THREE SERMONS PREACHED AT SHERBORNE IN DORSETSHIRE.  
By WILLIAM LYFORD B. D. Being his last SERMONS.  
Upon these words;  2 Cor. 2.15, 16. 
For, we are unto God a sweet savour, etc.  
ACADEMIA OXONIESIS   seal 
OXFORD. Printed by H. HALL. Printer to the University, for EDWARD FORREST. 1654.   
2. COR. 2.15, 16. 
For we are unto God a sweet savour, etc.  
TWo parts of Chap. 1. Showing the causes of his Indulgence towards that excommunicate person, giving order for his reception into Fellowship upon his repentance testified. 2. The success of his Ministry, v. 14. Now thanks be to God, etc. The praise and glory of the success of our Ministry is to be ascribed to God alone; he causeth us to triumph: q. d. notwithstanding all the oppositions, we meet with all, yet God giveth us the conquest; wherever we preach the Gospel all Countries are brought into subjection to the obedience of the faith; he manifesteth the savour q. d. the doctrine of the Gospel is a sweet perfume blown about with the Breath of the Apostles preaching into all parts of the world, and doth sweeten and season them with saving knowledge. q. d. God never placeth the faithful ministry of the Gospel in any place, but he useth to make it savoury and fruitful unto some, in every place some were seasoned with it. Ob. If so, why then do so many in every place reject the Gospel as an odious thing? You stink in the nostrils of some, and are counted as the filth of the world: Sol: True, unto some men we are so, but yet, unto God, in his esteem and account of us, we are a sweet savour of Christ; the knowledge of Jesus Christ spread abroad by us is pleasing to God, though not salvifical to all, q. d. we are a sweet savour of Christ, we are pleasing, grateful, and delightful to God, because, by us is sent abroad the sweet savour of Christ, the knowledge of his sweet mercy and grace to the corrupt world, to save filthy sinners, that lay rotting and stinking in their sins. v. 16. This sweet doctrine is indifferently preached to all, but it worketh in a very different manner; for as much as being received by believers, it produceth in them life and salvation, but being rejected by unbelievers, it sealeth up their condemnation, it is a kill word to them. We preach Christ a Saviour; for to know him, it is eternal life, but to them that disobey him, a Judge. To some Christ preached is the power of God, and the wisdom of God. To others he is foolishnesse, his Gospel is unsavoury, a dead thing. To the one sort he is a savour of life (i) a vital savour, of spiritual life to life eternal, of spiritual death unto death eternal to the other. In the words. 3. 1. the nature of the Gospel, a sweet savour. 2. The esteem that God hath of his Ministry, they are unto him a sweet savour for their works sake. 3. The power of the Gospel, it is unto life or unto death; the one is effectus per se, that which comes from it in its own nature; the other per accidens that which follows upon the neglect & contempt of 4. The difficulty of this calling, who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficient? he removes from himself the suspicion of arrogancy; for, neither he nor they are sufficient Four doctrines. First, a sound Ministry is a savoury Ministry, it sends forth a sweet savour of Christ to perfume the world: or The Gospel Purely preached brings with it a sweet smell & savour to the souls of God's elect. Second doctrine. The faithful Ministers of Christ are well pleasing, as a sweet smelling savour unto God both in them that be saved & in them that perish. God esteems so of them, however the success be. Third doctrine. The same Ministry and the same doctrine preached indifferently to all, hath not the same effects in all. It is to some a doctrine of life and salvation, it hath â spiritual savour and relish, but to others it is a deadly savour, it does them no good. Fourth doctrine. Men are to be reckoned in a state of life or death, of perishing or being saved, according as they do, or do not receive the savour, and relish the doctrine of our ministry of the Gospel; (for, so the persons are here distributed) I made choice of this Text because from hence ariseth the fountain of your everlasting weal or woe, from people's respect or disrespect to this ordinance. I think you are glad to see me now. But your aims upon me should be spiritual, for spiritual good. What the issue will be God knows; if he hath more work for me, he will restore me to his house, and make you more diligent hearers, that so both may rejoice together: First doctrine, A sound Ministry sends forth a sweet savour. The Breath of the Gospel is a sweet odour or smell; and God's faithful Ministers are they that carry it, & blow it abroad to perfume & season the souls of sinners, that lie stinking in their sins and in a state of condemnation Ministers are (in regard of their necessity and utility, or benefit to the world) compared to light, to shine to them that fit in darkness; to salt, to season and preserve from putrifying; and in this place to a sweet perfume, to make the men of earth to savour of Christ, of Religion, of Heaven. And that for two Reasons. First Reason. Because they open the mystery and riches of God's grace in Christ to lost and undone mankind: Marry Magdalen brought a Box of ointment of spikenard, very precious; And she broke the Box, and poured it on Christ's head, and the house was filled, Mark 14.3. Joh 12.3. Christ himself is like that Box; the Ministers open it, the Treasures of wisdom and mercy, that be in Christ, and pour it on your heads; & the whole house where they preach is filled with the odour thereof; you carry the sent of it upon you all the week after, yea as long as you live. Thus Cant. 1.3. Christ is compared to rich ointments: (because of the savour of thy good ointments.) Christ was filled with all Graces, anointed with the holy Ghost and Power, & the savour of these ointments is smelled, when the Gospel preached is perceived by sense, or judgement, (for, by smell or savours is meant knowledge by sense and feeling). It follows. Thy name is as ointment poured forth; Christ's name is by interpretation, Anointed. By his name is meant the doctrine of his grace, the law of faith, and the preaching of that grace is called the Bearing of Christ's name before the Gentiles. Acts 9.15. That's the pouring forth of that ointment, Therefore do the Virgins love thee, (that is) They that be chosen of God and faithful, who serve God with chaste and pure minds, and are not tainted with the common pollutions of the world. These love Christ, they follow him, they are taken with the odour of his precious ointments, which they perceive sensible to revive and refresh their souls. The second reason is: Because the breath of their doctrine doth blow upon dead souls, and doth breath into them the spirit of life. In Ezek. 37.9. the Prophet was willed to prophesy unto the wind, & say, come O wind, and blow upon these slain, that they may live: so, I prophesied, and the breath came into them, and they lived. The savour of Christ's doctrine is like this breath, Cant. 4.16. Awake o North wind, and blow upon my garden, that the spice thereof may flow out: By this blowing is signified the ministration of his word and spirit bestowed on his people for their spiritual reviving and refreshing. As on the contrary; The restraint of God's graces by wholesome doctrine, is signified by four Angels holding the four winds of the earth, that the wind should not blow on the earth nor on the sea, Rev. 7.1. The savour of the knowledge of Christ is a breath of life; it is that by which corruption is purged away, which when it enters into the soul, it doth become a savour of life unto life; God maketh our words savoury and fruitful to the Elect: Again, in this Metaphor of sweet savour, is an allusion to the ointment, and the sweet incense, which the Priests offered with their sacrifices. So by the Gospel we season the souls of men, and bring them as a sweet sacrifice unto God. See Rom. 15.15.16. He speaks of his ministration. That I should be the Minister of Jesus Christ to the Gentiles, etc. and the effect of it was, By it he had prepared a sacrifice for God, the offering up of the Gentiles. They were unto God an offering of a sweet savour, acceptable to God, being sanctified by the holy Ghost. A Sacrifice of the Gospel must not be a dead thing, it must not be an unclean or corrupt thing. But being breathed upon with this sweet savour of Christ, We offer ourselves to God a living sacrifice, holy and acceptable by Jesus Christ, Rom: 12.1. By preaching of faith we receive the spirit, Gal. 3.2. The third Reason. It sends forth a sweet savour of Christ to them that are already planted in Christ's garden, to comfort and refresh their spirits. When our spirits be spent and weak, sweet things burnt do refresh them. So Cant. 4.16. Blow upon my garden, that the spices thereof may flow out. The ministration of the Gospel causeth the sweet-smelling fruits of repentance, faith, love, prayer, thanksgiving to flow out, that these fruits do ripen, all graces are strengthened and increased. Thus under God we are a sweet savour of Christ, (that is) we cause the sweet savour to be sent abroad, because we open Christ's riches to the world, because by it, the dead souls are seasoned, and they that live are comforted and refreshed.  
