THE Great Evil OF PROCRASTINATION. OR, The Sinfulness and Danger of Deferring Repentance. In Several DISCOURSES.  
By Anthony Walker, D. D. Rector of Fyfield in Essex.  
LONDON, Printed for Nathanael Ranew at the King's Arms in S. Paul's Churchyard. 1682.   

TO THE HONOURABLE THE LADY Frances Shane.  
Good Madam.  
I Easily foresee your Ladyship, will be somewhat surprised to find your honourable Name prefixed to so inconsiderable a Piece; And I confess you● may be justly tempted to think, what the great Augustus said to him, who entertained him with a slender Supper, and with rancid Oil: I knew not before that you and I were so familiarly acquainted, and it may increase your wonder to find your Name before the Sermons preached at their Funerals, whose very Names 'tis like you never heard before.  
For the first, I acknowledge I have much cause to wish the Present I make you, were more proportionable to your Ladyship's merit, and more worthy your Acceptance, but the less it deserves, the more it needs the shelter of such a Patronage, and how mean, and even affectedly plain, soever the manner of handling them is, the Truth and Duties treated of are of great concern and moment, and highly useful and necessary; and though as to the main, they come too late, (which is your Ladyship's Praise and Happiness) to assist and direct you; your early Piety, and eminent Virtue, being already so far advanced, in what they are designed to excite in others: Yet they may Comfort you, and Encourage your Progress in that good course, you have so far, and so happily proceeded in already, and may remain as a Testimony of the just Value I have for that serious Strictness you own and practise, in the Work our great Master hath given us to do: and wise Vigilance you use to be found so doing, whensoever He shall come to call you, and may gratify my innocent Ambition, to let others know the Honour you have allowed me in your Friendship.  
As to the second, 'tis true the occasion of printing them is wholly owing to two Funerals, but this was merely accidental, for they were extorted from me, by those who were indeed Auditors at Church, but not Guests at the Funeral, and therefore I have divested them of that Character, by omitting the Testimonies I then gave to the Memory of my Friends, that that might give no Diversion to the main Design.  
But Madam, I fear your Ladyships quicker thoughts will start a third Objection, more difficult than either of the former; that is, suspect I deal with you, like some non-solvent Debtor with his impatient Creditor, design to while you off with this poor Trifle, instead of paying the Debt you have so long expected, and so often demanded, that is, the fuller Account of the Life of your incomparable Aunt, and the Collection of her excellent Papers.  
Madam, I must own myself indebted to your Ladyship in this particular, as also to the Expectations and Desires of many other worthy persons, to whom the short Memoirs annexed to her Funeral Sermon have been so useful, and therefore so acceptable. And therefore I ingeniously confess, I think my best Plea will be to plead guilty of too much Delay, though I want not just Excuses to alleviate the Fault: but I rather choose to renew my Promise of the speedyest Diligence, when this small Work hath passed my Hands, to reassume and finish what I had so many Months since made a good Progress in, and by God's Permission and Assistance shall draw the Portraiture of that great modern Pattern of Piety, out of her own Papers; showing the Steps by which, and Method in which that blessed Saint arrived at that eminent Height, in the power of Godliness, and kept herself in the Love of God. And I hope I shall not again desist from that Undertaking, till your good Ladyship's Desires be gratified, and Commands obeyed in that particular, as they shall be with all sincerity and readiness in all things else (for I know you can enjoin nothing but what is Just and Honourable)  
By good Madam, your very good Ladyships most Faithful, and most Obedient Servant A. Walker. March, 9 1680/ 1.   

AN ADVERTISEMENT To the Christian Readers, Especially His own Parishioners, concerning the Publication of these Sermons.  
Most Loving, and much Beloved Neighbours.  
IT will, 'tis like, seem strange to you, that I single out these plain Sermons to be made public, rather than any of those many I have delivered to you in the long course of my Ministry, and some of which 'tis possible you may judge more worthy of the Light, and would have rather chosen for your Use; It is fit therefore I give you an account of the Publishing these. Let me therefore first assure you, it was not Originally my own Inclination which led me to it, but the earnest Entreaties of others.  
And how stolen soever this Pretence is, yet when ever it is true and real, (as 'tis very much so in my present Case) it retains its weight, and is a just Apology, at least as much as such an Undertaking needs.  
Being sent for in the latter part of the last Month, to Preach a Funeral Sermon in London, for a very kind and worthy Friend, I was desired by one of his near Relations to Print it, which I resolvedly refused; requesting and obtaining to be excused, without Unkindness or Offence taken. But though I had silenced the first Motion, I found it harder to resist a second, for before I left the City, I was set upon by one, who heard Occasionally, as not Concerned in the Funeral, who pressed me with so much earnestness in his own Name, and as he told me, in the Name of many others who engaged him in it, for the first, and in Discourse, for the second also, Preached at the same Church upon the like Occasion, some while since, adding an Offer to pay the Charge of the Impression, which though kindly meant, I judged indecent to accept of. We parted without my yielding farther, or promising more than that I would consider of it: which some days after my Return I did accordingly.  
In this Deliberation, I well knew the plainness of these Sermons, and how unfit they are to bear their Censure, whom nothing pleases but height of Fancy, sublime Notions, and elaborate Periods. On the other side I could not deny the Weight of their honest Argument, who desired to have them. viz. The Benefit they reaped by hearing them, and the desire and hope that themselves with many others might reap more by reading them. Hereupon I thought the Hazard of my Reputation, (as to Eloquence and Learning) was but a small Stake to be ventured against the hopes of doing good to Souls, and might be safely ventured, and would be profitably lost, if the other were attained and won. And for the probability of that I concluded the Judgement of the Hearers was not to be despised; For if our Church allow, (as it doth allow) a Judgement of Discretion to private Men in greater Matters, much more may they claim it in what so nearly concerns themselves: as to know what most Convinces, Instructs, Affects, and edifyes them.  
'Tis true, I confess, the Preacher best knows what Pains and Study his Composures cost him, and is highly concerned not to do Gods Work negligently, nor offer to him what cost him nothing, yet for all that, the Hearers best know what sinks deepest into their Hearts, and most powerfully awakens them, and draws them from Sin to God. As the Cook may best compute the Charge in the Kitchen, and what Cost and Art was bestowed in dressing of the Feast, yet the Guests at the Table are better Judges what pleases their Palates, agrees with their Stomaches, and by an easy Digestion turns to good Nourishment, and ministers both Health and Strength, as that often doth, which wants the highest Seasoning. Plain and honest Christians like their Spiritual Food never the worse, though it be not disguised like an Oleo or French Dish, till they cannot know what's set before them. And St. Paul who had good Skill, as well as good Authority in these Matters, exhorts us to strive to Excel, to the edifying of the Church, rather than to be Barbarians to our Hearers, and leave them so to us, though they should admire us much, for understanding us little, or not at all.  
When such Thoughts as these, had inclined me to Gratify the desires of the two former, I concluded to add the third, which had been acceptable to some of yourselves. And I hoped they all together might be useful to you, for whose Sakes I chief esteem myself to live and work.  
The Scope and Substance of them all, is ultimately the same, and like Lines drawn from distant and opposite Points, they touch and end in the same Centre, against Procrastination, or delaying a sound and through Turning unto God. And indeed this is so useful and necessary a Point, that there is no String I have so often touched upon in my Ministry, and have had I confess, some remote Thoughts of Publishing for your Benefit, no less than twelve Discourses upon several Texts, handling the same Design with great Variety, even as these three do at present.  
And I will neither be afraid, nor ashamed to Whisper to you, though some overhearing me should make a bad use of it, what hath caused me to bend my Ministry so frequently this way.  
When I had been some time engaged in the Sacred Office, (though I began neither hastily nor early) having, I hope from God, a great sense of the Weight of that Employment on my Heart, and desire to do good to Souls, and being conscious to myself of my Inabilities, amongst other Means I used to acquire some Sufficiency, one was to inquire of the most Learned, Grave, Conscientious, and Experienced Ministers for Direction; and one Query I propounded was, what Subjects, or what Texts, they had found most useful, and most successful, to Awaken, Convince, and Convert their Hearers. To which a very Holy, Learned, Aged, and Experienced Minister replied, by naming a Text against Procrastination; adding he never found his Ministry so successful upon any, as upon that Subject, upon which very Text I have preached many Sermons since, and never any with more Approbation or Acceptance, and I humbly hope not without Benefit to many Souls. This was the first Occasion which led me to so frequent Preaching upon Texts, from whence I might pertinently press you to speed in the Work of God, and to discover the Sin and Danger of Delay. But I have had two great Arguments since to confirm me in this Practice; the one from a great Example, the other from a very comfortable Experience.  
The Example is that of the never enough Celebrated, Apostolical Divine and Preacher, the Holy and Blessed Archbishop Usher, who in those useful Sermons, preached at Oxford, though Printed but from imperfect Notes, taken from his Mouth, and now in the last Edition added to his Sum and Substance of Christian Religion, in which he seems to design a gradual chaining such Texts together, as may bear Discourses tending to lead men from a State of Nature, through Grace to Glory gins with Heb. 4.7. He limiteth a certain Day, saying to Day, etc. Upon which he hath two Sermons Entitled speedy Conversion, the only means to prevent Imminent Destruction, as if he had told them all his following Labours would be lost, and do them no good, if they did not yield first to cast off their Delays, etc.  
The Second is from my own Experience, the most signal Seal and Crown God ever vouchsafed to honour my Ministry by, being gained in the pressing the same Argument.  
This I tell you with innocent Freedom, to beget in you an esteem of this Subject, men seldom profiting by what they undervalue. And though God confines us not to one Subject (nay expects we reveal to you the whole Counsel of his Will) much less confines himself, but works by what Instruments he pleases, and by what Tools he pleaseth in their Hands, yet a good Opinion of the Medicine helps the working, and is half a Cure, and we like a Remedy that carries a Probatum est, hath been approved useful. There's more hope that may help us, which hath been helpful unto others; 'Tis good being in God's Way, and not only our Expectations may be raised, but our Faith strengthened for receiving good by those Means, by which others have received it already.  
I therefore Exhort, Beseech, and Adjure you by all the most Serious and Sa●red Words I can use to you, by all the Awe wherewith you Revere God's Authority, and by all Submissive Gratitude, by which you Prise the conduct ●f his wise and faithful Methods and Counsels, and by the quickest Sense you ●an as wise Men, have of your infinite ●nd eternal Interests, as ever you hope ●o see God's Face in Peace, or escape ●is everlasting Wrath, and would not ●nstead of lifting up your Heads with Boldness, and exceeding Joy at the ●oming of our Lord, cry to the Rocks ●o fall upon you, to hid and cover you ●rom his Presence. Rouse up your selves, shake off your loitering Humour cast away every Weight that Clogs you in your Speed; and what you do, do quickly. Who knows what a Day may bring forth? therefore now or never, now is the accepted Time, now is the Day of Salvation. Therefore seek the Lord while he may be found, call upon him while he is near, there is a time when he will not be found. They shall seek me early but shall not find me, the Sluggards early is too late with God; God hath long waited to be Gracious, but he will not always wait, nor shall his Spirit always strive. God hath long expected you, he thinks long, and even longs for your Return. How long ye simple ones, how long will ye love Vanity, how long shall vain Thoughts lodge within thee, wilt thou not be made Clean, when shall it once be? Make not God lose his Longing lest abused Patience kindle into such Fury as shall burn to the nethermost Hell, and none can quench it.  
'Tis hard to stop my running Pen in such a Current, but I will check it, and refer you to the Sermons for more pressing Arguments. These things have been often echoed in your Ears, enough to make them tingle; I now put them into your Hands and Houses, and lay them before your Eyes, read them attentively, consider them Wisely, practise them Faithfully, and Pray earnestly that God would bless them to you, as I shall not cease to do in your behalf, and set this little Book in some conspicuous Place, that it may be your Remembrancer when you do but glance your Eye upon it; and as often as you see it, ask your Consciences, have I yet obeyed the Errand, on which God sent that little Messenger? Am I ready for Christ; have I finished the work God sent me into this World for; bear I such Fruit as God expects from every Tree he plants in the Vineyard of his Church?  
Now the God and Father of our Lord Jesus Christ, who has so loved us, as to give us his dearly beloved Son to Die for us, and will speedily send him again to Judge us. That great lover of Souls who hath sworn he desires not the Death of a Sinner, but would have all Men to be Saved, and come to the Knowledge of the Truth, enable you in this your Day, to know the things which belong to your Peace, before they be hidden from you; that when ever he shall come who hath said so often behold I come quickly, you may lift up your Heads and not be ashamed, and your Hearts may Echo with Faith and Joy, even so come Lord Jesus. So Prays, dear Neighbours,  
Your faithful Monitor, and Willing Servant in the Things of Christ, Anthony Walker. Fyfield March 9, 1680/1.   

THE CONTENTS.  

Serm. I.  
AGainst the Neglect of present Readiness for our Lords Coming.  
Upon St. Luke 12.40. Be ye therefore Ready also.  
In which is showed, wherein our Readiness for Christ's Coming consists, and the Duty is pressed by many Arguments.   

Serm. II.  
AGainst putting off the finishing our great Work, upon St. John 9.4. I must Work the Works of him that sent me while it is Day: The Night cometh when no Man can Work.  
In which is showed what this Work is, and Diligence urged, because 'tis Work, and Speed, with respect to the Time allowed, and limited for the doing of it.   

Serm. III.  
AGainst the want of present fruitfulness in our Lord's Vineyard.  
Upon St. Luke the 13.6, 7, 8, 9 A certain Man had a Figtree planted, etc.  
In which the whole Parable is succinctly Opened and Applied, and speedy Fruitfulness proved the only means to prevent cutting down.    

