heirs, and that of a Kingdom, Joh. 1. 12 Rom. 8. 15, 16, 17. Gal. 3. 26. Joh. 17. 22. If Pleasures, At his right hand are pleasures for evermore, Psal. 16. ult. If the rags of thine own righteousness, he will become the Lord thy Righteousness; Jer. 23. 6. If thine own wisdom, In him are hid the treasures of Wisdom and Knowledge, Col. 2. 3. Hadst thou but a sight of Christ's glory, a taste of his goodness, thou wouldst be willing to part with all other things, so thou mightest but enjoy him. My last word is to such as have engaged in Heaven's way, in the straight path; My Exhortation to you is, that you would hold on your way, and persevere unto the end. Though your troubles should be great, and your Friends few, yet know that you are in a blessed path, and that your end will be peace. Let not therefore vain Worldlings baffle you out of your Religion; let neither the frowns for smiles of men cause you to decline the ways of God, and walk in any accursed path. I'll propose two Scriptures for your consideration, and so conclude; one is Heb. 10. 38. Now the Just shall live by faith (and he'll make a good living on it) but if any man draw back, my soul shall have no pleasure in him. The other is Mark 8. 38. compared with Mat. 10 32, 33. and Luke 12. 8, 9 where our Lord saith, That whosoever shall confess him before men, him will he confess before his Father and his holy Angels; but whosoever shall deny him (be the Generation wherein he liveth, never so adulterous and wicked, never so full of malignity and cruelty) him will he deny when he shall come in his own glory, and in the glory of his Father, and in the glory of his holy Angels. The good Lord cause the rain of his blessing to fall upon these Lines, Amen, and Amen. FINIS.