First Use. Are we a sweet savour of Christ? Then see what a filthy thing sin is, and what noisome offensive creatures men are, that have not been perfumed with this heavenly knowledge. Second Use. Therefore never think thou hast been a good hearer, or hast profited by the Gospel, till thy whole soul be filled and seasoned with the savour of Jesus Christ; where the Gospel is purely preached & received, ibi reperitur vis odoris Christi, there the efficacy of Christ's savour is found: your rich perfumes of Leather or Cloth, they are lasting; the things perfumed will carry the sent for a long time, yea it will never quite out: so if you be perfumed with the knowledge of Christ, It will make your affections, your delights, your comforts, your praises, your dispraises, they will all savour of Christ; so will your tongue, so will your deal, so will your outward man. They must all savour of Christ, else do not think 'tis all well, else 'tis but like the perfuming of a dead carcase, I observe you cast your Rosemary branches into the graves of your friends, the smell refresheth you, but not the dead, because he is dead. And it is a sign, your souls are dead under a savoury ministry, when they still relish and savour of the earth, of rottenness, of folly & vanity: How few among us can say, the ministry hath been the savour of Christ to me? Consider your own thoughts & ways, your wit, and discourses, what do they savour of? Of Christ? Of heavenly things? Nay rather of a Playbooke, of an Alehouse, of Atheism, of Epicurism, of Worldly delights. Come to the Statesmen and Politicians of this world, and what do their counsel's savour of. Of Christ? is the smell of Christ upon them? Nay rather of Machiavelli, of Turkism, Come to the Gallants of our time, if Christ should take them by their powdered hair, by their naked backs, by their painted and pictured faces. What do they smell off? Of Christ? Of Grace? of Modesty? Nay rather of Pride, wantonness, discontent at God's workmanship, that has made them thus, not fair enough, not white enough? Consider the ways of Christians, their delights, their labours, their oppressions, their covenant breaking. How little relish of Christ is to be found? Men may justly think, that such have not lived under a Ministry, that savours of Christ. Surely all is not well with such; Thou art not as yet one planted in the Garden of spices; the ointment of Christ, which is the graces of the holy Ghost, have not yet descended upon thee; Christ speaks thus to his Church; Cant 4.10. How much better is thy love then wine, and the smell of thy garments, than all spices. In Cant. 1.23. The Church admireth Christ's graces, and preferreth Christ's love before wine; here Christ doth the like of her love towards him: here Christ shows how much he is taken with the graces of his Church. Chap. 1. The Church extolleth the savour of Christ's ointments; here Christ doth hers. Which did send forth a sweet savour, like sweet-smelling spices. A Christian is one anointed with Christ's ointment, and we must carry the sent thereof upon all our actions: See Za. 14.20.21. It tells you how holiness should abound in times of the Gospel, In that day there shall be upon the Bells of the horses, Holiness to the Lord, and the pots in the Lord's house shall be like the bowls before the Altar: upon the plate, of gold, which the High Priest did wear on his forehead was engraven Holiness to the Lord, Now that title must be upon all things belonging to a Christian, (for we are made Priests unto our God) as upon the Bridles of of our Horses (that is) upon the instruments of war, of our labour, and of our Recreations. Holiness must be upon our garments, upon our pots, (that is) upon the Instruments of our eating and drinking. Upon the Attire of many, may be written not Holiness to the Lord, but Pride, Lightness, Vanity, prodigality; upon their horses & furniture, Rapine, Plunder, and violence; upon the Brims of their dishes, Extortion, and oppression; upon their Cups excesses, etc. Whereas every thing belonging to a Christian should savour of Christianity. All the things and utensils and appurtenances of the Temple were counted and called holy in their kind, and in several degrees Jerusalem was an holy city, and every pot in Jerusalem shall be holy to the Lord. The house of the Lord was more than the city, and the pots thereof more holy. The Altar was more holy than the other parts of the, temple. Now the Holiness under the Gospel should thus rise, the pots in Jerusalem holy to the Lord: like the pots in the Lord's house: and the pots in the Lord's house like the Bowls before the Altar. The meaning seems to be this; that the meanest things of common and ordinary use, whether in war or peace, should now become holy & be holily used, in the whole carriage & conversation of a Christian: whatsoever Christians go about to do should be as an acceptable sacrifice to the Lord. 1 Pe. 2 5.  