A SERMON PREACHED At St. Buttolph's Algate, on Friday the 18th of February 1680/1, at the Funeral of Mr. Nathaniel Duckfeild Citizen of London, and Inhabitant of the said Parish.  St. Luke 12.40. 
Be ye therefore Ready also.  
'tIs the great Design of every faithful Minister, to save himself and them that hear him, and nothing more naturally contributes to that good Work, than a serious preparedness of Heart on the part of the Hearers: and on the Preachers, a Word seasonably fitted to the Occasion by which God calls them to attend to it. And if any thing next to the Grace of God, can awaken men, to awful Apprehensions of the World to come, 'tis convincing Evidence of their uncertain Continuance in this World: and unavoidable necessity of their certain Departure out of it. And this is no where written in more legible Characters than on the Hearses of our Friends with whom we have had familiar and daily Conversation and were a few Days since as likely to have attended us to our long Homes, as we were to follow them to their Beds of Silence. And for this Reason the wise Man tells us it is better to go to the House of Mourning, than to go to the House of Feasting: For that is the end of all Men, and th● Living will lay it to his Heart. Eccl. 7.2.  
Supposing therefore that your Eye hath affected your Heart, and that this solemn and mournful Object of our worthy and obliging Friend, now shut up from us i● the close Confinement of a Coffin, hat● disposed your Hearts to receive what i● Fit and Reasonable to be learned from it The Work on my part is to render my Discourse suitable. That the Ordinance we are exercised in, may answer the Providence which brought us to it. That there may be an Harmony in the parts which are to be joined into one piece. For God hath two Books, one of his Works, another of his Word. Both described by David in Psal. nineteen. and we are to turn a Page in either of them: To learn a Lesson in the School of Nature, and in the School of Grace. And I desire these may answer each other, as the Windows did in Solomon's Temple, Light over against Light.  
Our Text, our Lesson, or if you will our Sermon, from the Book of Providence, is not only to view a man like ourselves, Mortal and actually dead: But a man, not past the vigour of his years and strength, and t'other day in perfect health summoned to his Trial, to stand at Christ's Tribunal, to receive his final doom and sentence. And I think no Text in Scripture Echoes more vocally to this than the words I have read. Be ye therefore Ready also. The illative Particle, therefore hath an aspect also on the Context, and it looks both backward and forward, to what went before in the 37. and 39 verses, and what follows after in this.  
In the Verses pointed at, before the Text, are laid down, the blessedness of the ready, and the misery of the unready. Rewards and Punishments are the Instruments of Government. Hopes and Fears are the Spurs and Bridles to quicken to Good, to restrain from Evil. Therefore if you would enjoy the Good 'tis Natural to hope for and desire, or escape the Evil 'tis Natural to fear and fly from. Be ready. The blessedness of the ready is described by the honour every such servant shall receive from his Lord and Master when he comes, He will gird himself, and make them sit down to meat, and come forth and serve him. And for greater assurance, like Pharaohs dream, 'tis doubled, v. 37. gins blessed are those servans, and v. 38. ends blessed are those servants. The misery of the not ready is described by the condition of an Housholder surprised by Robbers, who break through his House, with the supposed consequences take away his Goods and Life, so that the sum is, seeing such ready servants shall assuredly be blessed. And such unprepared Housholder shall be miserably ruined. Let others happiness be your encouragement. And let others harms be your warnings that ye be ready.  
But the duty is of such vast importance that 'tis pressed yet farther with a Reason at the back of it. For the son of man cometh in an hour when ye think not. 'Tis the Motto and brand of a Fool to say non putaram, I never thought of this, excuss therefore this stupidness, shake off this folly and bethink yourselves, there's no watch in the night, there's no hour in the day when Christ may not come, therefore be ever preparing and prepared to meet him.  
I have thus brought the occasion and the Text together; and led you through the Context to the Words, as clearly and as briefly as I could. So that nothing remains but to make the best improvement of them that I can. Be ye ready.  
First, 'Tis vox Respectiva. The very word implies a respect to somewhat. He that is ready, is ready for some person or some thing. And 'tis so obvious the naming of it is next to needless. 'Tis for the coming of our Lord.  
Secondly, 'Tis vox Praeceptiva. 'Tis a word of command from our Great Lord and Master, making that our duty, which is our greatest interest and happiness.  
Thirdly, 'tis vox Directiva. Directing us to that, in which our true our only wisdom, which makes wise unto Salvation doth consist.  
Fourthly, 'Tis vox Comprehensiva a very large and comprehensive word in two regards, first, including all things which concern our being Good and Happy. For to be ready for Christ, implies our being complete in Christ. There's a receiving fullness of Grace from him.  
2. It implies our going to Heaven with him. For they that were ready went with him in to the marriage, Matth. xxv. 10. there's our happiness.  
Secondly, It comprehends all persons, ye, that's all: this indefinite is Universal: as, Thou, in the Commandments is every one: So here Ye signifies All.  
These put together fall naturally and without any straining into this Doctrine.  
'Tis every man's indispensible Duty and highest Interest to be presently Ready for Christ's coming. A Principle of Duty to God's Authority requiring it. And a Principle of Wisdom for our safety necessitating it; are the two unshaken Pillars on which this Truth is so firmly built, that it can never be moved. No Cavils from men or Devils can overturn it; no evasion can ever dispense with men's Obligation to it. But as long as man is bound to do what God bids. Or believe what God tells him. As long as 'tis the part of a wise man to escape the utmost misery, and to desire and pursue after infinite happiness and glory. So long will this truth abide more fixed than the Earth. Yea established in (and as) the very Heavens. So that I shall say no more for its confirmation in this place, but proceed, 1. To show wherein this Readiness consists. 2. What is required on our parts to attain to it. 3. Press the performance with most cogent Arguments.  
But because a wise Builder will carry off the Rubbish, and clear his Ground before he lays his Foundation, I shall  
First, Negatively show you wherein Readiness doth not consist, or what is not sufficient to make you so. And this is very needful to be done, because prepossession of the mind by error, hinders the Truth from entering, and leaves no room in the Heart to entertain it. And too many are prone to rest satisfied with that which will deceive them, supposing 'tis enough to make their condition safe and happy, and would go farther, did they not verily think they had gone far enough. Many saith Seneca had become wisemen, had they not thought themselves already such. And Gregory Nazianzen, the greatest hindrance of proficiency, is an Opinion of sufficient proficiency. 'Tis no wonder those Mariners strike Sail, who think themselves in safe Harbour. Nor that he sets by his Staff, and takes up his rest who verily believes, he is at the end of his journey.  
Now, to pass by the excuses, many make for neglecting to be ready, there seem to be six things which men are prone to trust to, as sufficient to make their condition good and safe, which really are not so. 1. Their being born of Godly Parents. 2. Being of very good Natures, or sweet Dispositions. 3. Being Baptised and using and enjoying the means of Grace. 4. Outward Conformity to the Letter of the Law in the practice of Moral Virtues and Duties. 5. Being of the true Church, or of such a Party or persuasion. 6. Believing in Christ or presuming rather that they do so, without those Fruits which prove their Faith to be Holy and Lively. It would require more time, than our present straits will allow, to speak fully to all these, it must suffice to Nonsuit every of these Pleas, in a word, to undeceive those who are prone to deceive themselves with shadows, and appearances, instead of Realities. For 'tis an error very incident to weak and partial minds, (as we are all prone to be partial to ourselves) to judge every thing which is good, to be enough, and good enough. Which is a great mistake as you may be easily convinced, by a plain similitude. Your money may be very good, both for Metal and Stamp, and as currant as any in the Kingdom. Yet twenty Shillings of such money will not pay a Debt of ten pounds. What's the reason? Not because the money is not good: but because there is not enough of it. So in our present Case, these things I have named will not make us ready for Christ, why so? Not because they are not good in their place and kind, they are good in tanto, but not in toto, but because they are not good enough In degree and measure. Therefore I beseech you think not I condemn or dispraise them; or discourage your attainment of them. I only warn you not to rest in them as sufficient, to make you ready for Christ, or fit to go to Heaven. For this they cannot do.  
First, not the being born of Godly Parents, though it is a great mercy to be so, and is attended with many advantages, and many have put confidence in it. How often do we hear it from the Jews mouths we are Abraham's seed, we have Abraham to our Father, John viij. 43, 39, and St. John Baptists warning them against it, think not to say within yourselves we have Abraham to our Father, Matth. iii. 10. intimates their hearts were full of it, and placed much confidence in it. But our Saviour tells those very men John viij. 44. Ye are of your Father the Devil. And St. John Baptist call these a generation of vipers. 'Tis not generation from the best men, but regeneration from the good Spirit, must do our business, non nascimur, sed ●enascimur Christiani. Men beget children not as good men but as men, and therefore beget not good men, but mere men. As Circumcised Israelites begot children which needed Circumcision. And the best dressed Wheat grows up again with Chaff. So those whose Parents were Circumcised in heart, come into this world with a Foreskin on their hearts, which must be taken off. Whatever becomes of the dispute of the Original of the Soul. 'Tis without dispute that Grace in the Soul is not by traduction but by infusion and acquisition.  
Secondly, Not good Nature, or the sweetest disposition. I deny not but there is a vast difference betwixt the tempers of men. As great as any thing can make, but the Sovereign Grace of God. Some are such ishmael's, such Nabals, Caligulas. Others such Jonathans', Titus' the darlings and delights of mankind. So sweet, so affable, kind, obliging, ready to good, that nothing below the Image of Christ is more lovely than the impress of such a temper. But still the best of Nature is but Nature, and the Fruit of the unpruned Vine will be but wild Grapes, and by Nature we are all Children of Wrath. Not Sons of God or Heirs of Heaven.  
Thirdly, Not being Baptised, and enjoying and using all the means of Grace. I tell you therefore first 'tis a very great Mercy and Favour of God to allow thee these privileges. I tell you secondly, 'tis thy duty, and thou dost very well to attend constantly on them, 'tis well thou wert Baptised, thou dost well to hear the the Word, pray to God, keep thy Church, etc. Yet I tell thee thirdly, thou mayest go to Hell after all this, yea and have a hotter place there, than one of Tyre and Sidon, than the men of Sodom and Gomorrah, who never heard of, or enjoyed such things. Nay I tell thee fourthly, 'tis one of the commonest, and most dangerous practical errors of them within the Church, to think to Compound with God, and excuse themselves, for the neglect of the Duties those Privileges oblige them to, by a formal using of these Privileges. And therefore there is nothing in which the Scriptures are more express and copious, than in warning men against this mistake. And that both in the Old Testament and New. Jeremiah tells them, they trusted in lying words, who cried the Temple of the Lord, the Temple of the Lord. And continued in their sins. Jer. seven. 4. to the 12. and Chap. ix. 26. He levels Judah and Israel for being Uncircumcised in heart with Egypt, Ammon, and Moah, who were Uncircumcised in Flesh. I beseech you read with attention, yea with fear and trembling the second Chapter to the Romans, especially from the 17. verse, and you will find that Circumcision may become Uncircumcision, and so Baptism as no Baptism. And that he is not a Jew, who is one outwardly, but he that is one inwardly. And Circumcision which profits is not the outward in the Flesh and in the Letter: but in the Heart and in the Spirit. And St. Peter tells expressly that the Baptism which saves is not the washing of the flesh: but when we can answer with a good Conscience the questions usually propounded in the Administration of it, 1 Pet. three 21.  
So for Prayer: Isaiah supposes they may make long Prayers, whose hands are full of blood. And David that some men's Prayers may be turned into sin. And Soloman tells you that the Prayer of the wicked, and of him that turns away his ear from hearing the Law, shall be abomination. The blind man John ix. 31. could see the truth, that God heareth not sinners, such as allow themselves in sin. And David saith of himself, if I regard iniquity in my heart God will not hear my Prayer. If thou hast gifts to Pray like an Angel, and yet livest like an Incarnate Devil, thou mayst indeed be God's remembrancer. But 'tis but to put him in mind to take vengeance on thee. As the Philosopher said smartly to the wicked mariners, who began to Pray when a storm arose. Hold your peace, hold your peace, for the Gods will certainly destroy us, if they take notice you are hear. Not that I would discourage a Simon Magus to Pray to God. Acts viij. 22. But then let him repent of his wickedness. And take Eliphaz's Counsel Job xxii. 23, 26. Put iniquity far from 〈◊〉 Tabernacle. So mayst thou lift up th● Face unto God, and Pray unto him a●●he shall hear thee; though sincere Prayer 〈◊〉 make thee leave sinning, or sin will make thee leave Praying sincerely. Yet many cry Lord, Lord, who shall never go to Heaven.  
So for Hearing, Rom. two. 13. Not the hearers of the Law, are just before God, but the doers of the Law shall be justified. For whosoever heareth Christ's sayings, and doth them is like to a wise man who buildeth his House upon a Rock. But he that Heareth and doth them not is like a foolish man which builds his House upon the Sand, and when the Floods beat upon it, it will fall, and great shall be the fall of it. Matth. seven. 24, 27. For they only are blessed who hear the word of God and keep it. Nor will the approving and praising of the Preacher, but the practice of his Doctrine, render yourselves approved, or turn to your praise with God, see Ezech. xxxiii. 31, 32.  
So for the receiving the Holy Sacrament, though that blessed Ordinance be too much and too shamefully neglected, yet ●ayst thou eat Christ's Body, and drink ●●s Blood Sacramentally, and swallow down the pledges of thy own Damnation in so doing. 1 Cor. xi. 29. and bring upon thyself the guilt of Christ's Body and Blood verse 27. Consider well 1 Cor. x. 2.5. For both the Sacraments. They were all Baptised unto Moses in the C●●●d, and in the Sea, and did all eat the same spiritual meat, and did all drink the same spiritual drink, (for they all drank of that spiritual Rock that followed them, and that Rock was Christ. But with many of them God was not well pleased. And seeing the means are so evidently appointed for the sake of the end, and to lead us to the attainment of it. 'Tis matter of just wonder, how men can so impose upon themselves, as to rest in the means instead of the end. The Stairs are the means by which you ascend to your Lodging Chamber, but if any man should therefore strip himself and lie down upon the Stairs, he might find both a cold and hard Lodging, how warm and soft soever the Bed is which stands in ●he Chamber at the Stairs head.  
Fourthly, Not outward Conformity to the Letter of the Law, in the practice of Moral Virtues and Duties. Not but that this is very amiable and very necessary, and cursed be the man that will dispense with himself or others to neglect it: and it cannot, without great ignorance, or greater malice be charged on any, because they show the insufficiency of this, and urge you to more. I confess an  honest man is half a Contradiction. But I declare a Godly Knave is a whole one. For he may be sincerely Just and Honest in his Deal with men, who wants a sense of Religion towards ●od. But he is a gross Hypocrite towards God, who pretends to Religion, and allows himself to deal unjustly with his Neighbour. Not that I exclude the Duties of the first Table from being Moral, but in common speaking those of the Second are chief understood. And they are, Naturâ notiora, more easily discerned by the light of Natural Conscience, and he may see his duty in what is easily known, who sees it not in what is harder to discover. (How shall he love God whom he hath not seen, who loveth not his brother whom he hath seen?) But he is without excuse who pretends to know and do the hardest. And will neither know nor do the easiest.  
A sober and honest Conversation in the fight of men is a fair body of a Christian but there must be a Soul and Spirit to enliven it, as he said to him, who wondered that a Statue with such perfect lineaments, could neither go nor stand. Dost aliquid tnius. There wants a living Principle within. With the putting off the Old man according to the Conversation, and putting on the new, there must be a renewing in the Spirit of the mind, Eph. iv. 23. Many Heathens excelled in the exercise of Virtues, Aristides, Cato, Regulus. And yet if you will believe St. Augustine they were but splendida peccata, shining sins, they wanted both right Principle and end, and the sprinkling with Christ's Blood. We must add Faith to our Virtue, as well as Virtue to our Faith. See that you do the great things of the Law, but besure you leave not undone the greater things of the Gospel. A lively work of Faith to purify your hearts, unite you to Christ, and make you partakers of his Spirit for sound Regeneration, and through Conversion, without this you are undone for ever.  
Fifthly, Not being of the true Church, or of this or that Party or Persuasion. 'Tis a wonder so many should be cheated with so groundless an error; not only Papists, who have an Hypothesis which tempts them to it, That the Faith of the Church, and Treasury of the Church, may be Communicated to them by being Members of it. But many others crying I am of Paul, I of Apollo, I of Cephas. A true Son of the Church, one of the Godly Party, one of the Friends. But I beseech you take notice. 'Tis not being of the truest and best Religion in the world will save you, but being true to that Religion, and living up to it. Salvation was of the Jews. Theirs was the Religion God dispensed Salvation in, yet all Jews were not saved. All are not Israel who are of Israel, nor all the children of Abraham's Faith, who were the children of his flesh.  
Surely Judas was of the true Church, when he was of our Lords own Family; and yet went thence to his own place, a place to which you would be loath to follow him. Be thy head never so Orthodox, as to the Articles, of Faith if thy life be Hetrodox as to the Rule of Practice; the goodness of thy Faith will be so far from excusing the badness of thy Life, that it will greatly aggravate thy Condemnation; and the more clearly thou knowest thy Master's will and the more firmly thou believest it, with more stripes shalt thou be beaten for disobeying it. Tho bad Company occasions many men's damnation, and good Company may be an help to; yet never was it, never shall it be a cause of any man's Salvation. I mean that he should be saved, merely for professing the same Religion, with them who are saved, though not for the Professing but Practising of their Religion.  
Lastly, Not believing in Christ, or presuming rather they do so, without any Fruits of Faith to prove it true and lively. God forbidden I should make any sinister reflections on the Doctrine of our Church, and a Doctrine so clear in Scripture as that of the Justification and Salvation of sinners by Faith in Christ, yea by Faith alone. God who regarded the lowliness of his hand maid, when his Son was Conceived: hath had regard to this humble lowly Grace, as to the Conceiving Christ in our Hearts. That Christ may dwell in your hearts by Faith. 'Tis appointed to receive Christ Jesus, and to make us the Sons of God by so doing. And whosoever believes in him shall not perish but have everlasting life. John iii. 16. I know no other way of Salvation for myself; I teach no other way to you, yet after all, I say to you, look well to yourselves, that your Faith be Faith indeed, not a dead faith, not a bold presumption, not a self delusion. The stronger and purer the Liquor is with which the Poison is mixed, the more dangerous will its Operation be. I fear the Poison the Devil infuses in this Holy, this pure Doctrine of the Gospel, kills multitudes for want of caution. I beseech you therefore be very cautious lest you be deceived in your Faith. The question is not whether Faith will save thee and makes thee ready for Christ. But whether thou indeed have Faith that is true Faith. 'Tis certain Faith alone justifies a sinner: but as certain, that that Faith which is alone justifies no sinner. The Eye alone sees. The Hand alone works; but if the Eye or Hand be alone, that is, separated from the Body, they neither see nor work. Tho Faith justifies us as a passive Grace receiving Christ, and the gift of Righteousness by and with him; and Sanctifies as an active Grace; yet 'tis the same Faith that doth both, and if it do not both, it will do neither. With the same Hand we receive what is given us, and with the same Hand we work what is enjoined us. The same Faith that receives Christ as a Saviour, engages you to serve him as your Lord and King. And the same Faith which justifies your Persons, must Sanctify your Natures, Act. xxvi. 18. And purify your hearts, Act. xv. 9 And work by love, and make you new Creatures in Christ, 2 Cor. v. 17. if it engraft you into him; and will constrain you to live to him, if you do in good earnest believe he died for you; and if your Faith have not these Fruits to prove it true and living, it makes you not ready for Christ, thou rather dreamest thou believest in Christ; than dost so really, and whilst thou art in this stumber, thy Lamp will go out, like the foolish Virgins, Matth. xxv. 8. and thou wilt have nothing to meet Christ with when ever he comes.  
Thus have I shown you negatively what will not make you ready for Christ, though too many flatter and befool themselves that it will, and will not suffer themselves to be convinced of their error till it be too late to redeem and mend it. I earnestly exhort you, and most hearty beg of God you may never be found in that number.  
And now I proceed to the positive part, to show wherein Readiness for Christ consists, And  
First, To be ready for Christ is to be a Good man, a Righteous man, an Holy upright Godly Man. One who desires to do the whole will of God sincerely: both by ceasing to do evil, and learning to do good, denying and abstaining from all known sin, and applying himself to perform all known Duties: with a Conscience void of offence both towards God and towards men. To be hearty Religious, Just and Sober, Crucifying the Flesh with its affections and lusts. Walking before God with respect to all his Commandments, in a word, to be Christ's true and faithful servant.  
For the Scripture is express and plain, that God will do good to them that are good and upright in their hearts. Psal. cxxv. 4. That he will give eternal life, to them who by patiented continuance in well doing seek for Glory and Immortality. Rom. two. 7. and Christ himself hath told us that Not every one that saith unto me Lord, Lord, shall enter into the Kingdom of Heaven: but he that doth the will of my Father which is in Heaven, Matth. seven. 21. and St. Paul. If ye live after the flesh ye shall die: but if ye by the Spirit mortify the deeds of the body ye shall live, Rom. viij. 13. And again. Be not deceived God is not mocked for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh, shall of the flesh reap corruption: but he that soweth to the spirit, shall of the spirit reap life eve lasting. Gal. vi. 7, 8. And the terms upon which St. Peter assures you of entrance into the Everlasting Kingdom of our Lord and Saviour Jesus Christ, are that ye abound in Faith, Virtue, Knowledge, Temperance, Patience, Godliness, Brotherly kindness, Charity. 2 Pet. i And David in Psalm xv. gives the description of a Citizen of Zion: who shall dwell in God's Holy Hill, by the same measures. And in God's name saith Psalm l. 23. To him that ordereth his Conversation aright, will I show the salvation of God. And lastly 'tis Christ's promise. Where I am there shall also my servants be, John xii. 26. And indeed it is the Scope and import of the whole Scripture both Old Testament and New, to show that wicked and bad men shall go to Hell, and only Righteous and good men shall go to Heaven. Psalm iv. 3. Know that God hath set apart him that is Godly for himself. But Psalm ix. 17. The wicked shall be turned into Hell. Ezech. xviii. 20. The Righteousness of the Righteous shall be upon him and the wickedness of the wicked shall be upon him. John v. 29. They that have done good shall come forth to the Resurrection of life, and they that have done evil to the Resurrection of damnation. For we must all appear at the Judgement Seat of Christ, that every one may receive the things done in his body, according to what he hath done whether it be good or bad, 2 Cor. v. 10.  
And I beseech you, neither to censure, nor misinterpret, this method of proceeding; by beginning to declare in such general terms, wherein Readiness for Christ consists. But consider the wisdom of God leads me in it; for though the Scriptures do treat of these things some times more accurately and distinctly, yet for the most part they speak of them in these general expressions. And that for Wise and Holy Reasons. For the Scriptures were written not only for the Wise and Learned, but for the unwise and Ignorant, for Babes in Christ and beginners, as well as for grown men and Proficients. For the Lamb to weighed in, as well as for the Elephant to swim in. Now for the sake of the first sort, who are not able to discern critical differences of things: nor to comprehend the more mysterious and intricate expressions, nor to understand Artificial and Figurative words: in which some times the Truths of the Gospel are wrapped up and veiled: It seems very agreeable to the goodness of God to condescend to the weakness and capacities of those, to whom he speaks.  
And to propound the way of Life and Death, to Heaven and Hell, in such general and easy terms, as all may understand. And such as are suited to affect a Natural Conscience: and to be an initial and leading way to the receiving, what the Gospel speaks more distincly and accurately to those, who are awakened to be inquisitive, and rendered capable of what is more high and difficult, by the use of general words, and easy to be understood: Such as these are, with which I have begun: To be ready for Christ, is to be a good man: for none but such shall go to Heaven.  
Secondly, To be ready for Christ is to be a good Christian. And what that implies we shall best understand by our Baptismal Covenant in which we enter upon the profession of Christianity. Now as in that God promiseth to accept us as Members of his Son, to own us for his Children and make us Inheritors of the Kingdom of Heaven: so we on our parts engage and promise three things, first to renounce the World the Flesh and the Devil. Secondly to believe all the Articles of the Christian Religion, viz. with an Applicatory Faith. Thirdly, to keep Gods Holy Will and Commandments, and walk in the same all the days of our life, and he that keeps this Covenant is a good Christian; and as a Child of God shall inherit his Kingdom: and is ready to go to it when ever Christ comes.  
Now these three, answer the three great Graces, which are the condition of the New Covenant. Repentance, Faith, and new Obedience. And though the last is included in, and be reduceable to the first: because no man truly reputes of past disobedience: who resolves not, and who endeavours not, to yield unreserved obedience for the future; and therefore the two former are oft put alone for the full and whole condition of the Gospel Covenant. The Kingdom of Heaven is at hand, repent and believe the Gospel. Yet I hope we may inoffensively reckon them all three distinctly: especially considering that though they all have a general respect to the whole Holy Trinity, yet they may not improperly be said to have a peculiar reference to the distinct Persons, to whose name we are expressly Consecrated in our Baptism. The Father, Son, and Holy Ghost, Repentance towards God, that is the Father, Faith towards our Lord Jesus Christ. So St. Paul expressly speaks, Acts xx. 21. New Obedience towards the Holy Ghost, who is the immediate Author of Sanctification, and to walk in newness of life is to walk in the spirit, Gal. v. 25. And to be led by the spirit, Rom. viij. 14.  
If therefore thou wouldst be a good Christian, and as such ready for Christ.  
First, With Holy shame and Godly sorrow turn from sin and creatures, in which thou hast too long sought satisfaction, to God as thy all-sufficient portion and happiness.  
Secondly, Come to him by Christ the great and only Mediator, who hath made our peace with him, and wrought that reconciliation by which alone thou art capable of enjoying him.  
Thirdly, yield up thyself to the conduct of the Holy Ghost, as thy Sanctifier, to enable thee both to believe, and to bring forth the Fruits of Faith, in new obedience, as testimonies of thy sincere thankfulness: love being best seen in keeping the Commandments.  
Thirdly, to be ready for Christ, you must, 1. be Justified. 2. Sanctified. 3. Exert and exercise that Faith, by which thy person is Justified, and thy Nature sanctified, in watching for, and preparing against Christ coming. The two former may be called our Habitual readiness, such as the Wise Virgins had, even whilst they slumbered and slept. The third our actuals Readiness, such as theirs was when they awaked, and trimmed their Lamps.  
The two first put us into a safe Estate of Readiness for Christ coming, the third into a comfortable present disposition to meet him at his coming.  
The first gives us a Title to Heaven. The second a fit qualification for Heaven, the third an immediate and proximate disposition for Heaven, and confident hope of our admittance into it.  
The two former concern our dying without danger, the third our dying without fear of danger, willingly, joyfully, triumphantly. Singing with old Simeon nunc dimittis. Lord now lettest thou thy servant departed in peace. And St. Paul's Cupio dissolvi, I desire to be dissolved and to be with Christ. And St. john's veni domine Jesus, Even so come Lord Jesus come quickly.  
A word of every of them; First to be ready for Christ, thou must be Justified to give thee Right and Title to Heaven. For we are all by Nature Children of wrath, Eph. two. 3. And can claim no Inheritance but Hell, as our due. And we are hold under an unalterable Covenant, Do this and live, Rom x. 5. Which exacts and will abate nothing of perfect personal Obedience; which God knows, and ourselves must acknowledge we are far from having performed, or any ability to perform: and an inexorable Law which denounceth a curse against all that continue not in all that is written, Gal. iii. 10. And an inflexible Justice, which can neither be bribed nor forced. Not bribed because 'tis Justice: not forced because 'tis Gods. And all these keep the passage to Heaven more strictly, than the Cherubin with the Flaming Sword did that of the Tree of Life: and there's no hope or possibility of getting in till these be satisfied, which in and of ourselves we can never do.  
'Tis an eternal and immutable Truth, who ever is once a sinner, can never come to Heaven till his sin be pardoned and done away: and his person Justified in the sight of God.  
If there were no other Texts in all the Bible, (though there are abundance more of like import) that must be erazed and canceled, before an unpardoned sinner, as such, can have any hope. Rom. iii. 23. For all have sinned and come short of the glory of God: Being justified freely by his Grace through the redemption that is in Jesus Christ: Whom God hath set forth to be a propitiation through Faith in his Blood, to declare his righteousness for the remission of sins, etc.  
Now whether Justification be wholly comprehended in forgiveness of sin, as many great Divines do hold: or besides Pardon, it include somewhat which must render us Righteous in the sight of God: As neither fewer for number, nor less for name and note have taught, I list not to Dispute: Polemical Divinity fits not the Pulpit: and is never less seasonable than at a Funeral. Dust cast on fight Bees soon ends the fray.  
This dust of Death sprinkled amongst us should mind us of our Work or Hives. And wherein soever the strict notion of Justification doth consist, this I may say is without Controversy, that we must be pardoned and accepted as Righteous before we can stand in God's sight: and both these we must have by Faith in Christ. His Blood and Obedience purchase both, and our Faith must receive them and apply them that we may be Justified.  
First Pardon. Eph. i 7. In whom we have redemption through his Blood, even the forgiveness of sins. Be it known unto you therefore men and brethren, that through this man is preached to you the forgiveness of sins. And by him all that believe are justified from all things, from which ye could not be justified by the Law of Moses, Acts xiii. 38, 39 And 1 John i 7. The Blood of Jesus Christ his Son cleanseth us from all sin, and if any man sin we have an Advocate with the Father, Jesus Christ the Righteous: and he is the Propitiation for our sins: Chap. two. 1, 2. And in the Institution of his Holy Supper he gives this Reason for the drinking of the Cup. Matth. xxvi. 27, 28. Drink ye all of it. For this is my blood of the New Testament which is shed for many for the remission of sins. And in Gal. iii. from the 5. to the 15. too long to be transcribed. God's Justifying the Heathen by Faith, and the Just's living by Faith, are argued from Christ's being made a Curse for us.  
Secondly, Righteousness: He is the Lord our Righteousness, Jer. xxiii. 6. He was made sin for us; 1. A sin offering, That we might be made the Righteousness of God in him, 2 Cor. v. 21. As by the offence of one, judgement came upon all to condemnation: even so by the Righteousness of one, the free gift came upon all men, to Justification of life. For as by one man's disobedience many were made sinners: so by the obedience of one shall many be made Righteous, Rom. v. 18, 19 Read the whole Chapter, not to say the whole Epistle, the chief Scope of which tends this way. 1 Cor. i 30 Christ is made unto us of God Righteousness, which made St. Paul so earnestly desire to be found in him, not having his own Righteousness, which is of the Law, but that which is through the Faith of Christ. The Righteousness which is of God by Faith, Phil. iii. 9  
Secondly, We must be Sanctified by his Spirit, as well as Justified by his Merit. This must qualify and make us fit for Heaven. The pure in heart shall see God. Mat. v. 8. And without Holiness none can see the Lord, Heb. xii. 14. For into the New Jerusalem, shall in no wise enter, any thing that defileth, neither what soever worketh abomination or maketh a lie. Rev. xxi. 27.  
Without being Sanctified no man is fit, 1. For the Place. 2. For the Company. 3. For the Work of Heaven.  
First, Not for the place. 'Tis his Holy Heaven, Psalm xx. 6. All the Types of it were Holy, Paradise, the Tabernacle, the Temple, yea the Hill on which it stood: even a temporary and transient manifestation of God's Presence or Glory Consecrates the place: how much more Holy than is that place which is the Habitation of God's Holiness and Glory as Heaven is called, Isay lxiii. 15. That part of the Temple where the Ark stood under the Wings of the Cherubims, the type of God's constant residence (for the Mercy Seat was his Throne, and he dwelled betwixt the Cherubims) was called the most Holy, the Holy of Holies; the Holiest of all: how Superlatively Holy then must that place be, of which this was but a figure.  
What ever God Sanctifies by his presence must not be defiled by the approach or touch of any unclean thing. When God appears to Moses in the Bush or Joshuah in the Vale, both must put off their shoes from their feet, because the ground was holy on which they stood. Paradise could bear our first Parents no longer, when they had sinned away their Innocence. Nay the Angels fell from Heaven, when they fell from the Holiness in which they were created.  
And Possession, (which you call Eleven Points) could not secure their stay. And thinkest thou with an unsanctified heart, which bears Satan's Image to be admitted into that place, from which that very Image cast them out. 'Tis said some Vessels are so delicate and pure that they will hold no Poison, but crush and break in pieces to be rid on't. Should one sinner get into Heaven with his unchanged, his envenomed Nature, Heaven would cleave under him as the Earth did under Korah, Dathan and Abiram, rather than not discharge itself of him. Yea when he saw his own loathsomeness in that pure place, he would save and prevent their labour who would cast him out, and partly for shame to be so unlike the rest, and partly for the unagreeableness of the place to his expectations and desires, he would leap down headlong, rather than tarry there. As Vzziah when the Leprosy arose in his Forehead, the Priests thrust him out of the Temple, yea he himself hasted to go out, 2 Chron. xxvi. 20. And the expression is remarkable concerning the Angels which kept not their first State, they left their own Habitation, Jud. verse 6. for though Michael and his Angels fought and cast them out, Rev. xii. 7, 8, 9 Yet they were soon weary of Heaven, and of their Holy Habitation, and ready enough to leave it of their own accord, when they had made themselves so unlike to it.  
And what ever they think, who look upon Heaven as a reserve, when they can stay no longer in this world, to be chosen rather than the place of Torment: and fancy it like a Turkish Paradise, a place of ease and sloth, to eat and drink, and gratify their sensualities, from an absurd misunderstanding of some allusive and Figurative expressions; yet if an unsanctified man, with his heart full of his present Antipathies against the Holiness of that place, should step in thither, it would certainly be the most irksome and disagreeable place he ever came in, and more like a Purgatory than a Paradise, and never was he so uneasy, as he would be there, nor was ever creature so much out of its Element, as such a man would be. And how strange or surprising soever this may seem, its easy to convince you of its Truth by Principles of Reason. For likeness is the cause of liking, and Satisfaction ariseth from the sutableness of the Object to the Subject that receives it. Many things have an intrinsic Excellency in themselves, and are very desirable to those, to whose capacities and dispositions they are suited: which are not so at all to others. Hony is very sweet to an Healthful palate: but bitter to the Tongue which is dried and scorched with a Fever. Meat and drink are very pleasant to an hungry Stomach, but their sight or smell will make him Sick who is troubled with a nausea or loathing: Music and Songs greatly delight a cheerful airy spirit, but to him that is of an Heavy heart, are like the taking away a Garment in cold weather, Prov. xxv. 20. And to him that's tired out for want of rest, one hours Sleep would be more welcome, than the best Melody of Voice or Instrument.  
We are never well but when we are where we would be: and we would never be out of our own Element. The Worm in the Earth, the Bird in the Air, the Fish in the water, not only live, but each in his Place doth grow, and sing and play. But change their Element, and presently they languish and die.  
Sin and this World are a sinner's Element, and put him into Heaven whilst he continues such, and his Heart would die within him as soon as he found where he was. The Air of that purer Region, that Holy Climate would be to him as Ireland is said to be to Spiders, Toads and Vipers. His Conversation must be in Heaven, whilst he lives, Phil. iii. 20. to whom Heaven would be Heaven indeed, that is, a place of Bliss and satisfaction when he dies.  
Secondly, The Company: And this makes an unsanctified person more unfit for Heaven, and would render his being there yet more uneasy to him.  
Can two walk together except they be agreed? Amos iii. 3. And there is just such agreement betwixt a wicked unsanctified sinner, and all the Company in Heaven: as there is betwixt Light and Darkness, Christ and Belial, the Seed of the Woman and the Seed of the Serpent. You may find what Company there is in Heaven by that short, yet full Muster-Rowl of that Heavenly Host, Heb. xii. 22, 23, 24. The sum of which is this, that in the City of the living God the Heavenly Jerusalem, there are God the Judge of all, Jesus the Mediator of the New Covenant, an innumerable company of Holy Angels, the General Assembly and Church of the first born, which are written in Heaven, and the spirits of just men made perfect.  
Now if amongst all these, a more narrow search be made then, was amongst all the creatures for an help for Adam, The return must be made us then, non est inventus. There was not found for Adam a meet help, Gen. two. 20. So amongst all these will not be found a meet Companion for an unsanctified sinner. Not God: for he hath been used to say to him, Depart from me, I desire not the knowledge of thy ways. What is the Almighty that I should serve him? Job xxi. 20. And God will take him at his word, they'll never come together, nor will he now be served or enjoyed by him.  
Not Christ, for of him he said, this man shall not reign over me, Luke nineteen. 14. What therefore should he do in his Kingdom? Or how can he have Fellowship with him, who trampled his blood under his Feet? Not the Holy Spirit whom he always resisted, grieved, vexed, fretted, and did despite unto; whilst he was striving with him, to render him a meet Habitation for God.  
Not the Holy Angels, for he never caused their Joy in Heaven by his Repentance: and they can not be glad to see him there. Not the Spirits of just men made perfect: for the beginnings of that perfection in the first lineaments of Christ's Image on their hearts and lives: and the initial participation of the Divine Nature made them the Objects of his scorn and hatred. Whom though his Brethren by Nature, he loved just as Cain did Abel: and for the same reason, 1 John three 12. Or as Ishmael did Isaac, or Esaw Jacob, or as a Wolf doth love a Sheep. The Righteous is abomination to the Wicked, Prov. xxix. 27. And what a kind of Heaven would it be for an unsanctified man to be shut up with such Company as he hates with the worst of Antipathies: and vilifies with the bitterest censures, and most despightful scorn?  
Nor could the Company of Heaven like him better than he likes them. For God is not a God that hath pleasure in wickedness, nor shall evil dwell with him, Psal. v. 4, 5. Christ saith to them departed from me, ye that work iniquity, Matth. seven. 23. The Holy Spirit will not entertain him, who would never open the door to him, knocked he never so earnestly and long, but all ways shut him out of his heart. 'Tis the Offices of the blessed Angels to gather out of the Kingdom all things that offend, and them that do iniquity: and to cast them into a furnace of fire, Matth. xiii. 41, 42. And they will do their Office impartially. As for the Saints, as they could give them no Oil to help them in Matth. xxv. 9 So would they give them no countenance, should they get in without it. Moses accuses them, John v. 45. The souls under the Altar cried against them whilst they lived, Revel. vi. 9 And shall judge them when they die, 1 Cor. vi. 2. The whole Herd makes head against a blown Deer. Those Loyal Subjects will not harbour such Traitors against their Lord and King. Then shall be the great Excommunication: and the Church of the first born will put from amongst them every wicked person, as 1 Cor. v. 13. enjoins. Therefore Oh unsanctified sinner bethink thyself in time. To which of the Saints wilt thou turn, Job v. 1.  
Thirdly, The Work of Heaven: which he hath neither skill to perform, nor time nor heart to learn, renders an unsanctified man as uncapable of Heaven as either of the former. For the Work of Heaven is to serve the Lord incessantly. And his servants shall serve him, Rev. xxii. 3. To do his Will so perfectly, that 'tis fet as a pattern how to do it on Earth: Thy will be done on Earth as 'tis in Heaven, Mat. vi. To love the Lord with perpetual extastes, and ravishments of Soul: to Worship him that sits upon the Throne, and give him glory, throwing down their Crowns at his feet, and saying thou art worthy, O Lord, to receive glory and honour, and power, to sound forth Eternal Hallelujahs, and not to cease either day or night, from crying Holy, Holy, Holy: to him which was, and is, and is to come, Rev. iv. To sing the Song of Moses, and the Lamb who redeemed them from the Earth, and made them to his Father, Kings and Priests to offer up the pure incense of Eternal Praises. And such as this being the incessant endless employment of Heaven, I beseech you give me leave with freedom, to Appeal to your Consciences, who either never Pray nor Praise: or slubber over a few formal Devotions, for custom sake, and to stop the Mouth of Conscience with the greatest weariness, as the most irksome task and druggery of your lives, and are so tired at a Prayer or Sermon, that nothing tries your patience like it: or seems so tedious, and so much the more as the service is more spiritual and searching: what would you do in Heaven? what corner would you find to sleep in? How many wearied and longing Eyes would you cast upon that Glass of Eternity, which will never be run out: How tedious would that everlasting Sabbath seem, when you so often ask of these below, when will they be gone. Amos viij. 5. I entreat you therefore be convinced of the indispensible necessity of Sanctification to make you fit to go to Heaven with Christ. For either God must change the Nature of Heaven, to fit it to thy Fancy, which he will never do: or thy heart must be made like it, even Holy and Heavenly to savour and delight in the things of God, or else Heaven itself would be no Heaven to thee.  
In a word: without Justification thou canst not go to Heaven as a state of happiness though thou wouldst: and without Sanctification thou wouldst not go to Heaven as a state of Holiness though thou mightst. See Col. i. 12. Giving thanks to the Father who hath made us meet to be partakers of the Inheritance of the Saints in light. Mark! 'Tis an Inheritance: thou must be made a Son to have a Title to Inherit: there's Justification. But 'tis an inheritance of the Saints in light, and thou must be made a Saint and Child of Light, to be meet to enter into the possession of it. There's Sanctification, 1 Cor vi. 9, 10, 11. Know ye not that the unrighteous shall not inherit the Kingdom of God? be not deceived neither Fernicators nor Idolaters, etc. shall inherit the Kingdom of God, and such were some of you, how then came they to be capable? But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the spirit of our God. Here you have them both expressly. St. Paul again tells you, Rom. viij. 30. Whom he justified, them he also glorified. In which place also we have both these, the first explicitly: you must be justified before you can be glorified, the second implicitly, for therefore glorified signifies perfectly sanctified. Grace is glory in the Bud and Blosom. Glory is Grace in the full blown Flower and ripe Fruit: Now as no ripe Fruit without a Blosom, no full blown Rose without a Bud; so no Glory without Grace preceding. From glory to glory. 1 Cor. three ult. That is from Glory inchoate in Grace on Earth, to Glory consummate in Bliss in Heaven. As childhood is before manhood, and he that never was a child, shall never be a man: So he in whose heart Christ was never form by the immortal seed. Who never was born of the Spirit. Who never as a new born Babe desired the sincere Milk of the Word to grow thereby, shall never arrive at the Stature of the fullness of Christ, shall never attain to that perfect Image of the Son of God, to which all his, are Predestinated to be Conformable: shall never be a perfect man in Christ, nor appear before him perfect in Zion, to follow the Lamb upon that Holy Mountain.  
The Conceptions which the best men have of Heaven, are very low, obscure and imperfect, but certainly those which ignorant and profane men have of it, are strangely absurd and brutish, or it were impossible they should ever hope to get thither, till their sins be both pardoned and subdued; for 'tis next to a contradiction to think they can reign with Christ, in whose mortal Bodies, or immortal Souls sin is allowed, and continues to reign. For, least of all in this sense, can corruption inherit incorruption.  
Thirdly, Tho the two things, we last insisted on, are the main to constitute us Christians, and blessed is he that hath attained them; to be Justified and Sanctified: yet one thing is farther necessary, if not to the Esse, the Being, yet to the bene Esse the well Being of a Christian, to render us completely and actually ready, for Christ's present coming:  
They that had their Lamps lighted, and Oil provided in their Vessels, yet slumbered and slept: and though their Lamps were not gone out, they burned dim, and wanted new trimming. The brightest Coals will veil themselves with Ashes, if they be not blown off. And the clearest waters will contract a slime and muddy Sediment, by long standing; and so will our Graces, decline, wax Faint, and languish: if they be not exerted, stirred up, and exercised: which makes it most needful, to be daily acting that Faith a fresh upon the promises, by which we are justified, and actuating that Grace anew, by which we are Sanctified.  
There are many expressions in Scripture whereby this duty is enjoined, as trimming our Lamps, Matth. xxv. 7. Having our loins girded, and our lights burning, Luke xii. 35. stirring up the gift of God, 2 Tim. i 6. which in the Greek is an eligant Metaphor, signifying the blowing off the Ashes. Giving all diligence to make our calling and election sure, 2 Pet. i 10. Proving our own selves, 2 Cor. xiii. 5. Growing in Grace, 2 Pet. three 18. Going on to perfection. Reaching forth to those things which are before: pressing towards the mark for the price, Phil. iii. 14. Being Righteous still, and Holy still, Rev. xxii. 11. that is, let him take care to be more and more so, by holding fast what we have, Rev. three 3, 11. By keeping ourselves in the Love of God, Jud. 21. Looking for and hastening to the coming of the day of God, 2 Pet. three 12. With many more, but the most frequent and most significant is Watching. Watch therefore for ye know neither the day nor the hour when your Lord doth come, Mat. xxiv. 42. xxv. 13. Mark xiii. 35. and 37. What I say unto you I say unto all Watch. Watch ye, stand fast in the Faith, quit you like men, be strong, 1 Cor. xuj. 13.  
Now this charge given us in the Text, to be ready, as it, in the first place, requires our speedy care to get our sins pardoned, and our peace made with God, and our hearts changed, and our Nature's renewed to the Image of God, so it farther puts us upon a daily strengthening our Faith, and renewing our Repentance, labouring after assurance, standing upon our constant guard, and endeavouring to be always in such a posture, as we would be willing, nay glad, to be found in, when ever Christ shall come. To Watch against sloth, security, worldly cares, relapses into sin, or what ever may overcharge our hearts, and render us liable to surprise, or to be overtaken with that day at unawares, read Luke xxi. 34, 35, 36. To rise speedily from our falls into sin, by present Repentance. To be watchful against all temptations to sin, and occasions of backsliding or declining.  
For admitting, that on God's part, (whose gifts and calling are without Repentance, Rom. xi. 29. and who loves unchangeably, and to the end, them whom he takes for his own, Joh. xiii. 1.) Those who are truly Justified and Sanctified, cannot fall totally and finally, from that estate: because God upholds them with his hand: and none can take them out of his hand, because he is stronger than all, Joh. x. 28. 29. and the Righteous are an everlasting Foundation, Prov. x. 25. because the Foundation of God standeth sure, having this seal the Lord knoweth who are his, 2 Tim. two. 19 and these two, Deus Providebit, and Christus Oravit, God's Providential care over them, and Christ's constant intercession for them: will preserve them to, and at the last. Yet were it as possible on God's part, as 'tis on theirs: It would be very sad for David and Bathshebah, to have died like Zimri and Cosby, as they sinned like them; and for St. Peter to have breathed out his soul, in that breath, which was polluted with denying and forswearing of his Master; and for any man to die without, at least a General Repentance for every sin; and Particular Repentance for every gross and known sin, and therefore we must be upon our constant Watch and Guard.  
Especially considering this Watchfulness is appointed as a means to preserve us from falling, (Watch and Pray lest ye fall into temptation, Mark xiv. 38.) By him who designs the means, as well as the end. And hath no where secured the end to them, who disobey and tempt him, by neglecting of the means, and for want of Watching. Admitting again they cannot break their Necks, (as the usual comparison is) wholly lose their Spiritual life: yet may they break their Legs and their Arms, and all their other Limbs, and go maimed and halting to their Graves. And may incur many dreadful evils to themselves, besides the dishonour they bring to God, reproach to the Gospel and scandal and offence they give to others: for they may by grieving the Spirit provoke him to suspend his influence: may wound their own Conscience: weaken their Graces, lose their Comforts: fall under desertion: pull down Temporal vengeance on themselves: be brought into bondage by the fear of death: lessen their reward in the Kingdom of Heaven, though they should not wholly be shut out: yea may make it justly questionable, to themselves and others: whether they were ever Justified and Sanctified indeed, or had any more than a name to live. All which do so infinitely out weigh the short, the paltry, the filthy pleasures of sin that their sloth, and neglect of Watching may gratify them with: that I hope they may abundantly convince you of the necessity of adding this last care, to what went before, to be presently ready for Christ: and to keep yourselves so, by Watching and standing always on your guard; till he shall come and give you the blessing promised to those he finds so doing, Matth. xxiv. 46.  
I shall now proceed to an useful improvement of this weighty truth, that it is the indispensable duty, and highest wisdom of every man, to be presently ready for Christ's coming, and I shall endeavour it in four Uses.  