The third use, how to Judge of a sound Ministry of Christ; does it savour of Christ? of his doctrine? spirit? Counsels? of his righteousness? Graces? of salvation? does it tend to season bad hearts? sweeten corrupt tongues and lives? To make you relish of Christ? 'tis one thing to savour of poets, of learning, of morality, another to savour of Christ, of regeneration. Christ's perfume must be opened, that our faith may stand in his wisdom, and in the power of God. It is a sad thing to sit under a dead, sapless, unsavoury Ministry: But a savoury Ministry is a choice mercy, a precious blessing, and so to be reckoned of. One that savours of Christ himself, and can spread that savour unto others: when ye can smell and taste Christ in his doctrine, in his words, in his life, this is a choice mercy, because it tends to the salvation of souls, and they ought to be unto us as a precious perfume. Second doctrine. The faithful Ministers of Christ are precious, as a sweet smelling savour unto God; however the success of our Labours be, (unto God) we are a sweet savour in them that are saved, and in them that perish. Paul doth dignify in this speech this ordinance of God, the better to work in people an high esteem of it. However the world esteems of our office and persons, yet unto God we are a sweet savour. To testify this Esteem of them, God is not ashamed to call us his Ambassadors 2 Cor. 5. Labourers together with God. 1 Cor. 3.9. Chosen vessels to bear his name before the Gentiles: yea even where God is not pleased to work with our Ministry, so far as to make it effectual to the Conversion of men, yet even there our Ministry is acceptable unto God. He joyeth and taketh pleasure in it, God testifieth his esteem of them, because the injuries done to them, God takes as done to himself. As by the law of nations injuries doneto an Ambassador are taken as done to the Prince that sends him, he that receaveth a Prophet in my name, receaveth me; And he that despiseth you, despiseth me, and him that sent me. And he giveth a special charge concerning them, touch not mine anointed (next unto Kings) and do my Prophets no harm. God will revenge the injuries done to them. 2 Chron. 36.16. Rev 11.5. He that hurteth my witnesses shall in like manner be killed. It is the last sin that goeth before a general judgement. But they mocked the messengers of God, till there was no remedy. It's a forerunner of judgements upon an unthankful people. First use is to support us against all discouragements, the greatest of which is want of success: what? though the world hate us, it hated Christ first: Paul first was made the offscouring of the world, even by his own children, whom he had converted to the faith, 1 Cor. 4.14.15. he might expect better esteem from such, yet he was hated by them. What? though many perish, and be the worse for our preaching, yet our labour is acceptable, our doctrine sound. God likes us when we preach damnation to the impenitent; It's a savoury doctrine, the breathing out of threaten is the Advancing of Christ; The breathing out of threaten is a savoury doctrine to them that believe it, it mortifies lusts, it kills nothing but sin, it saves the soul; it's unsavoury to a man settled on his lees, but savoury to believers. Second use if it be a sweet savour to God, it ought also to be to us, if ye be sons of God; O what a mercy the Gospel is? It's a sign God hath a people there. The whole course of saving mercy is comprehended in that one mercy. When Paul would sum up the advantages of the Jew above the Gentile, he doth it in this one word, (Chief) Because unto them were committed the Oracles of God, Rom. 3.2. whereas the Gentiles were strangers to the covenants of promises, and therefore without hope, and without: God in the world. How cometh it then about that they which are sweet to God, are a stink in the no. strills of the world It is a sign our senses are much distempered: when those words, how beautiful are the feet of them which preach glad tidings, shall be turned, into, how ugly are the faces of them that bring this sweet savour? That sense also is much distempered. A deceitful heart hath caused them to err. Let me speak unto England: as Paul spoke of the Jews, your (Chief) your interest, your Crown, your glory, lies in this, that thou enjoyest the breath of life. What advantage hath England above other Nations? Much every way: You that are Merchants and Travellers know it full well; we have enjoyed long peace, above fourscore years (that was the longest rest that Israel's land ever enjoyed, (Judges 3.30.) Under Kings and Queens, which clothed us with scarlet, made silver as stones, and gold as the Sycomores, that filled our houses with good things. The Riches of other nations were brought into us, yea their delights (as Solomon's Apes & Peacocks), that which other nations enjoyed single, we enjoyed them altogether. Our honour and renown was spread, no fear to him that went out, or to him that came in, every one sat under his own vine, etc. These advantages hadst thou o England above other people. Yet thy (Chief) lay in this; Thou didst enjoy the oracles of God, dispensed by a sound, boly, faithful ministry. By means whereof thy land was as the garden of spices, many thousands of thy people are gone to heaven, and many thousands yet alive have by their ministry received and tasted so much of Christ's sweet savour, for which they shall bless God to all eternity. What aileth thee o Land, that thy Ministers are become hatred in the house of thy God, their names a scorn & derision? What evil have they brought unto thee, that thou art weary of them? Nay, may not the Lord expostulate the case with thee, and say wherein have I wearied thee, o Land, testify against me, I have not wearied thee with costly sacrifice and incense? Why is that slender maintenance become a burden unto thee now at last? Is not my Gospel's worth thy Tenths? Thou owest to thy Minister even thyself also, Philem. v. 19 and dost thou begrudge them of thy temporals. O England, art thou become a land of Gadarens, that to save thy Tithes wilt send away thy Preachers? Is thy soul worth no more than the price of these perishing things, Consider what the change will be: hast thou forgot thy blessed Sabaths, and the fruitful solemnities of them, thy comfortable Communion with God in the Sacraments, in prayer and praise? Would it not be a sad time to see a famine, not of Bread, but of hearing the word of the Lord? To see the songs and solemnities of the Temple turned into howl? To see those holy and beautiful houses, where our Fathers praised God, to be burnt with fire, and all our pleasant things to be laid waste? Esa 64.11. (It was the Church's complaint there) what is it an honour to thee, that thy Ministers be of the basest of thy people? To starve them that feed thee; yea that spend themselves to feed thee? Will it not be grief of heart to see the Candlestick without a light? The Table without Bread? That there be neither Light nor Food in the house of God? God be merciful to an unthankful people.  
O our God, however it shall please thee to afflict us, do not take thy Gospel from us. Though thou dost feed us with Bread and Water of Affliction: yet let not our Pastors be hid in a corner, but let our eyes see our Teachers, and our hearts hear the secret voice of the Spirit, accompanying it, This is the good way walk in it. And according to thy good promise be with thy holy ones, to the end of the world. Let the blessing of Levi rest upon their heads, Deut. 33.8, 10, 11.  
FINIS.   
2. Cor. 2.16. 
To the one a Savour of etc.  
A Savour of death unto death, (that is) a deadly savour, an occasion of their farther hardening and impenitency. The Gospel is to them a dead unsavoury thing, they gather poison out of the word of life. To the other sort, a Savour of life, (that is) It is a quickening word, they feel some life in it: and this vital Savour is unto life eternal. It follows,  
Doctrine. 3 The same Minister, and the same doctrine preached indifferently to all, hath not the same effects in all. It worketh in a far different manner. To the one it is savoury, and fruitful unto life. To the other it is odious, irksome and unsavoury, unfruitful, and an occasion of their farther hardening, it yields death unto them. Even as the same sun doth harden the clay, and melt the wax. And as the same Star is to some a morningstar bringing light and day, to others an evening-star bringing darkness & night. So the Gospel is a comfort to some, a terror to others, bringing light and life to some, to others darkness and death.  
Proofs 1 Cor. 1.23, 24. We preach Christ crucified to the Jews a stumbling-blocke, to the Greeks foolishness. But unto them which are called both Jew and Greek, Christ the power of God and wisdom of God. The Jews seek after signs, they see Christ crucified through weakness, therefore they stumble at him. The Greeks seek after wisdom, & arguments of reason, they discourse of sin and salvation, and the life to come, according to their wit, and Philosophical Principles. 'tis foolishness to tell them of Justification by a condemned person, Again, 1. Pet. 2.7. I lay in Zion a chief cornerstone. But there be different opinions of him, and accordingly different manners of receiving him; to some he is precious; nothing so precious as Christ, nothing so honoured as Christ, nothing so dear: To the other, he is set aside as a vessel of no use, yea he is unto them a Rock of offence, they dash against him, and perish: the one believe on him, and are not confounded; to the other he is a rock of offence to their fall and ruin through their own disobedient hearts. And thus Simeon said of Christ Luk. 2.34. That Christ is set for the rising and falling of many in Israel: Some that stand in high esteem in the Church shall fall, others that be low, shall be raised & comforted: one proof more, Act. 13.48. Paul's hearers; some speak against the things which were spoken by Paul. But as many, as we●re ordained to life believed; God who hath ordained the end, eternal life; hath prepared the means, and makes the same effectual to some, which are not to others. From this his place it's clear: that when several persons here the same Sermon, see the same miracles, enjoy the same word of life, yet to so it proves a savour of life etc. 1. The one is effectus per se, the proper effect of the Gospel; the other per accidens through the frowardness of them that hear it. 2. These places show what Christ, and the word preached are (occasionally) to some men through their voluntary resisting against God and his ordinances. And not what they are (intentionally) in God's purpose and thoughts, when he first gave the Gospel. He intended them for good, though men pervert them to their hurt. 2. Again, it is a deadly savour, not as if the Gospel of its own nature breathed out death to any; for, it is the ministry of life. 2 Cor. 3.6, 7. and the Power of God to salvation; but by reason that impenitent sinners will not be healed, they set themselves against it, and so it turns to their condemnation.  
Q. What's the Reason of this different manner of working: why life to some, and death to others, why not death to all?  
A. The Answer must be divided, (for, there is not one cause of both.) Of the event pierce, which is unto life, there is one cause) of the event per accidens, which is unto death, there is another cause: The Reason of the event pierce, is God's grace, which opens the heart, and bows the will to embrace the word of life, so amongst Paul's Hearers, Act. 13.48. As many as were ordained to eternal life, Believed: ordaining to eternal life went before their believing. So when the seventy returned, and told our Saviour, what good success their preaching had abroad, whereas the Jews which heard Christ himself, repent not, Christ breaketh out into an admiration of God's love, I thank thee O Father of heaven and earth, because thou hast hid these things from the wise; and what do we learn from hence. ' It does not go by wit or learning; for, it was hid from the prudent and wise. Nor yet by the excellency of the Preacher; for, Christ was greater than the Disciples, yet their Ministry was of greater efficacy.  
Where then lies the difference? God was pleased to reveal those mysteries to Babes. Even so, because it seemed good in thy sight. Mat. 11.25, 26. with Luk. 10.20, 21: To know these mysteries is the Gift of God, and being a gift, it is free for him to give it to one, and not to another. Remarkable to this purpose is that Rom. 11.7. But the Election hath obtained it. The question is propounded, vers. 1. Hath God cast away his people? No, He proves it, first, in himself, I am a Jew, therefore all are not cast away. Secondly, God hath not cast away his people, whom he foreknew. What then, how stands the matter? Why, this is the conclusion, the election hath obtained it, the rest were blinded; the elect have a preeminence above the rest, the God of grace doth shine into their hearts the light of the knowledge of the glory of God in the face of Jesus Christ. But the God of the world hath blinded the minds of them that believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. 2 Cor. 4.4.6.  
Reason 2 Of the event per accidens, occasionally, it provesa savour of death to some.  
Quest. Now let us consider what those occasions are? or what those distempers are in the parties themselves, seeing the difference cannot be in the ordinance itself, which is the same to both, it must be sought elsewhere.  
Answer. 1 The Gospel therefore proves a savour of death. First, sometimes on the Minister's part, when they do not deal faithfully, when by flatteries, they say to the souls that shall die, ye shall live: This the Lord complains of Jer. 6.14. They dealt falsely, they healed the hurt of the daughter of my people slightly, saying, Peace, peace, when there was no peace. Thus it comes to pass, that the poor soul is hardened, when men preach the free grace of God and mercy, without laying before people the conditions, whereupon mercy is promised; when we promise them life, and do not press upon them the necessity of holy walking in the path of life, mercy without repentance. People must be sound in repentance, in faith, in purity of conscience, else we can promise them no peace of conscience; we must put a difference between precious and vile Jer. 15.19. We must not preach as if all alike should be saved, as if the outward ordinances and communion therein were sufficient; unless ye be circumcised in the heart, as well as in the flesh, baptised with the spirit, inwardly called, really converted, etc. Ye cannot enter into the kingdom of heaven, we must deal clearly in this point, else we delude the people. We must tell you, that 'tis not all your moralities, nor all your civilities, nor all your formalities in prayer and coming to Church, that makes a sound Christian; ye must be humbled, & brought into covenant with Christ; whatsoever is short of regeneration, is short of salvation: Thus Mat. 7.22. profession of Christ's name will not serve the turn. A distinguishing Ministry is the savoury saving Ministry, which lets you see in what state you are, whether in nature, or in Grace; Sheep, or Goats etc. A promiscuous preaching of Christ's mercy to all without any other distinguishing marks, doth cause a mis-application of the Gospel; & men, that are sons of death, think themselves Children of life. Poor souls are blinded to their destruction through Minister's fault: we must not warrant repentance to be true without faith, nor faith to be true in any, that see not their cursed state in nature, that feel not their need of faith by reason of sin and misery. Nor can we warrant faith in any Body, that is not become a new Creature; and the newborn desire to grow by the sincere milk of the word etc. The Gospel preaching mercy to the Lump is a truth, But that word must be rightly divided, and mercy applied to whom it is promised.  
On the people's part, four ways. 1. By reason of their carelessness, customariness in religion, not Examining, Trying, and Applying to themselves in particular the marks and truths delivered: when the faithful Ministers show the world how their sins are pardoned, and how they must get into the Covenant of Grace to have their deadly woe removed, people do not mark it, nor take pains about it, but esteem of it as a light matter, as if God were beholding to them for hearing the Gospel of Salvation. This customariness you discover by carelessness in hearing, and after hearing; some lay them to sleep, others play with their Children, others place themselves out of hearing etc. people plainly show, that they come not, as people, that are to deal in matters of salvation and damnation, If our Gospel be hid, 'tis hid to them, that are lost; the light thereof shines clear, but the fault is in yourselves, you are content to be blindfolded and holden back from so great a treasure as is composed in the Gospel. O Is it not a sad thing (and yet too true) that in many houses, not one of the family knows himself to be saved? All such saving knowledge is a mystery to them? you think you have repent, because you have sorrowed for some particular sin; and that you have faith, because you hold some doctrines of faith, (the Devils do the same.) But how to know yourselves to be the elect of God, though it be clearly laid forth by your Ministers, yet that heavenly truth is not understood, because you are not careful to try yourselves, and to prove your estate to be good. All is but a dead and unsavoury thing upon your spirits. Whereas the conscionable hearer doth find spiritual life in such distinguishing truths; he is comforted and quickened, finding his name to be written in the book of God.  