1. Instruction.  
2. Reprehension.  
3. Examination.  
4. Exhortation.   
Although I shall slide over the three first, little more than naming the particulars, the last being that which I chief design.  
First, It will be very useful to Instruct, and direct you, what is to be done on your parts that you may become thus fit and ready for Christ's coming; or to attain those things, in which this readiness hath been declared to consist.  
I take it for granted, that some thing is, yea very much is, incumbent on us, to be done on our parts: and that wretched Opinion, that we may neglect duty to Gods Revealed will; upon pretence of devolving all upon his Secret Decrees, is fit to be exploded and abhorred amongst Christians, than confuted. The Text supposeth it when it bids ye be ready. And another Text expresseth it, which tells you: The marriage of the Lamb is come, and his wife hath made herself ready, Rev. nineteen. 7. And both the Jaylers' question, Sirs what must I do to be saved? Acts xuj. 30. And the answer to it imply so much. And that common saying of St. Austin hath obtained Universal consent, That he who made thee without thyself, will not save thee without thyself. It being therefore taken for granted, that we can and must do somewhat: let us now inquire, and so direct you what it is.  
First, Be throughly convinced of thy own unreadiness: Sense of want is the first, the most Natural and most effectual motive, to seek supply. Jacob would never have sent his Sons, much less his Benjamin, into Egypt to buy Food, if the Famine had not pinched him, and his Household in the Land of Canaan. The full soul loatheth an Honey Comb, but to the hungry soul even bitter things are sweet. They who are whole care not for the Physician, but the sick will both send for him, and Fee him willingly. Christ calls those who are weary and heavy laden with the burden of sin, Curse of the Law, sense of God's wrath, and 'tis well if these will come, there is most hope of them, but for others, he may stretch out his hand all the day long, and they regard it not. There was enough said before to convince thee of thy unreadiness, if thou be'st an Unsanctified man, this is only added to persuade thee to consider it, and to yield to conviction of thy sin and misery.  
Secondly, Be persuaded of the infinite concernment of this matter: the water will rise no higher than the Spring Head: and the motion will answer the weight which causeth it, a small weight produceth but slow motion, but a great and heavy one, such as is quick and violent. They that have slight thoughts of the concerns of another world, 'tis no wonder they are so little concerned about them: But they that consider well what is the Consequence of not being ready when Christ comes, what it is to have all the doors of Grace and Mercy, Hope and Glory shut against them, what it is to lose an Immortal Soul, which the gain of an whole world could not compensate. What it is to be driven from God and Christ, and the Regions of Bliss, with a depart ye Cursed into everlasting fire, prepared for the Devil and his Angels: to be shut up in that Dungeon of utter darkness, where shall be weeping and wailing and gnashing of teeth, under the gnawings of the Worm, which shall never die, and in midst of a fire that shall never be quenched: in a word, they that wisely lay to heart this Truth, that the enjoyment or loss of infinite and everlasting happiness; and the suffering or escaping endless and unconceivable torments, infallibly depends upon being, or not being ready for Christ, when he comes by Death or Judgement, will have other thoughts of these things, and will be awakened by them to make ready in good earnest. Which I hearty wish we all may.  
Thirdly, Get clear and distinct knowledge of the main Grounds of Religion. Knowledge is a loading Grace, the new man is renewed in knowledge, Col. iii. 10. And without it the heart cannot be good, though it be too often without a good heart. But of all Knowledge, get as full and clear a Knowledge as you can, of the Covenant of Grace: by which alone the enmity is removed, and reconciliation is made, between an offended God, and lost mankind. And herein especially study to know the Mediator of this Covenant, as to his Person, Natures and Offices, and the Efficacy of his Death, Resurrection and Intercession: with the terms upon which he will receive thee as one of his redeemed one's: and what returns he expects from thee. What be those sure Mercies of David that Covenant conveys, and what Obligations they are brought under, who are received into it, the Knowledge of these things is so useful, so necessary, so excellent, comprehending the true knowledge of Salvation: 'tis hard to desist from farther enlarging upon it, or pressing of it. An Interest in this Covenant, being the only means left us, for our Eternal safety and welfare.  
Fourthly, Frequently reflect upon thy Baptismal Covenant. I know no one thing in all the world, more hopefully likely to restore the life of solid Christianity to the world, which is so miserably decayed and dead in it, than this would be.  
For, first, It would mightily restrain sin, the bane of Christianity: to remember how solemnly we have renounced all the temptations and inducements to it: and no less provoke us to Faith and Obedience, the two great Pillars upon which Christianity is built: to think what Vows of God are upon us, and make us say with David. I have sworn, and I wil● perform it that I will keep all thy Righteous Judgements, Psal. cxix. 106.  
Secondly, It would put warmth, and Holy fire, into all our Devotions, which are mostly so formal cold and dead. To consider what mutual engagements have passed betwixt us, and that God to whom that Mediator through whom, and that blessed Spirit, by whose assistance we perform them. They being all, by true interpretation, farther enforcements o● those engagements, as were easy to show in all the particulars of Prayer, Hearing the Word, and Receiving the Holy Supper.  
Thirdly, It would heal our Divisions, and close up our Breaches, and restore that blessed Spirit of Love and Peace. The Bond of Perfection and Badge of Christ's Disciples, and help us to keep and hold the Unity of the Spirit in the Bond of Peace, as you may see from the Apostles arguing, Eph. iv. 4, 5, 6. To call to mind, that we are all Baptised into one Body, joined to one Head, received into the Family of one Father, obliged by the same Laws, made Candidates and Expectants of the same Jerusalem above, which is the Mother of us all.  
And what would have so beneficial an influence upon the life of Christianity, cannot fail to prepare us for the coming of Christ. I therefore again enforce my importunate requests to you: that you would often and daily meditate upon your Baptismal Engagements to the great God.  
Fifthly, Apply thyself sincerely and seriously, to the use of all God's means: with an earnest expectation and design, to receive from them, what God hath appointed them to convey to those who use them aright. Men for the most part use them customarily, and for fashion sake, expecting little from them, and receive as little as they expect. They proving dry Breasts and empty Channels. But if thou wouldst use them as thou shouldest, thou wouldst find it good to draw nigh to God, and that he never bid the house of Jacob seek his face in vain. 'Tis the Nature of means, to come in the middle, between what a man can do, and what he can not do, to help him by what he can do, to attain to what he can not do. In order to be ready for Christ, some thing a man can do, some thing he can not do. He can Read, Hear, Pray, Consider, stir his Natural affections, Love, Fear, Hope, Desire, by weighing what he knows. Some things, as yet, he can not do. Repent, turn to God, believe Savingly, for these are the gifts and work of God. Now God hath set the first in the way to the second, as it were in the middle betwixt what he can do, and what he can not, that by doing what he can at present: he may gradually come to ability to do, what he cannot yet do, and by degrees may ascend thither; whither he could not reach (per Sal●um) at once: I will make this plain by an easy comparison. A man cannot at one stride step up into the Room above him, ten foot higher than the floor he stands on: but if there be a Pair of Stairs, he can set his Foot first on the lowest, than on the second, third, and by degrees ascend a second, third, fourth Story, though ten or twenty Foot above the place from whence he first began. Just thus, there is a jacob's Ladder of many Rounds, set up between Heaven and Earth. We cannot step at once from Nature to Grace, from Earth to Heaven; but we may begin at the foot of this Ladder, and climb from the first Round to the second, and then the third, and so to the top, and gradually by the help of this Ladder, and the hand of the Spirit leading us up, we come to that, which without this we could not reach by the means of Grace, we attain Grace: and by Grace, as a means we attain Glory. I therefore again press you to Read, Hear, Pray, Meditate with honest industry, and an humble expectation of God's blessing upon his own Institutions, and thy labour shall not be in vain in the Lord.  
Sixthly, Allow yourselves due time and leisure for these things. Be good Husbands of time; no thrift is more commendable. Eternity depends upon it. And as I would specially commend unto you the strict Sanctifying the Lords day: a thing much out of use, which is one of the most visible Causes, why the power of Godliness, withers and dwindles so much away. (For 'tis easily observable that Religion thrives and prospers proportionably to the improvement of this day: and flourisheth, or is trodden down, according as this Fence is kept up, or neglected.) So let me earnestly commend to you, the setting apart some Portion of time every day, for God and your souls. That as God hath the Tribute of a Day-Sabbath out of the Week: He may have as it were an Hour-Sabbath out of every Day. As there was a continual Morning and Evening Sacrifice daily under the Law: so there should be at least, Morning and Evening time allowed for Spiritual Sacrifice under the Gospel.  
And here I cannot, I dare not, forbear to caution you of this great City; against the over lavish spending of whole Evenings in Public Houses, and at your Clubbs. (Thomas 'tis easy to foresee it may offend, both those, whose guilt, and whose interest it toucheth, for both these are teachy things) not that I am so rigid as to censure moderate Diversion, and Friendly Conversation. But I fear, yea I greatly fear, there is a fault, yea a great fault in this matter. If after your Shops, your Countinghouse, and Business, and the Change have taken all the day, the Coffeehouse, the Tavern, and the Club, shall take up all your Evening. What's left for God, for Souls, and for Eternity? And thou returnest home so late, that thy Family is in Bed, or half asleep, and thy head full of Stories and News, at least, if not of something worse: How slenderly, cursorily, and uncomposedly is God like to be served, in Family and Closet, if not shut out of both? And what if Christ should come and find you doing thus? Can you expect his Euge bone serve? well done good and faithful servant, or not rather his frown, with why hast thou served me thus?  
Seventhly, If thou wouldst be ready for Christ; get thy heart furnished and prepared, as that Room was where he eat his last Passover, Mark xiv. 15. Cast out all thy Lusts, and cast off every weight; but above all keep thyself from thine own iniquity, foster no bosom sin, enter into league with none. Tho 'twill be hard enough to get rid of others, yet thou'ld be easilier quit of twenty others than of such an one.  
A darling sin, a bosom sin, a peccatum in deliciis, is of all sins most offensive to God, most dangerous to ourselves. One Dalilah was too strong for Sampson himself: and he could not stand before her, before whom a thousand men fell at one time: but she cost him his Eyes and his Life. Every sin is a snare, and a cord to entangle men; but none so much as his Own sin. His Own iniquities, (there's the Emphasis) his Own shall take the wicked himself, and he shall be holden with the Cords of His sins, Prov. v. 22. Whether it be the sin of thy Natural Constitution, or thy Calling and Profession of life: or the time and place thou livest in; or that long usage and custom hath endeared to thee. (For from these four quarters, this blasting wind, usually blows upon men) and made as a right Hand, or a right Eye: or as the spots to a Leopard, or skin to an Ethiopian. This sin, what ever it be, is the plague of thy heart, the most Mortal Disease of thy Soul, and thou must set thyself with all thy might, both to find it out, and cast it out, and mortify it. 'Twas David's Argument for his uprightness, that he kept himself from his own iniquity, Psal. xviii. 23. I was also upright before him, and I kept myself from mine iniquity. And so must thou if ever thou expect acceptance with God.  
'Tis bad to be forced, or ravished, by Sin and Satan: 'tis worse to yield consent to one act of defilement, or Spiritual Uncleanness: but 'tis worst of all to be married to them, and this thou art by fostering a Bosom darling sin. This yields the constant use of Soul and Body to his impure embraces. This keeps Possession for him, and opens the Door as often as he knocks, and he enters in and dwells there. David's lust to Bathshebah, though very foul, is called a Way-faring man and a Traveller, 2 Sam. xii. 4. But where a darling sin is harboured, there Satan is at Home in his own House. This makes thy condition almost desperate, and nothing, but a speedy Divorce can prevent its being altogether so.  
Eighthly, Disintagle and unchain thy heart from the inordinate love and cares of the things of this world. Account thyself a Stranger and a Pilgrim here. Know that this is not thy rest, thou hast here no continuing place. But especially take Gods. Counsel to Hezekiah, Isa. xxxviii. 1. Set thine house in order, for thou shalt die, and not live. Prevent in time of Health, the distractions the unsetledness of thy worldly Affairs may and will give thee in the last Stage of thy life: leave nothing which may hinder thy following Christ readily, without once looking back, when he is about to lead thee out of this world. Remember Lot's Wife. Luke xvii. 32. Readiness to go into another world, Supposes Readiness to go out of this.  
Lastly, Call in the assistance and help of others. 'Tis the Character of a wiseman, that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquisitive. When John Baptist came Preaching Repentance, and showing them their danger, that the Axe was laid to the root of the tree: And that every tree that brought not forth good fruit should be hewed down and cast into the fire, Luke iii. 9 They all fall to ask, verse 10. The people asked of him, what shall we do then, verse 10. The Publicans, Master what shall we do? ver. 12. And the Soldiers likewise demanded of him saying, What shall we do? verse 14. Also Christ's Hearers, John vi. 28. said unto him, What shall we do, that we may work the works of God? And the affrighted Jailer cried out, Sirs what must I do to be saved, Act. xuj. 30. But where's the man that moves such questions now adays? Or asks the way to Zion? If you feel the least grudging of a Distemper in your Bodies, the Physician is sent for presently. Or fear a flaw in your Estates, you run to the Lawyer: but every man thinks himself Physician skilful enough for his Souls Distempers, and Lawyer good enough for his Title to Heaven. And though The Priests lips should preserve knowledge, and the people should inquire the Law at his mouth, because he is the Messenger of the Lord of Hosts, Mal. two. 7. Yet though he be A Messenger one of a thousand, an Interpreter to show to man his uprightness, Job xxxiii. 23. To declare to him whether his Spiritual condition be good and safe, and such as makes him ready for Christ, yet may he sit in his study till he die before any come to interrupt him with such business.  
It's true indeed, it may be you will send for him when you are Sick, I blame not this, better then, than not at all; provided it be not too late, as too oft it is. When the Physician leaves you and gives you over as hopeless: and you are drawing on, and have scarce any use of Sense or Reason left. As the Foolish Virgins beg for Oil, when sickness and the approaching pangs of death, gave them that smart Alarm. Behold the Bridegroom cometh, go ye forth to meet him. And then you would be getting, when you should be using it, what your whole life was lent you for. And then you would be taught in one quarter of an hour, (and when the indispositions both of Body and Mind, have made you past learning, or at least very unfit to learn) what is a Lesson hard enough for many years, even the calmest and least disturbed of them: and when thou didst enjoy a sound Mind in a sound Body.  
I beseech you friends resolve me; nay rather resolve yourselves; if it be good to consult your Spiritual Guides then, is it not better to do it sooner? whilst you are capable to take their Counsel, and have time to follow it? and if they may do you good then, may they not do you more good in a fit season? Why then will you choose the less before the more, and the worse before the better? I therefore with repeated importunity again entreat you call in all the help you can, both from experienced humble Christians, who make it their business in good earnest, to be ready for Christ themselves. And also from your faithful Pastors, Who watch for your souls. Soloman tells us twice, that in the multitude of Counsellors there is safety, Prov. xi. 14. xxiv. 6. and hath a vae●soli, woe to him that is alone, Eccl. iv. 10. He that trusteth in his own heart is a fool, Prov. xxviii. 26. And he that trusteth to it is little better. For besides its deceitfulness and our Natural Partiality to ourselves. Our ignorance and inadvertency needs much help, from the prudence and fidelity of others. Choose therefore some ferious Soul-friend, to whom thou mayest, with modesty and freedom, lay open thy Spiritual state. And as I told you before, that nothing is worse than a Bosome-sin. So nothing is better than such a Bosom-friend, to help thee into Abraham's Bosom, and the Arms of Christ. And this for the first Use of Direction, which I have enlarged much beyond my first intentions, and therefore will be very brief in the two that follow next.  
Second Use Reprehension, I shall name three sorts only to be reproved for sinning against the Truth we are handling. First, Those profane ungodly sinners, who are so far from endeavouring to be ready against Christ's coming, that they rather live without any sense of Death and Judgement, and Christ's coming at all: saying, at least in their hearts, and in their lives, with those Scoffers walking after their own lusts, 2 Pet. three 4. Where is the promise of his coming? As if they had made A Covenant with death, and were at an agreement with hell, As the Prophet describes them, Isay. xxviii. 15. Who rather work out their own damnation with security, presumption, and provocation: than their Salvation with fear and trembling. But such monsters of men, under the disguise and shape of Christians, are fit to be abhorred of all, than reproved of any. These Leviathans esteeming our Scripture Artillery, as he in Job lxi. 27.28. Doth Iron, Brass, and sling-stones, as stubble, straw or rotten wood. Tho God can make these feeble weapons, mighty in his time to pull down the strongest holds of Satan.  
Secondly, Those who though they believe these things in general, and approve them, and commend others for making ready for Christ: yet neglect the practice and performance of them: resting in some common hopes, some faint desires, some outward observances, some ineffectual half endeavours; and rather wish they were ready for Christ, than take care to be so: and will rather put it to the venture, than be at the pains of any Spiritual Industry to be ready in good earnest, which is the very case of multitudes of common Christians.  
Thirdly, Those, who though they are convinced they ought, and also resolve they will get ready, and stick at nothing which may make them so; yet put off and delay from day to day, and year to year. Semper victuri, as Seneca calls them, all way about to do it, but never do it; always learning but never coming to the knowledge of the truth. Stick in the birth and therefore are unwise, Hos. xiii. 13. And indeed nothing makes a man a greater fool, or more proves him to be such, than this, to know what should be done, and to resolve to do it, and yet never set about it. And therefore God brands them with this reproachful Character of folly which men are so impatient of. He that was so very busy in taking care for many years, ●ears presently Thou fool this night. And ●o the Foolish Virgins who had Lamps and Vessels to hold Oil, yet filled them not. And indeed what folly greater, than for men to go to Hell with their Eyes open? To know their danger, and yet to play and dally with it till it surprise and snap them, and to stand where the Bullets fly thickest: and yet neither get an Armour, nor hasten their escape, to be out of reach of Gun-shot? What will, if this will not, prove men to be indeed foolwardly?  
Third Use, Examination; Expect not from me here, a large enumeration of the signs of Grace: I design not that. But a brief trial of thy readiness for Christ. Try thyself therefore, as to that whether you be ready as the Text requires. There is no knowledge more necessary, or more worthy of a wise man's pains; than the knowledge of himself, and his Estate towards God. It hath obtained the Authority of a Celestial Aixome, even amongst Heathens. Know thyself. (è coelo descendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) And questionless it may be obtained, if we believe either St. Peter or St. Paul, for the first bids us give diligence to make our calling and election sure, 2 Pet. i 10. Therefore surely he thought it feasible. The second enjoins us thus, Examine yourselves whether you be in the Faith: prove your own selves: know you not your own selves, how that Christ is in you, except you be Reprobates? 2 Cor. xiii. 5. Doubtless therefore he judged we might without special Revelation, even by serious self-examination, know this of ourselves.  
First, Therefore try it, by the verdict of thy own Conscience, ask it soberly, and let it answer freely, and it will speak and not lie. Great is the force of Conscience on either side, both to acquit and to condemn, Rom. two. 15. Their Conscience bearing witness, and their thoughts accusing or excusing one another. And if the blind Consciences of the darkened Gentiles, had this power, how much more the Consciences of Christians, enlightened by the Gospel, and assisted, at least by the common influences of the Holy Spirit.  
Bring in thy Bill therefore, to this Grand Inquest: before these, mille testes, thousand Witnesses. 'Twill not write Ignoramus on it. 'Tis Magni Judicii prejudicium, a Petty Sessions to the great Assize, a previous Judgement to the last and most awful one. Neither bribe it, nor stop its mouth, and it will speak as he would have it, whose Deputy it is. The spirit of a man is the Candle of the Lord, searching all the inward parts of the belly, Prov. xx. 27. That which is most hid and secret, this light will discover, find out, and manifest. The things of a man, the spirit of a man, which is in him, knows: though none else can, 1 Cor. two. 11. And therefore the Testimony of our Conscience yields great rejoicing: when it witnesss our Simplicity and Godly Sincerity. 2 Cor. i 12. And St. John tells us, If our heart condemn us not, then have we confidence towards God, 1 Eph. three 21. Weigh not thyself therefore in the false balance of other men's Opinions. Nec te quaesiveris extra, as Persius could advise. But get into thy Closet, retire, be still, Commune with thine own heart, Psal. iv. 4. and let it speak freely, 'twill answer like an Oracle of God.  
Interrogate thy heart in this, or such like manner: Have I with desire desired? Have I with a thirsty Appetite panted after this readiness for Christ? Have I with constant and restless diligence endeavoured to attain it? Have I arrived, at least, at some settled hope, that if Christ should now come, I should be found of him in peace?  
Secondly, By the scope and tendency of thy life, by the Fruits thou bearest: Examine whether thou art a Tree, which if now cut down, must be Fuel for the fire which shall burn for ever; or building Timber, for the House not made with hands, Eternal in the Heavens! If others may know us, and we may know them, by the Fruits which either bear: why may we not much rather know ourselves by them? the frame of our hearts, and the scope of our lives, are great indications, whither we are going. If our hearts be in Heaven, and our Conversation be in Heaven, our soul, shall be received there. If thou fix thy choice, thy delight and love, on right-hand blessings; thou shalt stand at Christ's Right hand, at the last day. If thou walk in the strait and narrow way, it will lead thee to, and into, the strait gate, which gives entrance into Life. But the broad way of Hell, will never lead any man to Heaven.  
Thirdly, By thy willingness to die: thy looking for, and hastening to the day of God: and loving the appearance of Jesus Christ. Not but that Nature may recoil and shrink: and the flesh may draw back, and be loath to part: for even where the Spirit is willing the Flesh is weak: but upon sedate recollection, the willingness of the Spirit will fortify the weakness of the Flesh; and cry out Go forth my Soul, for he is a gracious Lord, thou art going now to meet.  
Fourth Use, Exhortation. I hasten to that in which I designed the chief improvement of this truth; that is, to exhort and quicken you, to the speediest diligence and care, to get ready for Christ's coming. And though I desire to work both upon your Consciences and your Affections; to set before you your Obedience and your Interest: to urge you in point of duty, and in point of wisdom, and to press you to avoid both the sin and danger, procrastination will involve you in: yet I shall not curiously distinguish the motives, to rank each Series by themselves. But as God hath twisted his glory and our happiness so close together, in great wisdom and mercy, that we cannot promote the one, but we advance the other: nor neglect the one, but we destroy and lose the other. So is it in our sin and danger: they are prevented, or incurred together: and therefore I may well wreath into one chain, the motives which concern either of them, to draw you out of your delay: and twist them into one cord, wherewith to quicken and accelerate your motion.  
And not to heap up here, the many Scriptures, which speak so home and plainly to this matter: but to leave them to fall in, to enforce each motive, to which they more properly belong; I shall begin with that which stands so near the Text, that it is urged in the same verse, as a reason to enforce the duty. Be ye therefore ready, for, or because, The Son of man cometh, at an hour, when ye think not.  
The first Motive is taken from the uncertainty of the time of our death, and our Lords coming. And the Inference is so obvious, that the Light of Nature, and common Reason hath clearly discovered it, and excellently enforced it. Because thou knowest not, saith Seneca, where death will expect thee, expect thou it in every place: and because thou knows not when it will meet thee, do thou look for it at every time. And he hath so many apposite passages, in one Epistle, written upon the occasion of the sudden death of Cornelius Senecio, 'twere easy to fill a Page with what might be pertinently extracted thence, and looks more like a Christian Homily, than the writing of an Heathen Moralist. But they that can, and will consult the whole, may find it, Epist. 101. in his works. For we need not go down to Askelon to whet our styles, to make them pungent on this subject. We may Feather these Arrows from the Wing of the Holy Dove. No Nail is fastened more surely, or driven to the head with more reiterated strokes, by the hand of the Spirit, than this; to quicken us to be presently, to be always ready: to watch, to have our Loins girded, our Shoes on our Feet, our Staves in our Hands, our Lights burning, because we know not the time, neither the hour of the day, nor the Watch in the night, wherein our Lord will come. And he that may come in any one, should be prepared for in every one. It seems to be the very design and reason, for which God hath hidden from us the knowledge of Death and Judgement: to prevent security and putting off our preparing for it, 1 Thess. v. 2. Yourselves know perfectly that the day of the Lord so cometh as a thief in the night, therefore let us not sleep as do others, but let us watch and be sober, verse 6. So 2 Pet. three 10. The day of God will come as a thief in the night. See the inference, verse 11.12. Therefore what manner of persons ought we to be in all holy Conversation and Godliness? looking for, and hastening to the coming of the day of God. That is, hastening to be fit for it, So in Rev. three 3. If thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. I'll content myself with naming but one place more, Mark xiii. 32, 33, 36. Of that day and that hour knoweth not man. Take ye heed, watch and pray: for ye know not when the time is. Watch ye therefore (for ye know not when the master of the house cometh, at Even or at Midnight, or at the Cock crowing, or in the morning) lest coming suddenly, he find you sleeping. And what I say to you I say to all, Watch. Many go to bed well, and sleep their long sleep, awake not till in another world. Many go abroad well but their journey leads them to their long home, and they return not to the place from whence they went. What is another man's case may be thine, therefore be thou ready.  
Secondly, All delay is dangerous. If thy House be on fire a timely diligence may quench it, but a short neglect may leave thee both poor and harbourless. A breach in a Sea wall, if left but open to the next Tide, may prove irreparable, and drown a Country. If an invading Enemy have time to entrench, 'twill be harder if not past thy skill, to drive him out. A green Wound may be easily Healed, but if thou let it alone till it Rankle, Fester, and Gangreen; it may cost thee thy life. If a Suit be Commenced against thee, it is dangerous to let it run till it come to Execution, or an Outlary: these and an hundred such allusions might be given, to show the case 'twixt God and us. His wrath is kindled, kiss the Son lest it break out into a consuming fire. Sin and Satan have invaded thy soul, let them not entrench and fortify, but drive them out quickly. Thou hast wounded thy Conscience, get quickly some Balm of Gilead, some Balsam of Christ's Blood before it Fester, Gangreen, and be incurable.  
God hath a Controversy with thee, and is entering his Action. Agree with thine adversary quickly, whilst thou art in the way with him, lest at any time the adversary deliver thee to the Judge, and the Judge deliver thee to the Officer, and thou be cast into prison, verily I say unto thee, thou shalt by no means come out thence, till thou hast paid the last farthing, Matth. v. 25, 26. And of how much greater importance the matter is, so much more dangerous is it to delay. The folly is less to run an hazard where the loss is small, and easily repairable: but 'tis madness to defer where Estate, and Liberty, and Life, and All's at stake, and this case is more than such: for thy Soul, and Heaven, and God are lost for ever, if thou be surprised unready.  
Thirdly, This delay is sinful, as well as dangerous; all Commands, relating to it, are in present force. The Imperative Mood hath no Future Tense. They are not like some human Laws, whose Obligation Commenceth not, till some months after they were Enacted, these bind semper, and ad semper, all ways, and at all times: for 'tis never lawful to be unready for Christ. To be Unjustified, Unsanctified, Unmindful of his coming, in an estate of enmity against him, or alienation from him.  
Fourthly, There are farther many explicit clear and plain Commands, enjoining this present and speedy performance. When thou vowest a vow to God, defer not to pay it: for he hath no pleasure in fools; pay that which thou hast vowed. Better it is that thou shouldest not vow, than that thou shouldest vow, and not pay. Suffer not thy mouth to cause thy flesh to sin, Eccl. v. 4, 5, 6. Where note, that to defer paying, is not to pay. Now let us apply this to our great Baptismal Vow, in keeping which, I shown, our readiness for Christ consists. And here's an express Command not to defer our being ready for him. Ecclesiast. xviii. 22. Defer not until death to be justified, is the good counsel of the Son of Syrack, and very consonant to the Commands of God.  
Agree with thine adversary quickly, whilst thou art in the way with him. Sin hath made God thy enemy, this life is the way in which thou art passing on to Death and Judgement, as the end of it. Therefore in thy life before death; and because thou hast no assurance of thy life, beyond the present time, (for who knows what a day may bring forth) therefore presently agree and make thy peace with him. And as Ananias said to Saul, Acts xxii. 16. Arise why tarryest thou? be baptised, improve thy Baptism, wash away thy sins; and call upon the name of the Lord. And what thou dost do quickly, lest God take thy delaying, for a denying to obey his will.  
Fifthly, 'Tis a sin against the Light of Nature, which teaches all to hasten speedily, into some place of safeguard when they are in danger. Not only men by use of common Reason, but the inferior Creatures yield Obedience to this Law by Natural Instinct: how will they run, how will they fly to shelter when what would hurt them, either pursues, or hovers over them. Shall the Coney shoot into its Burrow in the Rock, as soon as ere it spies a Dog? And shall not that Bandog of Hell, (from which David Prays to be delivered, my darling from the dog,) Which hunts for our souls, scare us to the Rock of Ages, and the holes of that Rock, the Wounds of Christ? Shall the silly Chicken, by the shadow of the Kite, be driven to its dam: and shall not we betake ourselves to him, who offers to gather us as an Hen gathers her Chickens under her wings: when that great Vulture, that preys on men, is ready to gripe us, with his fiery Talons? Oh how has sin, not only unmanned us, but degraded us, below the basest of the Creatures: and erazed and Canceled, the most legible of all the Laws of Nature, the Law of self-preservation?  
Sixthly, 'Tis an error against common Prudence, and the Principle thou actest by in least concernments. There thy Rule is, better too soon, than too late. If for the Fair or Market, if for a Journey, or to see a Show or Play, How early wilt thou rise? How timely wilt thou go to get a place? And stay two hours for them, rather than venture to come one minute too late, and hazard to lose that which will not stay for thee: yea to meet thy Companions in sin, and to gratify thy Lusts? How afraid art thou to come too late. And yet for God and thy Soul, thou thinkest all's in good time, though thou set out never so late. What is, if this be not, to be wise to do evil, but to have no knowledge to do good? And surely this will be no small aggravation of men's faults, when it appears they wanted Prudential Rules of Conduct in nothing, but the things of God; which argues their despising of them, as if not worthy to employ their wits, or thoughts about. That man in the Gospel who could contrive so prudently, to fit his Barns to his Crop, and both to his Belly, and all to his Lusts, Take thy case eat drink and be merry: How doth God reproach him, and disappoint him with a vengeance? For not being at least, as wise for Heaven, as for Earth, Thou fool this night shall thy soul be required of thee: than whose shall those things be? For so is every one, who lays up treasure to himself, and is not rich towards God, Luke xii. 20, 21.  
Seventhly, 'Tis a sin against the Examples of all wise and good men. All the Wise Virgins were ready for the Bridegrooms coming. 'Tis the Character of a wise man, to take time by the forelock. Soloman, saith, A wise man's Eyes are in his head, Eccl. two. 14. To see before him. And God expressly, Deut. xxxii. 29. O that they were wise, that they understood this, that they would consider their latter end, to do this then is to be wise. So, Be wise O ye Kings, what proves them so? To serve the Lord with fear, to kiss the son left he be angry and they perish from the way, Psal. two. 10, 11, 12. And David, that man after Gods own heart, (and surely nothing is more according to the heart of God) gives this testimony of himself. I made haste, and prolonged not the time to keep thy Commandments, Psal. cxix. 60. And Abraham, when God made a Covenant with him, deferred not to Seal it, with the painful Seal of Circumcision, the self same day, as is Emphatically noted, Gen. xvii. 23. And when he was tempted to offer up Isaac: He risen up early in the morning to go about that hard work, Gen. xxii. 3. And the Disciples when Christ called them, immediately left the Ship and their Father, and followed him, Matth. iv. 22. And when God called the Jailer, Act. xuj. The same hour of the night he was Baptised: he and his strait ways, verse 33. See this Cloud of witnesses, and go not in a different way from what they went in, lest thou never arrive at the place they are gone to.  
Eighthly, 'Tis a sin against a great many warnings, and loud calls of Providence, Every Knell thou hearest, should toll thee into Christ: every Funeral thou seest, should carry thee out of delays. Much more when death comes into thy House, thy Bed, thy Bowels, and snatches away those halves, those pieces of thyself, an Husband, Wife, Child. Yea every symptom of thy own decaying Tabernacle; Grey hairs are here and there upon thee: the dimness of thy sight gives the a prospect of approaching darkness: the faltering of thy speech minds thee of the House of silence: the stooping of thy back and head, shows thy inclining to thy Grave: and thy feebleness to go may remember thee, that ere long thou must be carried forth by others. And all the turning of things upside down: and perplexing and fleeting uncertainty of Affairs in this troublesome world: may, and should provoke thy speediest care to get an enduring substance, and to seek quickly a place in that City which hath foundations, whose builder and maker is God.  
Ninthly, 'Tis a sin against, not only, means of Conviction, but actual Conviction, yea and resolutions made on that Conviction. I am persuaded few men live under any tolerable Preaching of the Gospel. Who do not see a need of making ready for Christ: and do not thereupon some times at least resolve to do it? Which gave occasion to that Proverb, that Hell is paved with good purposes, is full of those who resolved never to go thither: but while they stood dallying and resolving: that now they would, and then they would. First this year, and then next, they would Repent and turn to God, amend their ways, and make ready for Christ. And their modò, modò, was sine modo, and when they were about to rise, like the Sluggard they lie down again, to take the t'other Napp● Death takes them Napping indeed, and betwixt their making good resolutions, to do what they ought; and making good those resolutions by performing them; Christ comes and takes them away, and their purposes and promises of amendment, serve for nothing, but to aggravate their Condemnation, for breaking of them. And assuredly, nothing will sharpen the Sting, and envenom the teeth of the neverdying Worm, more than the remembrance of such convictions stifled, and such resolutions broken by delay, till 'twas too late to perform them.  
Tenthly, This work can never be done too soon, therefore there is no pretence left for delay, for fear of being ready too early: thou canst never be Justified too soon, Sanctified too soon, be good too soon, be at Peace with God too soon. I know indeed there are wretched Notions of, and prejudices against Religion, which the Devil would infuse into men's minds, from whence it would follow, that 'tis safe, yea better to let it alone, till we are Old, or come to die.  
As that Religion is only an Art of dying happily, that Christ is an Austere Master, and thou shalt never see merry day in his service. That 'twill make thee Melancholy, Emasculate thy Spirit with Superstitious fears, render thee morose, unsociable, a burden to thyself and others. But these cursed slanders smell so rank of the Father of lies, 'tis needless to confute them amongst sober Christians. Yet in a word,  
Religion is a Discipline of living holily, in order to dying happily, of walking, with God here, that we may rest with him hereafter. And Christ is meek and lowly in heart, Matth xi, will neither provoke nor despise his servants, and his yoke is easy, and burden light to those who willingly come under them, and will neither gawl their Necks, nor break their Backs: there is no true Peace but in reconciliation with God; nor Joy but to the Righteous, for light Is sown for the Righteous, and gladness for the upright in heart, Psalm xcvii. 11. Thou hast put gladness in my heart more than when corn and wine increase, Psalm iv. 7. When the returning Prodigal was received into his Father's favour, than they began to be m●rry. The Kingdom of God (of his Grace) is Righteousness and Peace and Joy in the Holy Ghost. Yea believing in Christ, before we see him, entitles us at least, to joy unspeakable and full of glory, and though others will not be persuaded of it, because they never felt it, rather let them be persuaded to be fit to feel it.  
For Soloman hath told them, a stranger doth not intermeddle with it. But in themselves all wisdoms ways are pleasantness, and all her paths are peace. And not to honour the rest of those paltry slanders, with a particular confutation: that cannot unman us in a base sense, which rather makes us more than men in a noble one: what rectifies, refines, exalts our Reason, what moderates, directs, subdues our passions to its conduct. What inlightens, purifies, and pacifies our Consciences. What bows and melts down our wills, into subjection to the will of God. And in a word, renews to the Image of Christ, and makes us partakers of the Divine Nature, can not be guilty of what's objected. And all this, is done by that, which makes us ready for Christ, and therefore we can never either seek or find it too soon.  
Eleventhly, But it may be done too late, that is, be gone about too late: as thousands have found by sad experience. And O that their harms may be our warnings, that we increase not that unhappy number. The Foolish Virgins would have Oil at last, were it to be either begged or bought: and afterward they came, Mat. xxv. 11. With their Lord, Lord, but then the door was shut. 'Tis ill leaving these things to an aftergame. Remember Esau, who afterward would have inherited the blessing (which he despised before) but than he was rejected, though he sought it earnestly with tears, Heb. xii. 17.  
When once the Master of the House is risen and hath shut the door, you may strive to enter, but must lose your labour, Luke xiii. 24, 25. I pray Read with consideration and Holy fear, Prov. i. from the twenty-fourth to the end, and note especially verse 28. Then shall they call upon me but I will not answer: they shall seek me early but they shall not find me. What they thought all in good time, and even early, for this work, they'll find to their shame, to their sorrow and eternal ruin: was much too late in God's esteem. Tho God hath promised to accept us when we come, He hath no where promised more time in which to come: the present is all we are sure of, Now is the accepted time, 2 Cor. vi. 2.  
Twelfthly, 'Tis more than time 'twere done already. If we wake not, if we rise not of our own accord, 'tis high time to do it, when our Master calls us: if we go not out to meet him, it atleast becomes us to open to him when he comes and knocks. If we prevent him not by offering free possession of our hearts, there's no excuse left if we resist him, when he strives to take it, If our own hunger, and even starving at the Hogs Trough (with the prodigal) will not drive us to him: Yet at least the kill his Fatlings, preparing his Wine, making a Feast and inviting us so kindly, Come for all things are ready, should do it, and hasten a mutual readiness in us: now God hath long called us, Turn ye turn ye why will ye die? Come unto me and I will refresh you. The Spirit and the Bride say come. How long ye simple ones will ye love simplicity? He hath long stood at the door and knocked, even till his head be wet with the rain, and his locks with the dew of the night. He hath long striven by his word, by his Spirit, by his Ordinances, by his Providences: by his Mercies, by his Judgements, as we say by fair means, and by force. He hath long since made fat Provision for us, and most lovingly invited us, and told us all is ready, there's nothing wanting at the Feast but Guests. And is it not more than time, that we had answered, opened, yielded, come long since; when he does even long to see us there: when shall it once be?  
Thirteenthly, The sooner the better, admit thy delay should not prove damnable, it will certainly be very detrimental, thou'lt lose much by it, though thou lose not all. The sooner thou comest, the welcomer thou shalt be. The youngest Disciple was the beloved Disciple. His soul desires the first ripe fruits. God's rod was of Almond wood, the Tree which Blossoms first of all the Plants. Josiahs' great encomium was: He sought the Lord God of his Fathers when he was young, but twice eight years old, 2 Chron. xxxiv. 3. 'Tis argued amongst Divines from what Age children are accountable to God for themselves, some say from five, some say from seven years old: but all conclude that from the time they can discern betwixt Good and evil, they are bound to refuse what's evil, and to choose what's good. Again, the sooner thou art ready, the stronger will thy Grace, the surer will thy Comforts be, and the greater thy Reward in Heaven, as thou hast longer glorified God on Earth: and all the while thou stayest unready, thou art gathering either Woormwood, or Hemlock, the best is bitter, the worst is deadly; bitter Repentance if thou be ever ready. And thou wilt cry out with Austin, Nimis sero te amare coepi: too late, O Lord, did I begin to love thee. Rather therefore resolve with the Orator, Nolo tantiemere poenitentiam, He not purchase Repentance at so dear a rate, or deadly damnation if thou be never ready.  
Fourteen, The longer thou stayest, the harder will the work be, each day lays on a stone upon the Wall of Separation, thy sins are building betwixt God and thee; and the higher 'tis raised the harder it will be to climb over. Thy iniquities increase the Floods, like ezechiel's waters, and the stream which was at first but Ankle high, or to the Knees, and fordable at least, will become impassable, and in the deep waters they shall not come nigh him. The longer thou art going from God the farther off thou'lt be, and the more difficult will thy return be found. Rooted Habits are hardly eradicated, and Custom in sin becomes a second Nature. And as easily may the Leopard change his spots: or the Ethiopian put off his skin, as he learn to do good who is accustomed to do evil, Jer. xiii. 23. Custom in sin, will take away the sense of sin, and harden the heart like the nether Millstone. Therefore Exhort one another daily, while it is called to day, yea rouse up yourselves lest any of you be hardened through the deceitfulness of sin, Heb. iii. 13. Nemo repent fit turpissimus, no man arrives at height of wickedness all on the sudden, but by degrees. Even depraved Nature hath some modesty left to restrain it, and that must be baffled to make it impudent in sin, and braze its forehead, to be past blushing. A fresh water-Souldier dops his head and shrinks at the discharge of single Muskets, but he that's flushed with often coming safely off, despiseth Volleys, and marches erect where the Bullets fall like a storm of Hail, and at last will run upon the mouth of Canons. Experience breeds hope in evil as well as in good: and because men have long continued unready for Christ, and yet found no danger in it, they flatter themselves they never shall. And Because sentence against an evil work is not executed speedily: therefore the heart of the sons of men is fully set in them to do evil, Eccl. viij: 11. And so what was always hard to do: at length becomes next to impossible to be done, Especially considering,  
Fifthteenthly, Thy strength declines, as well as thy work grows more difficult; and according to the old Verse, Qui non est hodie, cras minus aptus erit. He that's unfit to day, will be more unfit to morrow; for besides the decays of Nature, which are not to be despised, where the work is wholly to begin, the offers of Grace will be more rare and faint, the motions of the Spirit will be less frequent, less importunate. He hath neither delight nor list to knock at that door, which hath been barred so long against him; nor to expose himself to new repulses, where he hath been so often grieved, and his help rejected, and ere long he will be gone for ever, and woe be to thee when he departs from thee.  
Si ter pulsanti nemo respondet, abito. The Courts on Earth Record the third contempt for contumacy, and proceed to Sentence. And doth the Court of Heaven keep no Records? He seals up thine iniquities in a bag: and are not these things written in his Book. What folly is it, to lay the heaviest burden on the weakest beast! to leave that care and work to thy decrepit Age: When the Grasshopper shall be a burden, which the vigour of thy youth can scarcely struggle with?  
Sixteenthly, Thou wilt not be served thus thyself, do as thou wouldst be done to. How irksome to thee is a loitering servant? As vinegar to the teeth, and smoke to the Eyes, so is a sluggard to them that send him, Prov. x. 26. Thou expectest thy servant shall attend on thee, before he serve himself. Which of you having a servant Ploughing, or feeding Cattle, will say unto him by and by, when he is come from the field, go sit down to meat? And will not rather say unto him, first make ready wherewith I may sup, and gird thyself and serve me, till I have eaten and drunken: and afterwards thou shalt eat and drink; thou'lt rid thy House of him, who will serve himself before his Master: and make him stay his leisure, and what shall God do to such an one? His are a willing people, and all delay implies unwillingness. We would never do, what we are loath to do, if we durst omit it, not love but fear begets such motion: and 'tis love to our work, which makes our working acceptable; God had as lief you should do nothing, as do what you do, without, or against your heart.  
Seventeenthly, Nay! You do not only hate delays in men: but you cannot bear them at the hand of God; if you be in distress, in pain, or danger, you cry out, O God make speed to save us: O Lord make haste to help us, answer me speedily, Lord tarry not, and if he do you grow importunate. Make haste O God to deliver me: make haste to help me O Lord, Psal. lxx. 1. Make haste unto me O God, O Lord make no tarrying, verse 5. if not half impatient, Hear me speedily, O Lord, my spirit faileth, Psal. clxiii. 7. My soul is vexed, but thou, O Lord, how long, Psalm vi. 3. How long wilt thou forget me, O Lord, for ever! How long wilt thou hid thy face from me? How long shall I take Counsel in my soul daily? How long shall my enemy be exalted over me? Consider and hear me, O Lord, my God, Psalm xiii. 1, 2, 3. If not quite so, and desperate, with that wicked King. Why should I stay, or wait for the Lord any longer, 2 Kings vi. 33. And if God should when thou roarest for horror of Conscience, or art as on a Rack with exquisite pains of Gout, or Stone, or but the Toothache: answer thee with such delays as thou dost him; and say; why such haste, all in good time, I am not at leisure, forty years hence, or twenty years hence I'll help and ease thee; be content, I can't come yet, but when I have nothing else to do I'll help thee. How would this hope deferred make thy heart sick? And 'tis well if thou refrain Blaspheming him, as one that mocked thee: and yet God must suffer all this at thine hand, be provoked and grieved forty years long, yea fifty, threescore years, and wait, and call, and cry, and reason with thee, and entreat thee, to return, to get ready for him, but all in vain, thou turnest a deaf Ear to him, and art as the deaf Adder, which refuseth to hear the voice of the charmer charming never so wisely. And will't neither dance to his piping, nor weep at his mourning to you. Consider this you that forget God, how, how unkindly you take it, to be forgotten of him: and you that delay so many years to be ready for him, how ill you can bear his delaying but a week or day, if he be not ready to relieve and help you in your fears and sorrows.  
Eighteenthly, You'll not deal thus with others as you deal with God, as if 'twere only safe and faultless to despise him, not with your betters, good manners will not suffer that: you say, 'Tis fit you should stay for them, than they for you. Not with a Friend or Neighbour; but will rise at midnight, to lend him what he needs, or but to light his Candle. Not with an Enemy, but wilt Heap coals of fire on his head to melt him, or oblige him with preventing kindness: not with a Beast but if it Low for Food wilt serve it: or if it fall into a ditch, be it an Ox or Ass, wilt straightways pull it out, though on the Sabbath day, Luke xiv. 5. Nay you will not make the Devil dance attendance, at the rate, you trifle with Almighty God, if he but whistle to you, you know his meaning and obey it, a nod, a beckon of his finger is enough; you are dry Tinder to the first spark of Temptation he cast on you, and you are quickly in a flame. But to God's Holy motions, though they be hot as coals of Juniper, you are like green wood: no blowing will suffice to dry, or make you kindle. Nay, would I could say, that too many were not too quick and nimble for the Devil himself, save him the charge and trouble of a temptation; run to his work before he bids them, like high mettled Horses, start before the sign can be given, and run full speed without either Switches or Spur. And yet meanwhile quite foundered, and down right lame in the ways of God: that neither Spur nor Whip, can mend their pace. God hath not left himself without witness, that he might leave thee without excuse: his grads are in thy sides; his hand hath fixed them in thy very soul: for as he hath planted punitive affections in thee, to be his rods to whip thee for thy past offences, such as shame and grief. So hath he quickening affections to excite thee to thy duty; such as hope and fear, and yet thou wilt kick against these pricks, be it never so hazardous, never so hard to do so. How often hast thou felt these stings strike to thy very heart, and yet like a restive Horse, thou wilt rather winch, or kick, or run backward, or fall down, than go forward as thou oughtest. When sickness hath assaulted thee, and grim Death hath stared thee in the face, with its ghastly visage: how have thy knees smote against each other, like Belshazers! Thy Countenance waxed pale, and trembling seized thy joints; and anguish and horror surprised thy Conscience. Like Cain; apprehending that Every thing that met thee would kill thee; and what killed, would damn thee. Yet after all this, thou returnest to thy old security, yea like heated water thou becomest more cold, or softened Iron, more hard than e'er before.  
Ninteenthly, If there be any spark of Ingenuity left in thee, let's try to blow up that. Christ went not thus lingeringly about the work He undertook for thy sake. But he left the Mansions of Glory, and came down from Heaven, more willingly than thou canst be persuaded to go thither. Lo I come to do thy will O my God. In the volume of thy look it is written of me. He came leaping over the hills, skipping over the mountains. Conquering all difficulties in the way. With desire he desired to eat that Passover he knew was to be his last, and himself immediately to succeed it. I have a Baptism to be Baptised with, and how am I straitened till it be accomplished? And when his hour was come he delays not one hour longer, but went to Jerusalem where he was to die. When they sought to take him, he called the Traitor friend, which kissed him into their hands, yea offered himself to them of his own accord, whom seek ye! I am he, and when that word had struck them down, he let them rise, and bind, and carry him away, though he had more than twelve legions of Angels ready for his Rescue. 'Twere endless to reckon up those many Arguments you meet with in History, to show how readily he went about that dreadful work, and how active he was in his Bloody Passion. Read, Believe, Consider these things well: and for shame make more haste to be ready to attain that blessedness with him: for the procuring which, he was so ready to be made a curse for thee.  
Twentiethly, This thy delay wounds God in his tenderest part, his Eye, his Heart, his Bowels. A wound is troublesome where ere 'tis fixed, but neither so painful nor so mortal in an Arm or Leg, as in some vital part. To wound God in the Foot of his Providence, the Arm of his Power, or Hand of his Justice, is a provocation, but not like wounding him in the Eye of his Pity, Heart of his Grace and Mercy, and the Bowels of his tender Compassions. All the most amiable and endearing Attributes of God, shine most resplendently in this work of God; to give his Son for sinners: and for sinners to refuse this Gift, despise this Love, make light of it, as not worth receiving, or preparing to receive it, what can be more provoking?  
But set aside at present, the consideration of all the rest, and think what the abuse of his patience alone amounts to: Rev. two. 21. I gave her space to repent and she repent not: was the most kill Article in Christ's charge against Jesabel. Despisest thou the riches of his goodness, and forbearance, and long suffering: not knowing that the goodness of God leads thee to repentance, Rom. two. 4. This is the sin by which men Treasure up wrath against the day of wrath. For as God's long suffering should be Salvation to us, the abuse of it becomes the surest, and the sorest Damnation. Laesa patientia fit furor, abused patience turns into fury. And God swears in his wrath at last, They shall never enter into his rest, who had grieved him, by refusing the tenders of it, forty years together.  
Twenty firstly, This delay turns thy light into darkness, thy very Prayers into sin, for either thou canst not Pray as thou oughtest, for the coming of Christ to Judgement, come Lord Jesus come quickly, or thou Prayest against thy own life, and so against thy own heart: and dost but mock God: and wouldst not have hi● take thee at thy word, as St. Augustin● bewaylingly confessed, when he Prayed fo● Continence, before his Conversion, An● domine, sed non modo, Lord hear me, bu● not yet, because he was afraid to lose h● pleasing Lusts. So when thou sayest, Th● Kingdom come, either thou considerest no● what thou sayest, or only sayest it in c●stom and formality: for neither would thou have the Kingdom of his Grace come which thou wilfully opposest: nor th● Kingdom of his Glory for which thou r●fusest obstinately to be ready; and not hi● would affright thee more than pregna●● symptoms of its near approach and speedy coming; and wouldst, as in a by wor● men say Witches do: say thy Prayers backward, let not thy Kingdom come: b● stay I pray thee till I be ready for it.  
Twenty secondly, Tho thou delay and loyterest: yet other things do no Time tarrys not, that's in perpetual Fl● and sliding on, thou mayest take off t● Weights of thy Clock, and stop its Motion but thou canst not stop the Course of t● Sun in the Firmament as Joshuah did. N● bring it back as it was by isaiah's Pray in Hezekiahs' case; which was an Emblem of the adding more years to his life, as well as a sign, that God would do it. Thou mayest turn thy Glass sideling and hinder its running, but canst not withhold thy Pulse from beating, all whose strokes are numbered by that God which made it: and which number it shall not exceed. Death tarries not, but is riding Post upon the Pale Horse: he never draws Bit. He neither Baits, not stays, till he hath reached his journey's end, and done his errand: which is to Arrest thee, and take thee up behind him, and carry thee to him who sent him for thee. Once more Judgement and Damnation tarry not. There's swift destruction hasting towards them, who hasten not to be ready for Christ. And 'tis spoken very Emphatically, 2 Pet. two. 3. Whose Judgement now of a long time lingereth not, and their Damnation slumbereth not. There are but two impediments of speed, as one observes upon this place, either lazying in Bed, with the sluggard: a little more slumbering, a little more folding of the Arms to sleep, before he rise: or loitering with the slothful, when he is up; but both these are expressly denied: neither slumbers in Bed, nor lingers when risen, therefore all impediments to speed are taken away.  
O therefore rouse up thyself, flee, tarry not, What meanest thou o sleeper? Arise, there's a storm upon thee, call upon God in good earnest, and hasten thy escape from this stormy wind and tempest. One word; the Philistines are upon the Samson; roused that drowsy sinner, though he slept on an enchanted Pillow, the knees of his Dalilah. O that a greater and more frightful word, might waken thee! Hell and Damnation, the Devil and his Legions are upon thee: leap out of Dalilahs' lap, and with repentance for sleeping there so long, flee to the Arms of Christ. Make thyself ready for Abraham's bosom. Is it not high time to fly to the City of refuge, when the Avenger of blood is at our very heels, and wants but one step to reach us with the fatal thrust! therefore as Jonathan cried after the Lad, but meant it as a warning to David to escape the wrath of Saul. So I to you, Make speed, haste, stay not, 1 Sam. xx. 38.  
Lastly, This tempting to Delay, is the Devil's last and worst stratagem against thy soul. 'Tis true, he will if he can, keep thee in ignorance, sensuality, profaneness, formality without once suffering thee to think of God or Heaven, of Death or Judgement, of thy soul and its concernments. But if thou get out of this Dungeon, and begin to see the light, and by some startling Providence, or rousing Sermon, be'st put in mind of these matters, and so resolvest to look better to them, and to turn to God, and prepare in earnest for death, and for the coming of Christ, because thou seest the indispensible necessity of all this.  
Then will Satan disguise himself into an Angel of Light, and not only allow, but applaud all those thy purposes: that he may be less suspected as the Author of the last suggestion, with which, as his Masterpiece, he intends to assault thee, to thy utter ruin; and therefore he'll whisper to thy heart, to this, or the like purpose. Repent and turn to God Ay, God forbidden thou shouldest not; save thy soul and get to Heaven! Yes what shouldest thou do else? Who but a fool or a madman would neglect it? Who would, who can, dwell with everlasting burn? Thou deservest to be damned, and damned again, if thou wouldst not resolve to be saved and go to Heaven. But let me mind thee yet of one thing: thou knowest 'tis an old saying and a true: fair and softly goes far, no more haste than good speed: 'tis all in good time for these matters yet: the work is not so hard, as some would make thee believe; God is merciful, and Christ died for sinners, and God hath sworn he desires not their death: and said that At what time soever they repent, he will receive them. And besides thou art young and strong, and hast many businesses to mind, and men must not neglect their Callings, and providing for their Families: and after these are done, then mayest thou mind Religion, with less distraction, having settled and dispatched thy other necessary Affairs first; and though thou be'st pretty old, such and such as thou knowest are ten or twenty years older, and pretty lusty still and thou mayest live as long as they.  
And suppose the worst come that can, that thou shouldest be taken sick: 'tis time enough, then to repent, and cry God mercy; and thou mayest send for thy Minister to comfort thee, and get good people to Pray for thee, and 'tis but repenting, and that thou mayest do then, for True Repentance, you have often heard, is never too late, and therefore why shouldest thou divert thyself from thy business, and put thyself into a way thou wilt not like so well, when thou knowest it better, as perhaps thou thinkest thou shalt. For I must tell thee though Religion have its use, yea and sweetness, yet no Rose grows without its prickles, thou mayest find some thing in it, which thou'lt like better on a death Bed, then at present: and here he'll besprinkle it, with some sly and sinister reflections. And farther, 'twas very well this thing was in thy heart, God knows thy purposes, and good meanings, and he approves them, and will accept them, though thou shouldest never perform them, at least, not at present. These, and such as these, are the suggestions wherewith the Devil will assault thee, to entangle thee in farther delay, and if by this guilding, he can make the swallow this poisoned Pill, 'tis ten to one, thou art lost for ever; he knows well, this is the most critical juncture in thy whole life, and thy being a Saint or a sinner for ever, almost wholly depends upon it. If when thou art enlightened, convinced, resolved to turn to God in earnest, and to hear his voice to day, while 'tis called to day, and dost say and hold. And deferrest not to pay what thou hast vowed: my life for thine, thou art safe. But it the Devil play this last Engine so cunningly, as to demolish the Fort of thy resolutions, abate thy present Fervours, cool thy warmed Affections, turn thee from thy purposes, especially if he have done it twice or thrice before, I will not say thy case is desperate; but I should be unfaithful, and false to thy soul if I should not tell thee it is very dangerous, See Heb. vi. 4, 5, 6. and 2 Pet. two. 20, 21, 22. I beseech you therefore by the Mercies of God; by the Blood of Christ, which he shed to Justify you, and by the love of the Spirit, which he first purchased, and then sent to sanctify you: That you Watch be strong, and acquit yourselves like men, and take to you all the Armour of God, that you may resist the battery of this worst of Satan's Engines, and defeat the most dangerous of all his stratagems, to involve you in Procrastination: by giving up yourselves speedily to God, and Christ, according to what ever convictions, have been upon you, that you ought; and resolutions, that you would so do, and be ready quickly.  
I would add no more, did not one word remain, which may seem fit, to clinch and rivet that Nail, I have been forcing home, with so many blows. And I shall take it out of your own mouths. Methinks I hear some say, why so many Arguments in so clear a case? and others ready to make the number occasion of their laughter, and others, 'twas good, if it had not been so long: but it was cruel tedious.  
Well, be it so, admit it had been delivered at this length, (which yet by the way it was not) let me in cool blood, debate the case with these Objectors, before we part. Is the case so clear in thy opinion, that 'tis superfluous to multiply Arguments to prove it? Out of thy own mouth shalt thou be judged thou slothful servant. Why dost thou continue to Rebel against thy light? Why dost thou still delay? That's enough which doth the work it is designed to: but that's too little which doth it not. The Motives may be enough to leave thee inexcusable, but they are not enough for thee, till they effectually persuade thee to leave thy sin, and escape thy danger. And for the next, must I bear your petulant scorn, for remembering you of returning to God, with such a number, and shall it cost you nothing, to forget him days without number? Do you now laugh because the Motives are so many? And what will you do, when God shall laugh at your calamity, and mock when your fear cometh, because these many were too few to make you take warning? To make you wise to prevent them, and escape them.  
Is it so tedious to you to hear your sins Arraigned and Condemned a long hour. And what is it to God to be dishonoured and provoked by them all thy life long? Is it a load which breaks the back of thy Patience, to hear Motives multiplied, to turn thee Speedily? And is it no dangerous trial of God's Patience, to load him with thy multiplied sins, as a Cart is loaden with Sheaves and pressed down?  
If it be wearisome to hear thy sins reproved? How much more Just is God's complaint, They have wearied me with iniquities, and made me serve with their sins! In a word, if I have been thought long in calling you to turn to God: how long doth God think your refusing to return? And how tedious will it be, to bear the eternal reproaches of thy own heart, and lashes of thy own enraged Conscience, for that refusal? Which nothing can exempt thee from, but taking the Council I have so plainly given. Consider what I have said, and the Lord give us understandings, and hearts to close with it, that when ever Christ comes He may find us Ready. Amen.   