2 Secondly, it proves a deadly savour to you by reason of the discontent, pride, self-love, and contentiousness of your spirits, that will not endure to be reproved, or searched; you stumble at the word through disobedience, be angry with that which should do you most good, quarrel at the Light. Now when people be thus settled on their Lees; when they have such stumbling-blocks of iniquity in their hearts, now I say, that word which brings life to others, brings death to you, you see no good in it. As if you stir a dunghill, it stinks the worse, so if you rake in a fowl heart, the mud and filth that's in it doth arise, and corruption works the more; O what reasonings and siding with sin and Satan? o what anger and opposition against the Light? Sin taking occasion by the Commandment, says Paul, wrought in me all manner of concupiscence, Rom. 7.8. The Law did put no evil motion into his heart; but wrought, (that is) did stir it up; it was there before, it set corruption a-work. If the word do not prevail to subdue and purge out corruption; than it stirs it up and sets it a working, and so proves a savour of death to you. Whereas the same doctrines, reproofs, and searching trials to the saved ones do yield a savour of life. Good is the word of the Lord, I am vile, I am unclean, thy word is truth: Hic ure, hic seca, ut in aeternum parcas. Let thy word cut and not spare my heart, my dearest corruptions: Let it discover my ignorance, my hypocrisy, my unsoundness in repentance, my formality in duties, etc. It shall not be unto me as an enemy's sword, but as a Surgion's knife, that cuts to heal my wound, my festered soul. Although the word puts you to strong fightings, to sad fears, to doubtings and dispute within yourself, yea to loud cries through depth of sorrow, and bring you into combats with Satan; yet you will see, there is a savour of life in it; you will not let go your hold of it, till it bring forth judgement unto victory. As one in danger of drowning, will take hold of a naked sword, though it cut him, rather than sink in the water; it is better to be cut then drowned: so the saved ones will keep and hold fast the word, though with some great difficulties, rather than give over their soul into the Devil's hands, and themselves into perdition. Thus the word is a savour of life to them, though it cut, and smart, there is life in it, it is good, it's sweet, they relish spiritual counsel in it, it proves to them a true and faithful word. Thus by occasion of people's frowardness, and discontent at the word it proves odor mortis.  
3 Thirdly, By reason of prejudices and hard conceits of the Preacher, many a sound truth is lost and disrelished for the sake of him, that brings it, as Ahab said of Micaiah, Here is one Prophet of the Lord: but I hate him, etc. If the same truths were delivered by other men, O how precious would they be? But such a man I cannot endure to hear, though they cannot be charged with negligence or unsufficiency, in their Ministry, nor with scandal and disorder in their lives. But some by-respects turns away our hearts from them, and from their Doctrine for their sakes; As some are young, and have no judgement, some are old, and they wax childish again: some are rich, and they are covetous, some are poor, and therefore Contemptible, and we will not be taught by such: some tell the people's faults in the Pulpit, and meddle with that they have nothing to do withal, and we do not like that; for, they are malicious, and at enmity with us: some are not of our side, etc. And though none of these things be faults, yet people stumble at them. It therefore much avails, with what affections we come to hear. The ignorant and scandalous, the superstitious and factious, are just offences, unfit to be Teachers. But do not lay a stumbling-block in thine own way, because the person is not in every respect such a one as thou desirest. If thou wert on the Scaffold to be beheaded, thou wouldst welcome a pardon, though brought by the hand of a person, not so well thought of: so etc.  
4 Fourthly, a savour of death, because people do not hear the words, as the word of God, but of man. People do not come to it, nor look upon it as an ordinance of divine authority, but an exercise of humane wit and charity, and accordingly they do not receive it with reverence and faith; but with the head, with applause or dispraise, according as the matter is carried. See 1. Thess. 2.13. Ye received it not as the word of men, but as it is in truth the word of God; that's the right way of receiving heavenly truths, not because we say it, but because it is God's word; and that's the true way to profit by what we hear; for, than it worketh effectually in them that believe. An ordinary retainer to a King's Court may tell what the Ambassador's message is, but that's of no respect, unless the Ambassador do deliver it, as from his Master that sent him: So, etc.  
I have seen it printed, and heard it spoken by way of complaint, that the ordinances now adays have lost their converting power. And well it may be so, when as gifted men are heard with equal respect to God's Ministers. Gifted men are like but a retainer to the Court, they cannot preach in the name of the Lord; they cannot lay obedience upon men's conscience; and why? Because the Lord hath not sent them: the Lord speaks not by them, they speak of themselves. And since they are cried up, and God's messengers decried, the conscience of the hearer is at liberty, to obey, or not obey the word. And doubtless much is to be laid to their charge for the general contempt of the Gospel preached: it's made a matter of indifferency whom we hear etc. Beware of that error. See Mat. 7.29. For, he taught them, as one having authority. So must we preach, and so must you hear.  
Use 2 Sign. 1 For Conviction, Because some gather poison from the sweetest flowers, & from the most wholesome truths, from the Doctrine itself; such is the blindness of some, and the perverseness of other men's wits & reasonings. As for Example, the Comfortable Doctrine of Predestination yields a deadly savour to some; for, thus they argue; If God have appointed, who shall be saved, and that none shall be saved but the elect, than (say some) To what end should the Gospel be preached to reprobates? In vain is all prayer, preaching, and holy Endeavours? If we be not elected, All our striving is in vain; if we be elected, we shall be saved, though we do take such pains about salvation etc. This Doctrine you see yields a deadly savour to some, it's made a cloak to carelessness and security.  
Ans: First, consider the nature of God's decree; it is not a simple absolute, peremptory ordaining of an end without means; God's Act electing is Relative and Copulative with respect unto Christ, Eph. 1.4. He chose us in him, that we should be holy and without blame before him in love, with 2 Th. 2.13. We are bound to give thanks to God for you, brethren; Because God hath from the Beginning chosen you to salvation through sanctification of the spirit, & belief of the truth. 2 Tim. 2.21. If a man therefore purge himself from these, he shall be a vessel of honour etc. These things are conjoined; God's elect are not a profane berren, unclean kind of people, good for nothing, but holy, pure, fruitful, and by such good works is our calling made sure, 2 Pet. 1.10. And the proper result of this Doctrine is this, I will strive to be holy, to purify my conscience from all iniquity. They which make Religion their business etc. have the seal of Election upon their hearts. Hence they thus reason; Is not the knowledge of my election unto life, worth all the pains, that I shall take to attain it? and worth all the sweet sins which I am to relinquish for it: will all the world be able to recompense the loss of my soul? of my God? what stronger motive to Godliness, can be proposed to an unconverted soul? Secondly, especially considering that this Doctrine does not tell any man in particular, that he is a Reprobate; no man can know it by himself, because thy present sins are not above God's Grace; God is above thy naughty heart; and therefore we preach the Gospel of salvation to men, as sinners, (not as elect or reprobate) to all sinners without exception; we bid them come to Christ, and he will heal them. We challenge all the world to name one man or woman, that ever repent in vain, and prayed or sought God in vain. It is a dangerous temptation of the Devil, in stead of obeying the Gospel, to be inquisitive in the first place, whether we be elected or not; obey, and thou art Elected. 1 Th: 1.4, 5, 6. Knowing, brethren beloved, your election of God: for, our Gospel came not unto you in word only, but in power and in the holy Ghost and in much assurance, as ye know what etc. Therefore art thou a sinner? then Reason thus, Jesus Christ came into the world to save sinners, the chief of sinners; Preach this Gospel to every Creature that every creature may have a ground to believe and live; for, who soever cometh unto him, he will in no wise cast off. Reason thus, The Lord freely offereth mercy, if I will but forsake my sins. He assures me, that if I seek & strive I shall not seek in vain; that he awaits, that he may be merciful unto me; that where the means are used, the end will be obtained. Blessed arge they, that hunger & thirst after righteousness. Praying, Preaching, and seeking, are not in vain; for, every one that seeketh, findeth Luk. 11.9.10, Ask, and it shall be given unto you seek, and ye shall find etc. It was a good saying of Sarah Wight to a Gentlewoman in spiritual distress, go, say to God, heal me, I have sinned, heal my backslidings. Oh but I am no better for saying it, when I have no heart nor spirit to pray, yet (quoth Sarah Wight) Say it, though you be not better, because God bids you say it, Say it, and say it again, till he heal you: it may be he will come in, when you say it; if you can but say it with your lips, the everlasting Arms of God can reach you, when you cannot reach him; we must look at God's revealed will, that we should pray and wait on him in his ways. Peter bid Simon Magus Pray. In preaching the Gospel, light, motion, and power goes out to all, which they that resist, perish, not because they could not believe, but because they resist and refuse to obey. What greater encouragement to holiness and to duty, to study of piety, and Christian endeavours after Grace? This they do savour, that are saved.  