A DISCOURSE Showing the Sinfulness and Danger of Putting-off our Great WORK: BEING The Substance of a Sermon delivered at the Funeral of Mr. David Geer, at St. Botolph's- Aldgate.  Upon St. JOHN ix.iu. 
I must work the Works of Him that sent me, while it is Day: The Night cometh, when no Man can work.  
THis Chapter contains the History of one of the chief Miracles, which our Blessed Saviour wrought whilst He was in this World: That is, His opening the Eyes of the Man which was born Blind. And it is Recorded more largely, than any of his wonderful Works, (except his Raising Lazarus from the Dead) for it fills a whole long Chapter to declare, the Occasion of it, the Work itself, and what followed upon it: and affords Matter of so many useful and choice Observations, 'tis some difficulty to pass them by: For it did not only Confirm his Mission and Doctrine to be from God; but the very Miracle itself was Doctrinal; the Man's being born Blind, figuring that Spiritual Blindness under which we are all Born; and Christ's Healing him, and the Manner of it, showing from whence, we must expect the true Eyesalve. But I must confine myself, to what the present Solemn Occasion directly minds us of.  
The Words I have read, were pronounced by our Lord, as an Introduction to the Work, when he addressed himself to the Performance of it; and discover his Faithful Obedience, and Excellent Wisdom in improving the Seasons, for fulfilling the Works his Father sent him into this World for: And commend to us a Truth of general Use, and universal Obligation; though our Lord vouchsafes to apply it to Himself, in this particular Case.  
I confess, the Words have not the Form of a Precept; but they have the Force, yea, more than the Force, of a single Command, & press the Duty more Home, than if it had been said expressly, Work while it is Day: For First, They are an Example given in the Person of him whom we are bound to imitate and follow; whose Works are Vocal, and whose Actions are our Instructions. He being the Son of God, and our Lord and Master, saying, I must work,; 'tis as if a Son in the Family should say to the Servants, or a Wealthy fore-handed Man to his poor Neighbours, who have nothing but their Hands to Live on: What ever you do, I must mind my Business; I must labour, and not squander away one Day after another; my Father will not suffer it in me; and I should quickly be undone by such a Course. Such Words, spoken in their own Persons, are more awakening, more pungent, than if they only bid them mind their Business: For they smartly and sarcastically reproach their Sloth, and upbraid them for their Loitering.  
For if the Master of the Family will not bear it in a Son, much less will he in a Servant; and if he that's well beforehand, must be industrious to prevent Poverty and Want; much more must he, that hath but from Hand to Mouth.  
But the quickening Influence of the Example is not all: For, Secondly, The Reason by which it is enforced, shows it extends to many. For when He had said, I must work, etc. while 'tis Day; when he comes to give the Reason of it, he saith not, The Night cometh, when I can't work; but, When no Man can work; ('tis St. Chrysostome's Note) thereby clearly implying, that the Duty reaches all, whom the Reason of the Duty reaches: and amounts to thus much; That every Man who hath Work to do, which must be done by Day, and cannot be done by Night, must hasten to dispatch it, while the Day lasts; lest he be surprised and prevented by the Night's Approach.  
Having thus briefly cleared my Passage to what I design, by showing, that the Words, though spoken by our Lord of Himself; yet are fairly Applicable unto others, and may have Efficacious Influence both upon their Duty, and their Wisdom, to engage them to improve their Opportunities speedily, for the Work of God, and their own Souls; which I could make good by more than Twenty of the best Expositors, both Ancient and Modern, if 'twere needful. I shall now proceed to grasp the Strength and Scope of the whole Verse, into one full and comprehensive Observation, always Useful, and to the present Occasion very Seasonable.  
Take it in these plain Words, and easy to be understood:  
The Consideration of the Work we have to do, and the Time allowed, and limited, for the Doing of it in, indispensably oblige us, to the utmost Speed and Diligence, in the Doing of it.  
I conceive, these Expressions are fairly Commensurate with the Text: And, as they leave out nothing, which is material in it; so they add nothing to it, but what is evidently Comprehended in it; as will be farther manifest, by explaining these Three Particulars.  
1. What is meant by this Work we have to do.  
2. What is the Time or Season allowed to do it in, called in the Text a Day, or While it is Day.  
3. What is the Limitation, by which this Time is bounded, and to which it is restrained; which is partly employed in calling it a Day, which is a definite, and measured Portion of Time, partly expressed in the word Night, which puts an End and Period to the Day.  
These, as they relate to Christ, (which I touch, because he first applies them to Himself, and shall after wholly wave and supersede) were as to his Work: To prove Himself to be the Son of God; the True, the Promised Messiah: To reveal the Will and Counsel of his Father, to the World: To show to Men the way of Salvation, and Eternal Life: To declare the Covenant of Grace, and Preach the Gospel: And to manifest both Himself, and his Doctrine to be of God, by working many, and mighty Miracles; and by speaking, as never any other Man spoke; and doing such Works, as never any other Man did; and Approving Himself mighty both in Word and Deed, before God, and all the People, Luk. 24.19. till he had confirmed the Faith of them who believed in Him, and left the Incredulous and Obstinate without Excuse: And such was the Work of Opening the Eyes of him that was born Blind, Recorded in this Chapter; and the Words he spoke upon that Occasion.  
Secondly, For His Day. It was the Time allotted him of his Father, to continue in this World; the Season of his Ministry, the Space in which a Restraint was laid upon the Powers of Darkness, from hindering him to fulfil all that was foretell concerning him, and to accomplish all that was needful to be done, for his Father's Glory, and his People's Salvation, before his last Suffering.  
Thirdly, The Night was his Death, and going out of this World; the Hour of the Wicked, and the Power of Darkness, to which he was to be subject in his Passion, St. Luk. 22.53. in which, according to his Father's Determinate Counsel, he did voluntarily suspend his Power of working Miracles, and would not deliver Himself; but suffered Himself, first to be Apprehended, and then Condemned to Die, and then by Wicked Hands to be crucified and Slain, Act. 2.23.  
I have thus briefly glanced at the Meaning of the Words, as they relate to our Saviour, to whom they were primarily applied; that this may facilitate the Understanding of them, as applicable to our ourselves; to which I shall confine myself, in the Handling and Improving of them: And therefore, the Work to be done, as it concerns us, is to believe in Jesus Christ. This is St. Chrysostome's; from Joh. 6.28, 29. What shall we do, that we may work the Works of God? Jesus answered, and said unto them, This is the Work of God, that ye Believe on Him, whom. He hath sent. That is the Work He hath enjoined us, according to 1 Joh. 3.23. This is his Commandment, That ye Believe on the Name of his Son Jesus Christ. Our Work is to Repent sincerely of our Sins, and turn to God with our whole Hearts, and to bring forth Fruits meet for Repentance.  
Thus Gregory the Great, upon the Fourth Penitential Psalm: What are these Works of his Father, which he says, Are to be wrought by Day, and not by Night? Nisi agri intellectualis cultura; The Tillage and Cultivating of our Souls; which the Prophet Jeremiah's Description of Repentance, agrees well with, Jer. 4.3, 4. Break up your Fallow Ground, and sow not among Thorns: Circumcise yourselves unto the Lord, and take away the Foreskin of your Hearts: Kill the Thorns and Weeds of your Lusts and Corruptions, by ploughing up the Roots of them, by the Plough of Godly Sorrow, Mortification, and Amendment of Life. This Work is, To work out our own Salvation with Fear and Trembling, Phil. 2.12. In a word, It is to become good Men, good Christians, and to live as becomes those who profess to be such; to get our Peace made with Heaven; to be fit to Die; to Glorify God, and to save our own Souls; which is the One Thing necessary, the Work God hath sent us into this World for.  
Secondly, The Time, the Season, allowed us to do this Work in, is the Day of our Natural Life; as a Good Expositor upon the Words, The space of every Man's Life, is his Day: Therefore, as the Shortness of the Day quickens Workmen to Industry and Sedulity, lest the Darkness of the Night should overtake them, in the Midst of their Endeavours, and before their Work is finished: So we, knowing the Time of our Life is but short, should be ashamed and afraid to loiter, and freeze in Sloth and Idleness; and must not delay at all, lest our Opportunities slip from us, past Recovery. And farther, Our Day is the Day of Grace, while we have the Sun of Righteousness shining in the Light of the Gospel; and while we have God's Ordinances without, and the Motions and Assistance of his Spirit within, before the Means of Salvation be taken from us, or the Blessing be taken from the Means: And God's blessed Spirit, for our often quenching, grieving, and resisting of Him, and refusing his proffered Aids, and gracious Help; withdraw, and leave us, and Blackness of Darkness over-shade, yea over-whelm, our Minds; as the Dreadful Beginnings of Eternal Night.  
Thirdly, By Night, which limits our Day, is to be understood (as may be gathered from the Opposition betwixt these two) the contrary, to what is meant by Day. And therefore it signifies our Natural Death, or any notable Degree or Tendency toward it. Loss of our Senses, Reason, or such decays of them, as make us incapable of Acting as Men, in our great Concerns: Or the setting of the Gospel Sun: the removal of God's Kingdom and Candlestick: God's departure from us, and taking away his Light and Guidance: His Grace and Spirit; without which, we can do nothing but wander, and wilder, and lose ourselves and do no Work, but what hath Death for its Wages; and find no way, but what leads down to Hell. To Sum up this plain Explication in the easiest Words I can: We are indispensably bound, and it infinitely concerns us, to make haste to Believe, Repent, get our Peace made with God, and to be ready to Die, while God spares our Lives, and continues the Gospel, and the means of Grace amongst us, and offers us his Help, by the frequent motions of his Spirit. For as this Work may be happily done by Day; that is, while these Mercies are continued; so if they be taken away, and Night over take us, before our Work be done, it is impossible it ever should be done; and we must be undone for Ever.  
I now return to the Observation, into which I grasped the scope, and substance of the Text, which was this. The Consideration of the Work we have to do; and the Season allowed, and limited for the doing of it in, oblige us indispensably, to utmost speed and diligence in the doing of it.  
The Holy Scripture is very copious, and full in pressing both speed and diligence, upon the accounts this Observation intimates, it shall suffice to name a few at present for Confirmation, Isa. 55.6. Seek ye the Lord while He may be found, Call upon Him while he is near; which supposeth, what Psal. 32.6. expresses there is a Time, in which there's no coming near Him, Like 13.24. Strive to enter in at the strait Gate: for many, I say unto you, will seek to enter in, and shall not be able: when once the Master of the House is risen, and hath shut the Door, Joh. 12.35. Yet a little while is the Light with you; walk while ye have the Light, lest Darkness come upon you: for he that walketh in Darkness, knoweth not whither he goeth: While ye have Light believe in the Light, Eccles. 9.10. Whatever thy Hand findeth to do, do it with thy Might: for there is no work, nor device, nor knowledge, nor wisdom in the Grave, whither thou goest. And of how much greater consequence thy Work is, so much greater in Reason, should be both thy Speed and Diligence.  
I now proceed to the proof of the Observation, and to show the Reasons, why 'tis so necessary to be Speedy and Diligent about this Work: and because those Reasons are usually most cogent and forceable, which are drawn from the Nature of the thing, which is to be confirmed by them, I will take them all from the Text itself, which is like some well-stored Mansion, or noble Seat, which is Furnished with all needful Provisions, within its own Bounds.  
And First, Because 'tis Work.  
Secondly, Because a Convenient Season is allowed to do it in.  
Thirdly, Because this Season is of Uncertain Continuance, will not last always, and may slip from us suddenly, 'ere we be ware.  
First, 'Tis Work: Work with an Emphasis; our main-business, not our by-business, though too many make it so. The great Errand, upon which God sent Us into this World. Moses tells Us, 'tis not a vain thing; but 'tis our Life, our Life is lent Us for it; and our Life depends upon it, Deut. 32.47. The Comfort of it here, and the Safety of it hereafter; another manner of Work than heaping up Riches, for that's a vain thing, Psal. 39.6. with Job 'tis the only Work of true Wisdom, Job. 28.28. And unto Man he said; Behold the fear of the Lord that is Wisdom, and to departed from Evil, is Understanding. A Man, a Wise Man, who only deserves the name of a Man, should count nothing else comparatively worth his Care.: 'tis David's Vnum petii, Psal. 27.4. The one thing he desired of God, to enjoy Opportunities to help him in this Work. 'Tis Solomon's Totum hominis, the whole of Man's Duty and Happiness, Eccles. 12.13. Let us hear the Conclusion of the whole Matter, fear God and keep his Commandments; for this is the whole of Man. 'Tis St. Paul's great Race. His hic labor hoc opus, 1 Cor. 9.24. So Run that ye may obtain; so Fight (against your Spiritual Enemies) as Men that are in earnest, make not vain Flourishes, only to beat the Air: So strive, that you may Win and Wear an incorruptible Crown; in a word, from our Lords own Mouth, 'tis primum quaerendum, Mat. 6.33. Seek ye first the Kingdom of God, and His Righteousness; and the unum necessarium, St. Luke 10.42. But one thing is needful: Signally, and Eminently the Work of God, which He hath given Us to do, Joh. 6.29.  
Now this Consideration, that Religion, the Glorifying God, the Saving of our own Souls, is Work, our great Work implies these Five things.  

1. It's necessity it must be done.  
2ly. It's priority, it must not be postponed, but first done.  
3ly. It's difficulty, it must not be trifled in; but done with all our Skill and Might.  
4ly. It's perfection, it must not be done by halves.  
5ly. It's certain Reward; all Work shall have its Wages.   
All which Mighty Weights, one would think, might stir a quick and vigorous Motion, in the most rusty Engine; I mean, the most restive lazy Soul: if we would hang them on, with due and frequent Meditation.  
Let Us consider them a little, one by one.  
First, Because 'tis our Work it must be done, what ever else be left undone, or we must be undone Eternally, by, and for, neglecting it. Remember the Doom of the Slothful Servant, who neglected to get, what he knew he should have had, and had Opportunity to have provided, St. Mat. 22.13. Bind him Hand and Foot, and Cast him into utter Darkness. You may Read his Fault in his Punishment; one is the Anagram of the other. He bond his own Hands and Feet with Cords of Sloth and Negligence; and now His Master causes them to be bound with Chains of Vengeance. He Slept away the Light vouchsafed him, as if it had been Night: and now he shall have Darkness to extremity; but such as will never yield him Rest or Sleep.  
This being our Work, it is so necessary, it must not be neglected by any means, upon any pretence whatever; though it were to give outward Attendance on Christ himself, as he told Martha plainly, preferring Mary's sitting at His Feet, to hear His Word, and minding this one needful thing, before all Martha's troublesome Diligence; in which, she was Cumbered with much Serving, to make Provision for Him; 'tis more necessary then to Eat; therefore, Job esteemed God's Words, more, not only than his Dainty, but his Daily, his Necessary Food, Job. 23.12. St. Paul, but to promote this Work in others, saith, Necessity is laid upon me, and Woe be unto me, if I Preach not the Gospel, 1 Cor. 9.16. And may not we, should not we all say, Necessity is laid upon us, and Woe be unto us, if we Believe not, if we Obey not the Gospel?  
'Tis more necessary than to Live; Holy Men of God have willingly spent their Lives to help others in this Work. Neither count I my Life dear to me, so that I might finish my Course with Joy, and the Ministry which I have Received of the Lord Jesus, to Testify the Gospel of the Grace of God, Act. 20.24. Yea, our Lord himself counted this His Meat and Drink, and refused his bodily Food, even when He was Hungry, to Feed on this, St. John 4.32, 34. Yea, He esteemed it so necessary, that He came down from Heaven, endured the Cross; and Bore the Law's Curse, and his Father's Wrath, to Accomplish it.  
In a word, The End is more necessary than all the Means conducing to it; and next to God's Glory, our own Salvation is the ultimate End of all we have, or are, or do; and therefore, more necessary than them, all put together. When some told good Dr. Reignolds, He would Kill himself with Studying and Preaching, advised him to spare himself; He replied, Nec propter vitam vivendi perdere causam: He would not to save Life, neglect that, for which God gave him Life; and for which alone, it is worth while to Live. Good Lord! That Men can find time for every thing else, and account the most trivial Matters worthy of their Care; and can find neither, for this great, this necessary Work.  
'Twas a smart Sarcasm, which the Great Augustus cast upon the Gaulish Ladies; when He saw them playing with their Dogs in their Laps: Have the Women in this Country no Children? Implying that 'twas a shame to neglect their Children; and to prefer their Dogs into their Place. So may I say with Wonder and Amazement: Have these Men no God to Serve, no Soul to Save, no greater, no better Work to do, than to mind their Pleasures, and their Profits; their Follies, and their Lusts? As if nothing might be slighted, but what of all things aught lest so to be: the Work, God sent you into the World, and called you into His Church, for your only Necessary Business. O besottted Sinners, Who hath bewitched you, thus to pervert the Design of God, and to misunderstand your own Interest? Awake, awake, Rouse up yourselves, show yourselves Men; and make that your Business in good earnest, which God hath made your great, your only necessary Work.  
Secondly, Because 'tis Work, it claims Precedency, it must not be Postponed, thrust back; but first dispatched, and not give place to our By-business: this is your Method in all other Cases. First Work, than Recreation, if any time be spare, when Work is Finished. You send not your Children to their Play in the Morning, and bid them go to School, when they have played enough: but first to school, and let them play when they have learned their Lesson. The Heathen could say, A Jove principium, we must begin with God, and our Lord bids Us first seek God's Kingdom, and its Righteousness.  
Christ is Alpha, and Omega, The First, and the Last, Rev. 1.11. And we must begin and end with Him, make His Service our first Care, and His Glory our last End. And Reason saith, Work must be First, because that may be wisely left longest undone; which will occasion least Prejudice, if it be left quite undone for Ever. Now if this Work be done, thou art safe and well, though you have no time to do the rest: yea, if time fail, you will not need the rest: for time, and the use of Temporal things die both together, and are rak't up in one another's Ashes: and when thou art got to Heaven, thou'lt want neither House nor Land, nor Meat nor Money, nor secular Knowledge nor Honour, nor Wife no● Children; but God and Christ will be enough, and more than All to thee, and 'twill never grieve thee there, that thou hadst not got this, or the other thing, to leave behind thee: but on the other side, if beginning at the wrong end, thou hast accomplished all thy designs, brought all thy Ends together, and obtained more than Heart could wish, and wantest nothing but an Interest in Christ, and readiness to Die; and then be snatched away to Hell, (like the Rich Foot in the Gospel, who never dreamt of that amidst his Plenty:) The Remembrance of what thou once was Master of, will yield thee no more Relief, than Dives' faring Deliciously on Earth, contributed to the cooling of his Tongue, when he was tormented in those Infernal Flames.  
Thirdly, Because 'tis Work, 'tis difficult; all Work hath something hard in it, else 'twere miscalled to call it Labour: All Arts require painful Study, and all Study causes Wearyness. But, Omnium I ●fficillima, ars faecilitatis, The Art of being Happy, is of all the Hardest, because of all the most Excellent. The Righteous are hardly saved, 1 Pet. 4.18. The Way to Hell is broad and smooth, of easy Descent: But the Way to Heaven is straight and rugged, and must be climbed with Labour. I say not this to fright you out on't, but to provoke your Diligence. 'Tis a Greek Proverb, The Gods give Nothing, but sell All thats Good. The Price they sell it for, is Labour. When a Leader tells his Soldiers, before a Storm or Battle, how Valiant and Stout their Enemies are, and what Men of Mettle they must grapple with; 'tis not to daunt them, or give them an Excuse to turn their backs, and run away; but to inflame their Courage, and whet their Valour. So when the Scripture tells us, Our Adversary the Devil, is a Roaring Lion; 'tis not to scare us, but make us watchful, and to provoke us to Resist him Manfully. And when it tells us, We wrestle not with (weak) Flesh and Blood, but Principalities and Powers, Eph. 6. 'tis to mind us to gird on our Armour, and bestir ourselves with becoming Boldness, and stand our Ground with Resolution: The things Religion is compared to, and the Emblems of a Christian, speak it to be hard: A Fight Soldier; a Contending Racer; a Wrestling Combatant; a Laborious Husbandman; a Trading, Travelling Merchant. Many Corruptions must be mortified; Right Eyes plucked out, Right Hands cut off. Many Temptations must be resisted, many Enemies must be vanquished, many Graces must be acquired, many Duties must be learned, and practised. And, Who can reckon all this Easy, and like to cost no Pains, but he that never tried, never considered what 'tis to be a Christian indeed? Therefore, flatter not yourselves, that you can attain it, how and when you please: But learn this Discipline betimes, Exercise yourselves to Godliness continually, stand upon your Guard, take to yourselves the Whole Armour of God: But above all, betake thyself to Christ's Protection, and God's Assistance: That when thou art weak in thyself, thou may'st be strong in Him; that thou may'st Do all Things through Christ that strengthens thee, though thou couldst do nothing in thyself: That thou may'st be Strong in the Lord, and the Power of his Might: Yea, may'st be more than Conqueror, through Him that loved thee; and bids thee, Be of good Cheer, because He hath overcome for thee.  
Fourthly, Because 'tis Work, it must be carried on unto Perfection: It must not be begun only, and continued in a little, but finished; or else as good ne'er a whit, as ne'er the better: As in a Race, you must run to the End of it, and come timely to the Goal; or you had as good not start, at the giving of the Sign.  
You know the reproach and loss that Builder incurred, in the Gospel-Parable, who began to Build, but was not careful to Finish; and the Galations, though they ran well for some time; yet because they gave over, and made an unseasonable halt, are called Fools, and compared to Men bewitched, for stopping in so good a Course. He that puts his Hand to the Plough, must not look back. Lot's Wife went out of Sodom, yet she never reached to Zoar. Christ had many Disciples, Who Walked with Him a while, and then forsook Him, and Walked no more with Him, Joh. 6.6. and their short Discipleship profited them nothing. Beginning in the Spirit, will not advantage those who End in the Flesh. When the Righteous Man turns away from his Righteousness, and committeth Iniquity, and doth according to all the Abominations that the Wicked Man doth; Shall he Live? All his Righteousness which he hath done, shall not be mentioned: In his Trespass that he hath trespassed, and in his Sin that he hath sinned, in them shall he Dye, Ezek. 18.24. He that's but half a Christian, shall be wholly Damned.  
'Tis the End, which Crowns the Work. Rev. 3.11. Behold I come quickly; hold fast that thou hast, that no Man take thy Crown, and 2.10. Be thou Faithful to the Death, and I will give thee a Crown of Life; if the Salt lose its Savour, it is fit for nothing but the Dunghill. Eternal Life is promised to them, Who by patiented continuance in well doing, seek for Glory, Rom. 2.7. Let us therefore endeavour to Perfect Holiness in the Fear of God, 2 Cor. 7.1. Remembering what Christ Wrote to the Church of Sardis, who had a Name to Live, and was Dead, Rev. 3.2. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy Works perfect before God. Thou canst not be ready to die in a good sense: if the best things in thee, be ready to die in so bad an one.  
Fifthly, Because 'tis a Work, it shall be Rewarded. This I add, that you may not want encouragement, amidst so many difficulties. And I hope, we may innocently speak God's Language, without suspicion or danger, of poisoning it with the fond Opinion of Merit How often do we read, thy Work shall be Rewarded? and, Who rendereth to every Man according to his Works; and verily there is a Reward for the Righteous, and the like. Every Work shall have its proportionable Recompense. The same Chapter which gives us this Rule, He that cometh to God, must believe, that HE IS, and that He is a Rewarder of them that diligently seek Him, Heb. 11.6. gives us the Example of Moses having Respect to the Recompense of the Reward, Vers. 26. Every Work shall have its Wages: If we do our Own Work, we must be our Own Paymasters; and, if the Devil's, we must expect no better than he useth to give. But if we be Speedy, Faithful, Diligent, in this Work of God, we may expect, and shall not be disappointed, of God's Reward; yea, that He Himself will be our Exceeding great Reward, as He promised the Father of the Faithful, Gen. 15.1. and will perform to all his Children. Let us therefore, not be weary in Welldoing; for in due time we shall Reap, if we faint not, Gal. 6.9. Wherefore, Whatsoever you do, do it hearty, as to the Lord; knowing that of the Lord, you shall receive the Reward of the Inheritance: for ye serve the Lord Christ, Col. 3.24. who is not Unrighteous, to forget your Labour of Love, Heb. 6.10. If this were not a Work appointed, and enjoined of God, all our Recompense might be, Who hath required these Things at your Hands? But seeing it is the Work of God, we so run, not as uncertain, that is, not as uncertain of Assistance; for He will help us to do His own Work: nor of Acceptance; for He cannot but be pleased to see His own Work carried on: nor of a Gracious Reward; for He is Faithful, who hath promised; and the Promise of Eternal Life, is made by that God who cannot Lie, Tit. 1.2.  
Therefore, my Beloved, be ye Steadfast and unmoveable, always abounding in the Work of the Lord; forasmuch as you know, that your Labour is not in vain in the Lord, 1 Cor. 15.58.  
And This may suffice to provoke our Speed and Diligence, from the First Consideration, That 'tis Work; implying its Necessity, its Precedency, its Difficulty, its required Perfection, and its sure Reward.  
I proceed to the Second Reason, While it is Day; that is, because a fit Season and Opportunity is vouchsafed and allowed us, to do this Work in. A Day: That is the Time of this present Life, and the Enjoyment of the Means of Grace, outwardly in the Gospel, and inwardly by the Assistance of His Spirit. And let us consider this as a Day; 