Instance. 2 The doctrine of free grace & redemption is a savour of death to some, it hardens them to security. Thus some infer upon it, Christ hath done all, we must not think to be saved by duties, or by ordinances, by humbling ourselves, etc. that's legal. Therefore others say, the Gospel offers mercy to all sinners, at all times. What of that? Therefore there's time enough to come in, and be saved. This is a deadly inference too; an inference of death to thee. But the saved one's gather life of it, O here's comfort for me, I may freely come to God, accept of peace and be one with him; I will not cast away his mercy, I will not put a scorn upon his offer of reconciliation Christ hath done all, that a Christ or a Mediator ought to do, both for purchasing and applying salvation to me; I must now do what a sinner's part is, (namely) to accept of it, to humble himself, and pray & obey him, and live to him, that gave himself for me. Christ's part is to give & bestow the graces of faith, repentance, and humiliation. But it is the sinner's part to exercise them. Freegrace does not set the heart at liberty to lusts.  
In the doctrine of freegrace & redemption by Christ God hath this purpose, and aim (namely) to show a visible ground, upon which all humbled sinners might accept of peace. And likewise that there might be a visible rule of rejecting all, that wilfully contemn their own peace.  
The doctrine of free will: The Gospel teacheth that we are dead in sins and trespasses, unable to raise ourselves to spiritual life. And that it is the spiritual grace of God, by which we are converted and raised. This yields to some a deadly inference, therefore in vain is the use of means urged, and people leave all to God in a brutish way, saying as it pleaseth God, it is God that must do it for us, we have no power of ourselves etc. This is a deadly inference, it slays many a soul. Whereas in other affairs, we reason quite contrary; I am sick and cannot help myself, therefore I will go to the Physician; cannot read nor write, therefore I will go to school to be taught. I cannot tell how to make a garment to till the ground, etc. Therefore what shall I say? I must refer all to God; nay, but therefore I will get the skill etc. The saved one's will make other conclusions from such doctrines; because we have no strength, no help on earth, therefore I will to my prayers, to the ordinances to get help from heaven. Thus it is with God's ordinances and the precious truths thereofas with physic, it is given for the Patients good, but many times through the distemper of his body, it doth him hurt. Thus wholesome doctrine through men's perverse reasonings doth turn to their destruction, through those false hardening inferences, is a savour of death. Beware lest the Lord be once provoked to give up obstinate ones to their own hearts lusts; permitting them to dash against Christ and other means of eternal life, and so through his just judgement they be blinded to their endless misery and mischief: as Ps. 81.11, 12. But my people would not hearken to my voice, and Israel would none of me; so I gave them up to their own hearts lusts, and they walked in their own counsels. So Joh. 9.39. For judgement I am come into the world, that they which see, might be made blind: wretched sinners who acknowledge their own ignorance, they shall see: But they which think they are wise, too wise to be taught, they shall be delivered up to the blindness of their own hearts. Which made an Ancient say, They that have despised God's inviting will, shall feel his revenging will.  
Use 1 Go home, consider, how 'tis with you, if the Ministry have proved a savour of life to any of you, praise his mercy for it, it proceeded from the father of lights; But if a dead thing, and unsavoury upon your spirits, blame yourselves, search and you shall find, that some of the forementioned distempers have been the occasion thereof. Go over the particulars; Through your own fault it is, that the word of life yields no lively savour to your souls, etc.  
Sign. 2 For conviction and humiliation; Look to it, the word worketh one way or other, if not to life, it will be unto death; it is sharper than a two-edged sword, which cuts on both sides, for the hardening or converting of the sinner: if a man believe and obey it, it is life to him, it brings about his good and safety; if not, it falleth a working also to augment his natural blindness & hardness, and to bind him guilty unto judgement; it always helpeth, or hurteth the hearer. Therefore you shall do well to observe what sort of working it hath upon you, that so you may be framed to the better by it. Observe under which effect of it you lie; is it a savour of life or of death to you?  
For your Humiliation, and to break the heart to repentance, I will give four Convictions, whereby it may appear to your own conscience, that it is a dead, unsavoury, unfruitful thing unto you, that you never yet did relish any thing of life in it.  
1 The first is, Because you take so little delight in it, and so little pains about it: for, 'tis the property of every blessed man to delight in the law of God, to meditate in it, to walk in it both day and night, Ps. 1.1, 2. My delight and my counsellonrs, Ps. 119.24. How doth his soul break out in holy long and love to the law of God? And also to take pains for this bread of life; the Queen of the South came from the uttermost parts of the earth to hear the wisdom of Solomon, Mat: 12.42. Wheresoever the carcase is, thither will the Eagles be gathered together. As Eagles by a natural instinct fly to their food: so where Christ is preached, believers by the motion of the spirit, will resort to him. Can ye taste honey, and no sweetness in it? Can ye want bread, & take no pains for it? Take us and all we have for Bread, said they to Joseph: you labour for meat, that perisheth, because there's life in it: so would you after the meat, that endureth to eternal life, if ye did relish it. Joh. 6.27. Labour not for meat which perisheth, but for that meat which endureth unto everlasting life, (that is) labour more for eternal life: O what a deal of contriving, & sweeting of unwearied diligence to raise an estate? to raise posterity, to enlarge possessions? to live? And yet how it shall go with you, and how you shall live eternally, did did never put you to the trouble of one hour's serious consideration or pains: God is our chief good, and all our happiness consists in his love, & therefore it should be valued and sought above all things; The very business we have in this world is to glorify God, and to provide for a better life. And yet how little do you set by the means of life? You will not be at the pains to acquaint yourselves or family with the doctrine of salvations. I cannot persuade you to read the Bible, and other good books, or to learn the grounds of Religion in some Catechism. or to sanctify the Lord's day in holy exercises of prayer, selfe-examination, Hearing the word.  
(Nay, with much coldness do you come to the congregation). These things are burdensome, irksome, unsavoury to you, you find no life in this holy course; and why? Because you are dead souls. Let me speak unto you Husbandmen, Tradesmen, and Labourers, consider your ways, and your days spent in toil and labour, up to work early, there's much to be done, in the mornings no time, in the evenings the head is heavy, unfit for spiritual matters. The Sabbath is your day, God in mercy provided it for your rest, for your souls refreshing also; yet that day is too much from your worldly business: In the morning, go see such a piece of ground, or such a parcel of sheep, or such a customer, & then to Church if time be left: poor souls, what do you think? Is this to delight in the word? O how little do you set by heaven? If you did but take half so much pains and delight for heaven, as for the world, I should think, you did find some spiritual life in the word.  