1. For Quality.  
2. For Quantity.    
First, For Quality: God called the Light, DAY, Gen. 1.5. The Day is, Tempus Lucis, the Time of Light; affording us necessary Help, to see to do our Work. Therefore, the Day is appointed for Labour, because 'tis a fit time for it; Psal. 104.22, 23. The Sun ariseth: Man goeth forth unto his Work, unto his Labour, until the Evening. If any Man walk in the Day, he stumbleth not, because he seethe the Light of this World: But if a Man walk in the Night, he stumbleth, because there is no Light in him, St. John 11.9, 10.  
The Time of this Life, is called Light, in Opposition to Death, which is a State of Darkness; and the Grave, which is the House of Darkness; the Land of Darkness, as Job describes it, ch. 10.21, 22. Before I go, whence I shall not Return, even to the Land of Darkness, and the Shadow of Death: A Land of Darkness, as Darkness itself, and of the Shadow of Death, without any Order; and where the Light is as Darkness. And Chap. 18.18. He shall be driven from Light into Darkness, and chased out of the World. Once more, Chap. 33.28, 30. He will deliver his Soul from going into the Pit, and his Life shall see the Light: To bring back his Soul from the Pit, to be enlightened with the Light of the Living.  
And the Season of Grace is called a Day, from the Similitude of the Fitness of a Natural Day, for the Works of this World; and of the Day of Grace, for the Works of the World to come: and from the Likeness of the Causes, of either of them. The Rising of the Sun, and its Presence, makes Day; and nothing but the Sun can make it: not the Moon, or Stars, in their greatest Brightness. So the Son of Righteousness, as Christ is called, Mal. 4.2. arising and shining, in the Beams of the Gospel, can only make this Spiritual Day. 'Tis not the Twilight of Nature, nor the Glow-Worm-light of Arts, and Humane Learning; nor the Moonlight of the Law; but the Sun-light of the Gospel, that produceth it. Christ is the true Light, Joh. 1.9. And in the next Verse after the Text, he saith, I am the Light of the World. See also St. John 8.12. And in Old Simeon's Song, St. Luke 2.32. A Light to lighten the Gentiles, and the Glory of thy People Israel.  
And therefore, before Christ's Coming, the World was overwhelmed with Darkness: But, as the Prophet Isaiah had long before foretell, upon His Appearing, The People which sat in Darkness, and the Shadow of Death, saw great Light spring up, Matth. 4.16.  
Therefore Zachary sung at the the Birth of his Son St. John Baptist; Thou Child shalt be called the Prophet of the Highest: For thou shalt go before the Face of the Lord, to prepare His Ways; to give Knowledge of Salvation unto His People, by the Remission of their Sins, through the tender Mercies of our God, (which Words are an Excellent Description of the Gospel) whereby the Dayspring from on High hath visited us; to give Light to them that sit in Darkness, and in the Shadow of Death; to guide our Feet into the Way of Peace, St. Luk. 1.76, 77, 78, 79.  
Now, the Presence of the Day lays a great Engagement upon us to be working. Solomon enforceth that Exhortation, Eccles. 12.1, 2. Remember now thy Creator in the Days of thy Youth; by this Argument, While the Sun, or the Light be not darkened: While the Vigour of thy Senses, and thy Reason last, and thy Life is spared to thee. And you may see the same Reason improved by St. Paul, with Respect to the Day of Grace, Rom. 13.12, 13. The Night is far spent, the Day is at hand: Let us therefore put off the Works of Darkness, let us put on the Armour of Light: Let us walk Honestly, as in the Day. And Eph. 5.8. Ye were sometimes Darkness, but now are ye Light in the Lord: Walk as Children of Light, and have no Fellowship with the unfruitful Works of Darkness. And again: 1 Thes. 5.5, 6, 7, 8. Ye are all Children of the Light, and of the Day: We are not of the Night, nor of the Darkness. Therefore, let us not sleep, as do others; but let us watch, and be sober: For they that sleep, sleep in the Night; and they that are drunken, are drunken in the Night. But let us who are of the Day, be sober, putting on the Breastplate of Faith and Love; and for an Helmet, the Hope of Salvation.  
If a Man have Haste of Business, he'll Wake and Rise before the Sun, as David, Psal. 119.147, 148. I prevented the Dawning of the Morning, and cried; Mine Eyes prevent the Night-Watches: At Midnight will I Rise; or eke out the Day by Candlelight. The good House-Wife's Candle goes not out by Night, Prov. 31.15, 18. But admit it be  to sleep by Night, and God may wink at the Closing of our Eyes, while Darkness covers us, (the Time of that Ignorance God winked at, Act. 17 30.) yet 'tis Intolerable to do so, when the Sun shines in its full Strength.  
Now, he calleth all Men, every where to Repent.  the Light of the Gospel shines, to show how much they need it, 'tis (as we use to say) a burning Shame to burn Daylight: And we cannot upbraid a Sluggard more smartly, than by drawing open his Curtains, and letting in the Sun upon him; and demanding, What thinkest thou? Did God Almighty make that glorious Light to sleep by?  
Secondly, A day for Quantity; and that both in 

Extension,  
Limitation,    
First, A day Extensively: A whole day, not a Minute, not an Hour. The Lord affords you sufficient time, to do the Work he hath set you; and expects from you: A Day is a fair Proportion for a Day's Work; and this Allowance of Convenient Time, will leave Sinners very inexcusable, and greatly aggravates the not Fulfilling what's required of them. Rom. 10.21. All day long have I stretched out my Hands to a disobedient, and gainsaying People. St. Matth. 20.6. Why stand ye here all the day Idle. It heightened God's Wrath against Jezabel, that He gave her space to Repent of her Fornication, and she Repent not, Rev. 2.21. The Lord is long-suffering to us-ward, not willing that any should perish; but that all should come to Repentance, 2. Pet. 3.9. And we should Account this Long-suffering, Salvation, a great Opportunity to promote our Salvation. And this Goodness, Forbearance, and Long-suffering of God, should not be despised, nor securely trifled away; but should lead us to Repentance (Rom. 2.4.) speedily and quickly: And the rather, because, though God waits to be gracious, He will not wait always; and though He strive long, and knock often, He will cease both to strive and knock, when He finds it is in vain: And though He allow you a whole day; yet, by way of Limitation,  
Secondly, 'Tis but a day; and that word carries its Limits with it. A day is Pars Temporis mensurata, a measured stated Portion of Time. Are there not Twelve Hours in a day? Joh. 11.9. He saith not a Month, a Year, an Age; lest we should be encouraged and emboldened to Security: But a Day. And He often puts us in mind of this: Heb. 3.13. Exhort one another daily, while it is called to Day. Vers. 15. Whilst it is said to Day, if ye will hear His Voice, harden not your Hearts. And more expressly, Chap. 4.7. Again, He limiteth a certain Day, saying in David; To day, after so long a Time as it is said to Day, if ye will hear His Voice, harden not your Hearts. Called the Day of this or that Man. Oh, that thou hadst known, at least, in this thy Day, the Things which belong unto thy Peace, Luk. 19.42. And the Day of Visitation, Vers. 44. and 1 Pet. 2.12. And this Day may be shortened: There are Winter-dayes, and Dies dimidiati, Days cut off in the midst, when the Sun goes down at Noonday, as is threatened, Amos 8.9. And we find most frequent Instances of it, in them who Live not out half their Days, as is threatened against some, and fulfilled upon many; who are cut short, in the Noon, in the Morning, in the Dawn of their Days. There are short Graves good store in every Churchyard: And the Arabian Proverb saith, The Old Camel carries the Young Camel's Skin to the Market.  
Nay, 'tis abbreviated, and shrunk up into a Moment, a punctum Temporis. Now, Now is the Accepted Time, now is the Day of Salvation, 2 Cor. 6.2.  
This is the Second Reason, A Day to Work in, and but a Day; therefore, be speedy and diligent, lest you be prevented, lest you be surprised and benighted. For,  
Thirdly, The Night cometh, wherein no Man can Work: That is Death, at the farthest; which will cut us off from all Opportunities, and Possibilities, of farther working; and disposeth of every Man, according to the State in which it finds him: as is figuratively expressed by that of Solomon, Eccles. 11.3. If the Tree fall toward the South, or toward the North; in the Place where the Tree falleth, there it shall be. As the Man is fit to go to Heaven, or to Hell, when he Dyeth; so he must continue unalterably for ever. Or,  
2. This [Night] may signify the Setting of the Sun of Righteousness, the Removal of the Gospel, the Taking away God's Kingdom, or Candlestick, out of its place; and leaving us in a dismal Night of Ignorance, Error, Idolatry, destitute of that true Light, which alone can guide our Feet into the Way of Salvation. Or,  
3. That woeful Night of God's Departure, and giving us up to our own Heart's Lusts, to fill up the Measure of our Iniquities, for grieving, resisting, quenching of his Spirit. And though God neither take us out of the World, nor take away the Means of Grace from the Places we live in: Yet, if he take his Spirit, his Blessing, his Grace away from the Means, it will be a Woeful Night indeed: For He saith, Woe be unto them, when I depart from them, Hos. 9.12. We can neither have Heart to work, nor Success in working in so dark a Night.  
But this Consideration, That Night hastens to overtake us, should quicken us to work, because Night is 

1. A Reckoning Time.  
2. A Resting Time.    
First, A Reckoning Time. If no Account were to be given of the Loss, or Improvement of our Time, our Loitering might be more excusable; at least, because it would be less Dangerous, although it were not less Sinful: But every Man must give an Account of himself, and of his Work, to God, Rom. 14.12. And Night is the time, when we shall be called to that Account. Your Servants have the Day to do your Work, and at Night you take an Account of them, how they have done your Work in the Day. St. Matth. 20.8. When Even was come, the Lord of the Vineyard saith unto his Steward, Call the Labourers, and give them their Hire. Our Lord will certainly come, and take an Account of His Servants, for His Talents committed to them: Matth. 25.19. After a long time, the Lord of those Servants cometh, and Reckoneth with them: And then, Woe be to the Slothful Servant: Vers. 25,— 30. Cast ye the Unprofitable Servant into utter Darkness. He shall have Night enough, even the Horror of Eternal Night; who had turned his Day of Working, into a Night of lazy Sleeping. Judgement follows Death: 'Tis appointed to all Men once to Dye, and after that the Judgement, Heb. 9.29. I beheld a Pale Horse; and his Name that sat on him, was Death, and Hell followed with him, Rev. 6.8.  
Secondly, Night is Resting Time. The Day is for Labour, the Night for Rest. Man goeth forth unto his Work, unto his Labour, until the Evening, Psal. 104.24. But till the Evening.  
Night is Resting Time, 

In Mercy to Labourers.  
In Justice to Loiterers.    
The First may cease their Labour, and have no further Toil in Working: The Latter must cease, and have no further Opportunity, to Finish their Work.  
First, Night is Resting Time in Mercy to them, who have Laboured faithfully in the Day: They shall not be always toiling, and wearying, and wearying out themselves with hard Labour: But when Night comes, They shall rest from their Labours, and their Works shall follow them, Rev. 14.13. There remaineth a Rest for the People of God, Heb. 4.9. After an hot and scorching Day, there shall come a cool refreshing Evening. They that have born the Heat and Burden of the Day, Shall have a Time of Refreshing come from the Presence of the Lord, when He shall send Jesus Christ, Act. 3.19, 20. And They shall rest in their Beds, and enter into Peace, who have walked in their Uprightness, Isa. 57.2. As God will not suffer them to be Tempted above their Strength; so not to be wrought beyond it.  
Hold out therefore, Christians, faint not; Yet a little while, and He that shall come, will come, and will not tarry. Let him that is Righteous, be Righteous still; and let him that is Holy, be Holy still. And mark the Encouragement Christ backs this Exhortation with: Behold, I come quickly; and my Reward is with me, to give to every Man as his Works shall be, Rev. 22.12. And to put it out of doubt, he adds, Surely, I come quickly: As if He should say, 'Tis but a little while, a little longer, and your Trouble is over, your Work is done for ever.  
Christ takes notice of all your Labours in his Service, and all your Persecutions, and Reproaches, and Slanders, with which proud, formal, or profane Men, will load and oppress you; if you be sincere and faithful to Him: And He will ere long set you out of their reach, and the Devil's too. 'Tis worth observing, that all the Epistles to the Seven Churches begin thus; I know thy Works, Rev. 2.2, 9, 13, 19 3. 1, 8, 15. And such Additions follow: Thy Labour, thy Patience, thy Tribulation, thy Dwelling where Satan's Seat is; thy Service, thy Faith, thy Charity. And bids them Hold fast, and be Faithful to the Death, and He will give them a Crown of Life; and tells them, He will come quickly. Is Israel oppressed, and shall not God take Notice of it? See Exod. 3.7. I have surely seen the Affliction of my People, and have heard their Cry, by reason of their Taskmasters; for I know their Sorrows.  
God's Israel shall not be always in the Egyptian Furnace, nor in the Howling Wilderness; but He hath a Canaan for them, a Promised Land on the other side of Jordan, of Death. When the Disciples are toiling by reason of contrary Winds, and the Ship is tossed, (Corruptions and Temptations are full in their Faces, as they sail Heaven-ward) Christ will come to them, and they shall have a Calm; and the Ship will be presently at the Land, whither it was going: For the Oppression of the Poor, for the Sighing of the Needy, I will now (now presently) arise, saith the Lord; I will set him in Safety, from him that puffeth at him, Psal. 12.5. You heard before, that Work implies Difficulty: It cannot he denied, but there is some Hardness in the Work of Religion: 'Tis called Labour of Love. There is Labour, though Love sweeten it, and ease it. The Flesh is weak, even where the Spirit is willing. Our Life of Christianity, is a Warfare; and such as admits neither Peace nor Truce; but constant, either Watching or Fight, against most dangerous Enemies; being so subtle, so malicious, so powerful, so restless. And God will not hold us always to such hard Service: But the Time is hastening, when He will say, Thy Warfare is accomplished; and as He saith, He will not contend for ever; for the Spirit would fail, and the Souls which he hath made, Isa. 57.16. so He will put a Period to all their labours, sorrows, and wrestle; at farthest, Death will bring thee thy Quietus, a Writ of Ease; and when Night comes, (and it hastens apace) thou may'st lay thee down in Peace, and take thy Rest; for thy God hath made thy Bed for thee; and He will make thee dwell in Everlasting Safety.  
Cast not away therefore your Confidence, which hath great Recompense of Reward; for ye have need of Patience, that after ye have done the Will of God, ye might receive the Promise: For yet a little while, and He that shall come, will come, and will not tarry. Heb, 10.35, 36, 37. And when He comes, He will not come : And Be not weary in well-doing; for in due time ye shall Reap, if ye faint not. And as Jos ph said after his Advancement, God hath made me forget all my Toil, and my Father's House, Gen. 41.51. so when the approaching Night overtakes thee, and thou shalt be gathered to Abraham's Bosom, and Sleep in Jesus; not so much as a frightful Dream shall interrupt thy Repose, or disturb the Satisfaction of thy everlasting Rest. Let the Foresight and Belief of this, quicken thy Industry, while the Day continues. And remember that of Solomon, Eccles. 5.12. The Sleep of a Labouring Man is sweet. If thou hast done, if thou hast loved the Work of God in the Day; He will not only give thee the Sleep of his Beloved at Night; but the harder thou hast wrought, and the more thou hast been wearied at it, the more welcome, the sounder, and the sweeter will thy Rest be.  
Secondly, Night is Resting Time (that is, a Time when they shall have no farther Opportunity to finish their Work) in Justice to the Loiterers. Then Time shall be no more, Rev. 10.6.  
Now, that Night above described; of Death, of the Setting of the Gospel- Sun, or God's Departure from a Soul, (for what follows will respect sometimes one, sometimes another of them) will put a Period to their Working, upon a sevenfold Account.  
First, By reason of its Darkness, in which they cannot see to work. He called the Darkness, Night, Gen. 1.5. The Sun went down, and it was Dark, Gen. 15.17. You know this to be so by Experience, in every Revolution of the Natural Day. Darkness is nothing but Privation of Light; and when Light is withdrawn, Darkness must needs follow. When the Evening is shut in, the Black and Dark Night (as Solomon calls it) succeeds presently; spreading its sable Wings over the whole Hemisphere: So that, Men can neither see their Way to guide their Feet, nor their Work to guide their Hands.  
No Phrases or Expressions of Speech, are more common than these; The Way of the Lord, The Path of Life, Walking with God, Coming to Christ, Going to Heaven; and such like implying Motion.  
Now, How can any of these be done in the Darkness of the Night? How shall we keep the Right Path, that is so beset with so many Byways on every side? Byways of Error on one hand, and Byways of Wickedness on the other, if we have no Light to guide us? In Reference to this, is that Passage of our Saviour: Walk while ye have Light, lest Darkness come upon you: For he that walketh in Darkness, knoweth not whither he goeth, St. John 12.35. Because Darkness hath blinded his Eyes, 1 Joh. 2.11.  
And as there is great danger of losing, and turning out of the Right Way; so there is no less of stumbling and falling in it, if we have not Light to show us the Stumbling-blocks and Snares, the Devil and his Instruments lay in our way, that we may avoid them. If a Man walk in the Night, he stumbleth, because there is no Light in him, Joh. 11.10.  
And we need the Light no less to guide our Hands in Working, than our Feet in Walking. Who, but a Fool or Madman, would attempt any curious Work in the Dark? To Paint, to Carve, to make a Clock or Watch, or but to write a Letter? Now, the Work we have to do for God, and our Souls, beyond all peradventure, requires the clearest Light, to see to do it well. How can we believe, repent, obey, or try these Graces by the Law or Gospel, when we cannot fee the Rule by which they should be measured. While Christ the Son of Righteousness shines in his Ordinances, and by his Spirit, there is a Day; and you may see to work the Work God sets you: But when that departs, you are presently be-nighted, and cannot take one Step, or draw one Line aright. The Naral Sun only enlightens the Medium, & discovers the Object; but infuseth not a Visive Power into the Eye. It opens not the Eyes, it makes not blind Men see: Though it makes things visible to them that can see, yet make Night by setting. But this Sun makes Day in an extraordinary manner, it gives Light and Sight both. When St. Paul was called and sent to Preach the Gospel, his Commission ran thus: I send thee to open their Eyes, and to turn them from Darkness to Light, Act. 26.18.  
How dismal a Night must therefore follow, when this Sun is set, which leaves Men both Blind, and in the Dark? That Light which discovers what our Works are, can only direct how they may become such as they ought to be. John 3.21. He that doth Truth, cometh to the Light; that his Deeds may be made manifest, that they are wrought in God. And it must be by that Light, we must see to do God's Work. Improve it therefore, while you have it, before the Night, the time of Darkness overtake, yea overwhelm, you.  
Secondly, No Man can work in this Night, because 'tis incapable of any Light. When the Natural Light of this World leaves us, and Night draws the Curtains of Darkness round about our Habitations, and the whole Space 'twixt Heaven and Earth, is nothing but Obscurity, we can relieve ourselves with the Artificial Lights of Candles, Lamps, or Torches: But this Night resists such Remedies, and is Incurable. 'Tis gross Darkness, like Egyptian Darkness, which might be felt, but not removed; too thick for the faint Beams of any Candle to pierce through, disperse, or scatter. If you lose, and loiter out your Day, you cannot redeem your Error, or eke out your Working time by the borrowed Light of Art. As in the New-Jerusalem there needs no Candle, Rev. 22.5. so in the utter Darkness, (which seizeth on all, without that Blessed Place of Light) no Candle is allowed, or would do any Good. The Candle of the Wicked shall be put out, Prov. 24. 20. 'Tis observable, God calls His Minister's Lights. Ye are the Light of the World, Matth. 5.14. John was a Burning and a Shining Light, John 5.35. and the Station of his Gospel-Ordinances a Candlestiks, Rev. 1.12. But Churches, and Ministers, and Ordinances, are only for this Life, there is no use of them hereafter. Christ walks in the midst of them: and when he withdraws they signify nothing. O ye Loiterers, think not to make Candle-Light-Work of your Eternal Concernments, when the Sun is down. Here the Candle & the Sun shine both together. And when the Sun sets, the Candle is put out for Ever.  
You know, I suppose, where the Custom prevails, of multiplying Tapers, Torches, Candles, about the Hearses, and upon the Tombs, and Graves of the Dead; and singing Masses, Dirges, Requiems for them: and there Last are just as profitable for their Souls, as the First are serviceable to their Eyes, when Death hath closed them.  
Christians, I beseech you, as you love your Souls, beware of these Cheats, and venture not your eternal Estates upon such after-Games, and Work out your own Salvation, while you live; and trust not to their Superstitious, and Covetous Frauds, who undertake to do it for you when you are Dead.  
Thirdly, Men cannot work when Night is come, because the Night is Unfruitful: If you think to work then, or try to work then, you will most certainly but lose your Labour. I may use the Apostle's Expression, at least allusively, unfruitful Works of Darkness, Eph. 5.11.  
If Men should Blow and Sow by Night, and no Day follow, no Fruit would come of all their Cost and Pains. We need the Sun, not only to see to work by; but also to influence our Work: He must warm, and cherish, and ripen all by his Heat, as well as direct the doing of it by his Light. When Night comes, you cannot work to any Purpose or Advantage. Suppose you could cry and knock as earnestly and loud, as did those Foolish Virgins at Midnight, Matth. 25.10. it would prove as useless to you, as it did to them; or those you read of, Prov. 1.28. Then (when this Night is upon them) Then they shall call upon Me, but I will not answer; they shall seek Me early, (as they think, perhaps 'tis spoken Ironically) but they shall not find Me: But they shall eat of the Fruit of their own way, (Oh bitter Fruit!) and be filled with their own Devices, Vers. 31.  
And as I touched before the Folly of those, who trust to the Prayers of others, when they are dead: So let me earnestly admonish and entreat you, not to defer Praying for yourselves, till you are a Dying. I use the word Praying Comprehensively, for Penitential Devotion, and being sincerely Religious. I would not be too severe, but I would be faithful to you; and therefore, I must tell you, I think it extremely dangerous to defer till then. I know you are ready enough to remember the Old Proverb, True Repentance is never too Late; But I beseech you, forget not the Second Part of it, Late Repentance is seldom True.  
How often have we seen the most earnest Penitential Vows of Men, upon their Sick Beds, grow Weak and Dye; as those who made them grow Strong and Lively?  
I would write nothing, but what is most serious upon so weighty a Subject: Yet because many are prone to retain such a Passage, who would forget a graver Sentence, give me Leave, without Offence or Censure, to add the Translation of those Proverbial Verses; which signify, that the very worst of Men are ready to pretend Reformation, when they are Sick; though they never intent it, when they are Well: They were fitted to the Times, in which they were made, when the Name of a Monk signified a Devout Man.  