I speak to you, Careless daughters, perhaps once in the day you give us the hearing: and stay at home the other part; you trifle away the Sabbath-mornings' about Children: you spend idly as much time, as your necessary affairs of house require, therefore ye cannot come to Church; perhaps in the afternoon, ye have some  to mend, or starch: This providing for, and trimming of the body is your Sabbath-daie's work, as if you were borne to be drudges and poor, and so to the grave. O what a fearful spirit of slumber is upon our people? (Not more ignorant, earthly-minded in any parish) there is no sign that you relish the Ministry of the word, as a word of life, you taste no such thing in it, all your carriage savours of death; if you had tasted life in it, you would have love to it, and think nothing too much, that you could possibly do. You would have zeal to rouse you, and faith, like the spring in a watch to set all the wheels of your souls going. The zeal of thy house hath even eaten me up.  
Conclusion. I conclude with that of Heb. 12.16. Look diligently, lest there be any Fornicator, or profane person, as Esau: who for one morsel of meat sold his Brithright: He relished good in the morsel of meat, none in his Birthright. Esau must have food; what? with the loss of his Birthright? The Constant call of the Scripture is, Strive to enter in at the strait gate. Work out your salvation with fear and trembling. Walk precisely not as fools, but as wise. Conform yourselves not to this present world. The judgement of the carnal world is otherwise; These rules are too strict, and precise, if we live by them, we were as good go out of the world. O are ye wiser than all the world? Shall I make myself a laughingstock to the world? Nay, but will you be wiser than God?   
2 Cor. 2, 16. 
THe third Conviction follows, whereby it may appear to your consciences, that hitherto the Gospel hath been but a dead and unsavoury thing upon your spirits, and that is by the little account of any spiritual good received by all that you hear; it hath left dead hearts, dead, unrenued affections, under an outside profession; you have not felt the experience of the things taught and heard, you do not understand it feelingly; it affects not, it altars not the judgement, nor affections.  
There is a twofold knowledge of matters in Religion the one is by rule, the other is by proof, trial, or experience; the one is gotten out of the letter of the Scripture only, & so men have it but by rule; the other is learout of●● the scripture too: but it is felt to be the sword of the spirit for the bettering of us. As in all trades and sciences, there is a knowledge, which one getteth by rule and instruction only, yet for want of experience, when, where, & how to buy, sell, plant, etc. he may decay and grow behind hand: So the Christian hath not only the rule, but the proof of his knowledge, how it hath been effectual to assure him of his own salvation, to change his heart, to comfort, to overcome temptations, how good God is in his ways, etc. He is the true Christian indeed, (to the one it's a dead, to the other a lively savour). As for example, He that only reads in a book, that he is miserable by nature, and what his soul stands in need of, but never felt himself miserable, nor felt his several wants, is dead, while he liveth. He that reads in a book, or hears in a Sermon, what repentance is, what the cleansing of the heart is, what striving of the spirit against the flesh is, etc. But never felt his own heart purged, his own conscience stricken with fears, etc. This man hath a rule, but not the savour of life in the Gospel. To read or hear of comforts is one thing, to feel them in the conscience is another. 'Tis one thing to be of such a judgement in matters of religion, to hold such and such principles, to be right in his tenets, and to hold that men must be religious. 'Tis another thing to be so, to feel our unkindness to Christ, our deadness of heart to him, our pant and long after Christ. A man by the light of Scripture may confess, that God is the best portion, that he, that enjoys God, hath all, that all earthly, things are perishing contentments; yet will not for God's sake, for conscience sake, forsakeany thing. This man's judgement says, that God is our chief God, but his heart and affections never said so. But he that can take up a Cross to follow Christ, deny himself, cut off a right hand for righteousness sake, he says indeed, and in heart, God is my portion, God is my chief good. The savour of Christ's knowledge doth import a sensitive expeperimentall feeling knowledge: such as we have of fire, that it is hot, of honey, that it is sweet, etc. Taste sweetness in obedience.  
Conviction. 4 Look what it is, that does most affect thee in a Sermon. What matter? what manner of preaching? There is much to be discerned by men's praises or dispraises, liking, or disliking in this kind. Imagine a carnal and spiritual hearer conferring about a Sermon: was it a good Sermon? Yes. What was the doctrine? What was the reason, what have you learned by it? My memory is short. A good sermon, and you get no good by it? What did most affect you, O'twas a deep sermon. He did handle the Antinomians notably, or he did worthily confute the errors of the times. What else did you like? His manner of delivery, it was delivered in good language, & a good stile, and I like it well to have good matter clothed in a good dress. Yea but what was there of Christ in it? that might cleanse the heart, bring one into pardon of sin, crucify your lusts, build you up in holiness, make you sound in repentance? Yes, it was a moral good sermon.) O but said the spiritual man, may not you hear such preaching all days of your life, and yet be never the wiser for your salvation? If you savour that which is but the natural frothy part, that which is least worthy of notice in that work, are ye not carnal? if you commend and love that which you least understand, and be pleased best with that which doth tickle the ear, and not rectify the conscience, are ye not carnal? your carnal judgement in this point bewrays, that the Ministry is not a Ministry of life and power to thee, but of form and morality, of good order; that it has not carried you beyond placing your religion in Baptism, in Church Constitutions, in outward garbs, and the smaller matters or bark of religion; your souls all the while being unacquainted with the essentials of Religion in power, & purity, in joy, in righteousness, in peace, in assurance of salvation. Whereas for the matter, that sermon is best, wherein we manifest the truth, and commend ourselves to the consciences of men in the sight of God, 2 Cor. 4.2. And for the manner, that is best which is set forth not in the enticing words of man's wisdom, but in demonstration of the spirit and power, 1 Cor. 2.3. It is a curse to have the Gospel in a strange tongue, and so in a stile & frame of words not easily understood by the people. 1 Cor. 14 9 Except ye utter words easy to be understood, how shall it be known, what is spoken? For, ye shall speak into the air. The Apostle doth reprove their carnal judgement in this point, because they so much admired the gift of tongues ver. 20, 21. It's a childish thing to be delighted with words, ver. 21. It is a judgement, to have the Gospel in a way not understood; it is a sign God is not pleased to make the same a means of conversion. And therefore, forasmuch as God doth make use of languages and tongues for a punishment; it is not fit matter of boasting or glorying.  
2 Carnal judgement; Come we to their dispraises; How do you like the sermon? I do not like it, 'twas nothing but ordinary matter, yea scarce fit for a Sermon; he reproves such petty faults, as sleeping and playing with children, and dressing ourselves, etc. There's nothing of study of learning in it. He may preach after that rate all day long, etc. 'Tis dead and unsavoury matter. Well, view it again, such matter was delivered, upon what occasion? Why his doctrine from the Text was, that many hear the word to their hardening; and what think you, is it not true? Yes, go on, what kind of hearers were they that did so? Why they were the slothful, careless, customary hearers, that do not examine and apply the Truths taught, or else hear it as an exercise of wit, or else be offended at the reproofs, etc. And what think you of it? Is not all this true? Did he not prove it? Yes; there is spiritual matter in it, much moral evil and danger discovered, not so much in the action, as in the heart; Res parva, magnum indicium; others see spirit and life in that matter, an evil heart of unbelief to lie at the bottom, if you do compare the doctrine with the reproofs, and your souls with both, you will be found to be in a wrong course, you will be guided into a saving way, to walk in all well pleasing before God. In their counsel, you will find mercy and peace, their paths are paths of peace to deliver you from death  
You cannot slight, 
Note.  nor deride religion, and yet at the same time live under the saving operation of the word.  
The fourth doctrine follows, to the oneto the other.  
But to which of these is it a savour of life, & to which of death. In them that are saved we are a sweet savour of God unto life; in them, that perish, a savour of death.  
Doctrine. 4 Men are to be reckoned in a state of being saved, or of perishing, according as they do, or do not receive the Ministry of the Gospel, according as it is savoury and fruitful, and good unto them, or a dead and unsavoury thing upon their spirits, (so are the persons here distributed) God is glorified, and our Ministry accepted, both when people perish, and when they are converted.  
Unto the saved ones, we are a savour of life, to the other a savour of death, and an occasion of their hardening, Joh, 8.46.47. If I say the truth, why do you not believeme? He that is of God, heareth Gods words; ye therefore hear them not, because ye are not of God. Here our Saviour distinguisheth them that be of God, from them that be not, by their different respect and relish of God's word; they that are of God, and led by his spirit will hearken & endeavour to do his will, the rest who are not of God, but of Satan, hate and resist the truth. So doth Christ mark out his own sheep, Joh. 10.27. My sheep hear my voice and follow me, and I know them, and give unto them eternal life. So Mat. 7.24, 26. He compares his hearers to wise and foolish bvilders of their own salvation; the one who heareth and doth them is blessed, is safe from danger. Blessed are they, that hear the word and keep it. When people relish life in it, they are in the rank of blessed and saved one's; when they remain dead under it, hardened in their sins, it is a sad forerunner of their everlasting destruction. How can this be so sure an evidence of life and death seeing Hypocrites go far, yea do all in this kind that a sound Christian may do?  
They may do much, as Herod did to John Baptist, and Ezekiel's hearers, cap. 33. 31. But herein they fall short, they do not yield the word a sincere universal respect & obedience; they hear, but do it not; they hear, & are offended at the word. It is the honest heart, that hears & brings forth fruit with patience; an hypocrite, may do much, but he cannot do this; he may make many prayers, hear many sermons, use fasting, cleave to the best side, approve of a sound ministry, forsake scandalous sins, and be reform in some measure by the word, etc. Yet this he cannot do, he cannot with an honest heart bring forth fruit with patience; he doth not in all things give the word a divine power over his heart; he cannot yield universal obedience thereto out of love to God; Therefore slight not this doctrine, the power of it expressed in your consciences will witness your soundness, & true fellowship with Jesus Christ against all temptations.  
(Ps. 119.161.) My heart stands in awe of God's word: you dare not resist any truth, that ye hear, but you will yield unto it, make conscience of it, desire and endeavour to obey it, and put it in practice. This I say will witness with you and for you, 1. Th. 1.5. For, the Gospel came not unto you in word only, but also in power.  
Of Exhortation; Therefore come to the Ministry; as to an ordinance wherein life and death are sealed. Take these Motives. You must live for ever in heaven, or in hell: and the question must be resolved upon our obeying, or not obeying the Gospel. Therefore bethink thyself, what thou wert best to do? Is not heaven worth all the sins, which the word would crucify in thee? And will thy unsubdued lusts, and the pleasure thereof make amends for all the torments, which the disobedient are sure to endure in hell? Is thy conscience convinced of this truth? If it be, how darest thou now go on in thy common careless course against the light of the word in thy own conscience? How darest thou live as loosely? hear as carelessly? Spend the Sabbath as profanely? slubber over the worship and service of God as slightly, as formerly thou hast done? To have this question resolved on thy side, me thinks thy heart should break through all oppositions, scorns and temptations, and forthwith set thyself wholly about the work, and to cast off every weight, and with full resolution of heart to lay thy soul at the feet of Christ, and his Ministry, and say, Lord, here I am, what wilt thou have me to do? Do with my heart, and mould it to thine own mind will.  
Motive 2 Consider the terror of the Lord against all wilful people, that despise the savour of life: depart from me ye workers of iniquity into the place of torments; you know, the Sodomites are in an ill case in hell; yet it shall be more tolerable for Sodom then for thee, they sinned against the light of nature, thou against the light of the Gospel; they against the Law, thou against the Remedy, against the mercy of a Redeemer, Heb. 10.29. Of how much serer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the blood of the covenant etc. Woe to poor sinners for their madness against their own souls. Consider your case; art thou able to bear the wrath of God for ever? When he shall come in flames of fire, taking vengeance on them that know him not, and obey not the Gospel of his Son. 2. Thes. 2.10. Thou canst not endure the voice of the Cock, of a poor Minister, that awakens thy conscience; How then wilt thou endure the voice of the Trumpet, Arise ye dead, and come to judgement? Death is terrible, & sickness is painful; thou canst not endure thy finger in the fire one hour, how then wilt thou endure everlasting fire. The toothache, the stone, the Gout make thee roar, and cry out, O Lord help me: the torments of hell made Dives cry out, Send Lazarus to dip the tip of his finger in water to cool my tongue: you that will cry out then pity, pity a poor tormented soul, should do well to pity yourselves now, when we cry out unto you to pity your own souls; if thou wilt be entreated to pity thyself, thouwilt need no man's pity then; but here's your misery, & our infelicity, you will not believe your own misery, you will not believe our report, if you did believe it, you would soon cast away every sin that hangeth on so fast, you would no longer stand off, but deliver up your souls into Christ's doctrine to be transformed, renewed, and moulded by it; you would presently enter into a strict covenant with God to be his people, you would never content yourselves with a cold, formal, liveless profession, but labour for the life of grace, and that too, while the day of grace doth last, Heb. 3.14.  
Motive. 3 It will torment you one day, to remember, what ye have lost, what blessed opportunities, which cannot be recalled; to remember how eagerly the world was pursued, when your salvation lay at stake, & if you had spent but one of those years to get the knowledge of Christ unto unfeigned conversion, you had been for ever happy, whereas now your misery is past recovery, and all through your own fault and do. It will cut you to remember, how often did the Minister call upon me; how feign would he have had me to be saved, to be converted, and escape these torments, but I would not: I counted him mine enemy, I made a jest of his compassionate beseechings; when he told me 'twas not well with me, and shown me my own heart; I thought him too busy with other men's estates; though he were more willing to save me, than I myself to be saved: How fresh will these things come into thy mind & gnaw thy heart, like a worm; thou wilt be a terror to thyself. What will ye do now upon these Motives? resolve for life, before God take you away in his wrath.  
FINIS.