The Devil was Sick, the Devil a Monk would be:  
The Devil was Well, the Devil a Monk was he.   
Trust not your deceitful Hearts, to so deceitful a Time; neither defer your Repentance, till you are so unfit to perform it. But while your Strength is firm and your Reason sound, and all your Faculties, in their Vigour, set upon this Work, which you'll find hard enough for your best Abilities; lest it prove like Day-Work, attempted in the Night, altogether Fruitless.  
Fourthly, You cannot work when this Night comes, because it will strip you of your Furniture and Tools, with which you should perform it. When Morning-Light appears, Men Rise and Dress themselves, and take their Tools, and go forth unto their Work and Labour: But like that Old Man at Gibeah, Judg. 19.16. They come out of the Field from their Work at Even: and then they strip themselves, set by their Tools, and go to Bed to take their Rest. While the Day of your Life, and God's Grace are continued, you have Talents to trade with, and Tools to work with; but when Night comes, they must be all laid by: Use them therefore while you have them.  
Suppose a Man had borrowed of his Neighbour some useful or necessary Instrument, for a Work he is much concerned to finish; or a Scholar a Book, which he is much concerned to Read; but both were lent but for a Day, and must be returned at Night: How hard would One Labour, how closely would the Other fit to his Study? Concluding thus: I must not Loiter now, for this Work must be done; and I cannot do it without this Instrument; and this is but lent me till Night, and then 'twill be fetched away. While the Day lasts, God furnishes you with Tools fitted to your Work: You have Ministers, you have Bibles, you have Sermons, you have Sacraments, you have all appointed Means of Grace, and you have Eyes to read, and Ears to hear, Reason to understand, consider, and judge, Consciences to check you, Affections to excite and quicken you: But when Night comes all will be taken from you. Then the Lord will say, Take the Talon from him, Mat. 25.28. And if you do not your work while you are furnished with all these Helps, What can you hope to do when all are gone?  
Fifthly, No Man can work after this Night is come, because this Work is expressed by entering into a Gate or Door; and Night is a Time of shutting Doors. Josh. 2 5. About the Time of Shutting the Gate, when it was Dark. All the Day the Gates of the Cities stand wide open, to afford free Ingress and Egress to all Comers; and the Doors of your Houses stand open, or but upon the Latch, and yield an easy Entrance; but when the Day is shut in, you Lock, and Bolt, and Bar, and make all fast, that none can enter.  
Now, there are Two Sorts of Gates, or Doors, which must be entered before the Sun set, and they be shut.  

1. God's Gate, into which Man m●st enter.  
2. Man's Door, into which God must enter.   
First, God's Gate. Open to me the Gates of Righteousness. This is the Lord's Gate, Into which the Righteous shall enter, Psal. 118.20. Enter in at the Streight-Gate, Matth. 7.13. Now, God's Gate stands open all the Day: But at Night, the Door is shut, as the Foolish Virgins found to their Shame and Sorrow, St. Matth. 25.10.  
God hath Four Gates, which stand open to Returning Sinners all Day long; but shall be all shut up at Night: The Gates of Grace, of Mercy, of Hope, of Glory.  
First, The Gate of Grace. Grace is God's Free Favour, that Perfection of the Divine Nature, which inclines Him to do Good to Men, without any External Motive of His own Accord. This Gate stands open all the Day. God waits to be gracious, and stretches out his Hand all the Day long, to invite, to plead with Sinners, and to beseech them to accept His Grace and Favour: But if they despise His Goodness, and will not be persuaded to come in, He will cast off for ever, and be favourable no more: He will even forget to be Gracious, and in Anger shut up His tender Mercies. For so I find the Psalmist expressing his Fear of this Doom, Psal. 77.79.  
Secondly, The Gate of Mercy. Mercy is that Attribute of God, by which His tender Compassions are stirred up, to pity His Creatures in their Misery, and (as it were) to sympathise with them; to be afflicted in all their Afflictions.  
This Gate stands also open all the Day; and it even grieves Him to His Heart, to see the Misery Men hasten towards, by their Sin and Folly: And He warns and calls them most pathetically; Turn ye, turn ye; Why will ye Die? Ezek. 33.11. And is in a Merciful Contest with Himself, as you may read Hos. 11.8. How shall I give thee up, Ephraim? How shall I deliver thee, Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? My Heart is turned within Me, My Repenting are kindled together: And resolves, that as yet, He will not execute the Fierceness of His Anger; nor as yet, Return to Destroy them; because He is God, and not Man.  
But if all His Weeping over them will not make them Mourn, if all His Relenting Compassions will not melt them; Their Hardyness will harden Him, because His Softness did not soften them; and His Mercy will be turned into Fury: and in the Springtide of their Misery, his Mercy will be in the Lowest Ebb. And instead of weeping any more over them, He will Laugh at their Calamity, and Mock when their Fear cometh, Prov. 1.26. And His Mercy will be clean gone for evermore: And though this Gate stood open to them till they Died; yet He will not show these Wonders of Mercy to the Dead; the Dead shall not arise to have, and praise him for them. His loving Kindness shall not be declared in the Grave, nor His Faithfulness in Destruction. His Wonders shall not be known in the Dark, nor His Compassions in the Land of Forgetfulness, Psal. 88.10, 11, 12.  
Oh therefore, follow not after Lying Vanities, to the forsaking of your own Mercies! But while this Gate stands open, fly into it, as the  would into the City of Refuge, before God shut it up, and shut out you (as certainly He will, when Night is come) and you be left to the Cruel Mercies of that Avenger of Blood, that Eternal Misery, which presses after you so fast, so close, so hard.  
Thirdly, The Gate of Hope. This stands open all the Day. While Men live and enjoy the Means of Grace, there remains Hope, that they may obtain God's Favour, and escape His Wrath. The Common Proverb is true in this Sense, That while there's Life there's Hope; as S●lomon tells us, To him that is joined to all the Living, there is Hope, Eccles. 9.4. We meet with this Expression in Hos. 2.15. I will give her the Valley of Anchor, for a Door of Hope: Which may admit these Interpretations amongst others; Either that the Possession of this Valley, being part of the Promised Land, was as an Earnest, and an Argument to hope, they should possess the Whole: Or, that Achan being now stoned, and the accursed Thing removed, there was Hope, that God would again be with them, and drive out their Enemies before them. So the Continuance of Day is a Door of Hope, that He who hath given the Means of Grace, will also give His Grace, yea, and Glory, at the last; and that He who spares our Lives after they have been forfeited, may remit the Forfeiture, that we may not Die eternally.  
And indeed, it is the right Use of This, that upholds God's People, in all their straits and Fears: In their Affliction and Misery, while they feed on Gall and Wormwood, they recall to mind, that God's Compassions fail not: And because, through the Lord's Mercies, they are not Consumed; therefore have they Hope, Lam. 3.20, 21, 22. And 'tis the Abuse of this, which holds up Wicked Men against the Gripes, the Nipping and Warn of their own Hearts, those secret unseen Lashes, and Wounds of their own Consciences, are so frequently inflicting: They know, God is Merciful, and Christ died for Sinners; and they hope, they may yet Repent, and be Happy, and partake of all this. And this keeps their Hearts from breaking with Horror, and succumbing under a Load, which is truly insupportable. But when Night comes, this Door shall be shut so close, no Beam of Hope will dart in, so much as at the Keyhole. But all their Hope will vanish and perish; and be as the Spider's Webb, and giving up the Ghost: Their Hope shall be cut off for ever, and the dreadful Terrors of Everlasting Despair shall seize upon them, and multiply their Sorrows; their Condition being as hopeless, and helpless, in their own Apprehensions: and Misery shall come upon them in its Perfection, because no Hope remains of ever escaping. And this is the most envenomed Sting of the neverdying Worm, and that which makes the Pit of Hell to be, what it is so truly called, Bottomless.  
Fourthly, The Gate of Glory; That stands open too, till Night: That is, the Kingdom of Heaven, in the highest Sense. The Place, in which God most fully and openly Communicates Himself to Saints and Angels; and bestows the Compleatest Happiness, the Reasonable Nature can be capable of; into which, who ever come, shall never sin nor sorrow more: but be made perfect in Holiness and Happiness, by the clearest Vision, and most intimate Fruition of God Blessed for ever. But at Night, a Door shall be shut, to keep all those for ever out, who were not ready to go in with the Bridegroom, into the Marriage, Matth. 25.10.  
In David's Language, They shall never see Light, they shall never Inhabit God's Holy Hill: In St. Paul's, They shall not Inherit the Kingdom of God: In St. Peter's, They shall have no Entrance administered into the Kingdom of our Lord and Saviour Jesus Christ; nor attain the Salvation of their Souls. In St. John's, New-Jerusalem. In our Saviour's, They shall never see the Face of God in Heaven; nor be with Him, to Behold His Glory; nor Fellow the Lamb upon Mount Zion; nor Drink of the Rivers of Pleasure, which are at God's Right Hand: Nor be filled with those Joys, which are at His Right Hand, for evermore.  
Hasten therefore, while these Gates are open: And as Men, who are Journeying to a City, where at Even the Bridge is drawn, and the Gates are shut, and the Keys are carried to the Governor, will be sure to come before that Hour; lest they be exposed to the Enemy, or to the Coldness and Darkness of the Night, without either safe Shelter, or convenient Lodging: So let these Considerations quicken you, lest you be be-nighted, and find too soon the Folly of your coming too late, to enter into the City of God.  
But Man hath a Door too, into which God must enter; and this will be shut at Night. Rev. 3.20. Behold, I stand at the Door, and Knock; if any Man open to Me, I will come in, and Sup with him, and he with Me.  
There is a Door of Knowledge: The Key of Knowledge Opens it. When the Eyes of our Understandings are enlightened, opened, to know God in Christ; and to receive the Knowledge of His Will. God comes into the Heart through this Door, when the Eyes of our Minds are so opened, as to know God and Christ a right; so as to Know them, is Eternal Life, Joh. 17.3.  
And a Door of Faith, through which Christ comes, when He enters to dwell in our Hearts by Faith, Ephes. 3.17.  
And there is a Door of Repentance, by which Sin is turned out, and God is admitted into our Souls.  
And, Lastly, There is the Door of Holy Affections, Love, Desire, Delight in God. These are (at least) the Hinges, upon which the Door of our Hearts turn.  
Now, these Doors may all be opened to let in God, while the Day lasts; and He will come in, and make His Abode with us: John 14.23. Jesus said, If any Man love Me, he will keep My Words: And My Father will love him, and We will come unto him, and make Our Abode with him: But when Night comes, they will be shut for ever.  
Hasten therefore to open them while you may; lest when you would, it prove too hard for you, and be above both your Skill, and your Power. You know, a Door that is opened daily, opens easily: But Doors, which stand long shut, 'tis hard to make them stir, or open them, without great Violence, that shakes them, and even breaks them in pieces: The Timber will swell, the Hinges will rust, the Wards of the Lock will be cankered, and the Bolts will even grow into the Staples: And so will it, by Proportion, be with your Hearts, if you keep the Door long shut against God. Nay, He may in Anger clap on a Padlock on the other side, shut thee up Judicially in Unbelief, and Impenitency; nail and barracado up the Door for ever; because He knocked and called so long, and wooed so earnestly in vain. Cant. 5.2. Open to Me My Sister, My Love, My Dove, My Undefiled; for My Head is filled with Dew, and My Locks with the Drops of the Night. Then after many idle Excuses for her Delay, Vers. 6. I opened to my Beloved, but my Beloved had with-drawn Himself, and was gone: My Soul failed, when He spoke. I sought Him, but I could not find Him; I called Him, but He gave me no Answer.  
Take heed, lest this (or worse) be thy Case: Refuse not to open at the first Knock, the first Call, the Motions of His Spirit, the Checks of thy Conscience, the Admonitions of the Word; lest He Knock no more, or refuse when thou shalt open at thy own Leisure, to come near the Door. The Servants which shall be blessed, are They that wait for their Lord; and when he cometh and knocketh, open to him immediately, Luk. 12.35.  
Rouse up yourselves therefore, and speak to your Souls in David's Language, and as much as may be with David's Zeal, Psal. 24.7, 9 which he witnessed by the Ingemination of them; Lift up your Heads, Oh ye Gates; and be ye lift up, ye Everlasting Doors, and the King of Glory shall come in. Who is this King of Glory? The Lord of Hosts, He is this King of Glory. And take heed that dreadful Place be not fulfilled upon you; Isa. 6.10. (the most dreadful Word God can speak, till he say, Depart ye Cursed) Make the Heart of this People fat, and their Ears heavy, and shut their Eyes; lest they be Converted, and I Heal them. A Place Six times repeated in the New-Testament, to make us mind it; lest by our sinful Shutting the Door, we provoke God Judicially to shut it up for ever.  
Sixthly, No Man can work when this Night cometh, because 'tis an abiding Night: There is no Day on the other side of it. We say, To Morrow is a New Day; what we cannot do to Day, we may do to Morrow: But there is no Morrow beyond the Night of Death. 'Tis appointed to all Men once to Dye, (but once) and after that the Judgement, Heb. 9.29. No Second Day of Life allowed to them, who have misspent and lost the First.  
Job said long since: There is Hope of a Tree, that if it be cut down, it will sprout again; and that the tender Branch thereof will not cease: Though the Root thereof wax old in the ground, and the Stock thereof Dye; yet through the Scent of Water, it will bud, and bring forth Boughs like a Plant.  
But Man dyeth and wasteth away; yea, Man giveth up the Ghost, and, Where is he? As the Waters fail from the Sea, and the Flood decayeth and drieth up; so Man Lieth down, and Riseth not till the Heavens be no more. They shall not awake, or rise out of their Sleep, Job 14.7.— 12. And the Heathen Poet long ago observed the like of the Sun. The Sun's Set and Rise, Set and Rise again: But We, when We Set, are covered with Eternal Night. No repeated Light or Day succeeds.  
O therefore, timely and wisely Improve the Present! That had need be done well, which can be done but once; and admits no doing it again, to remedy the Errors of doing ill at first: And such, above all things, is the Work of Dying, and finishing our Day's Work, before the Night surprise us. The Proverb tells us, Three Things require greatest Caution, and most prudent Circumspection, Marriage, Battle, Death: Upon this Account, Because their Consequents are like to last. Yet the First of these excludes not all possible Relief. Good Counsel may reclaim, Patience may bear, and Wisdom may improve the Inconvenience, or the Death of the Party, which makes the Yoke unequal and uneasy, may take it off the Grieved Party's Neck, that it shall not always gall here: And at farthest, Death will Dissolve the Bond, that it shall not be always troublesome.  
And the Second, though dangerous, is not wholly desperate: He that hath lost a Battle, suffered a Defeat and Rout, may Rally and Recruit; and though it cost him Dear, may learn Experience for more wary Conduct, and may expect a more Propitious Fortune. But he that Dies Unpardoned and Ungodly, that is, before his Work is done, he is undone to all Intents and Purposes; no Remedy, or Hope of Remedy, remains to all Eternity.  
And as the forenamed Reasons show it impossible to Work when this Night hath actually overtaken us; so the Last which follows, should excite and quicken us, to the uttermost, to be beforehand with it. For,  
Seventhly, This Night makes haste. The Text tells you, It cometh; and I tell you, and Experience tells you, and Christ (in effect) tells you, It comes apace, it comes quickly.  
Time is painted with long Wings; and no Wings are pruned for so swift a flight: It flows like a Torrent, and sweeps us away with it: There's no stemming this Tide. And 'tis as Uncertain, as 'tis Swift: Thy Pulse beats incessantly, and thy Breath is puffing out, and drawing in each Moment; and thou knowest not, that the One shall repeat its Strokes; or the Other, be Restored thee once more.  
This Night comes, like a Thief in the Night: When we lie still and sleep, that wakes, and is in perpetual Motion.  
And this may suffice for the Proof of this Observation:  
That the Consideration of the Work we have to do, and the Time allowed and limited for the Doing of it, should engage us to the Utmost Diligence, and Speed, in doing of it.  
I now proceed to the Useful Improvement of this Weighty Truth, with equal Plainness.  
And if the Work we have to do, and the Season allowed and limited for the doing of it in, engage us to such Diligence and Speed in the doing of it. This serves,  
1. To Justify those, who act according to these Engagements.  
2. To Condemn those, who neglect them, or act contrary to them.  
3. To Exhort and Excite us all, to act suitably to them, by showing all Diligence and Speed, about our Great Work.  
First, This Justifyes the Wisdom and Zeal of those, who Live up to, and act according to these Engagements. And I wish to God, the Number were Greater, that deserves such Encouragement. But because they are so few, therefore do they need it the more: For Good Company confirms Good Resolutions; and when many walk together, they embolden each other, and mutually strengthen one another's Hands and Hearts. But the Narrow-Way, which leads to the Streight-Gate, being found and trodden by so few; and they meeting with so much Opposition, to stop them in it, or divert them out of it, do greatly need all the Encouragements that can be given them: For Profane, Ungodly Men hate them, and Proud and Formal Pharisees despise them, and reproach them: And all that are so busy in doing the Work of another Master, are mad against them for their Diligence about their Master's, and their Father's Business. He that departeth from Evil, maketh himself a Prey, Isa. 59.15. God's Heritage is a Speckled Bird; the Birds about her, are against her, Jer. 12.9.  
The Law of Enmity betwixt the Two Seeds, is more unalterable, than the Laws of Medes and Persians. It discovered itself betimes, in Cain and Abel, in Ishmael and Isaac; the Two signal Types of the Two Visible kinds of Persecution, which have prevailed in the World ever since; by the Mouth of the Sword, or the Sword of the Mouth.  
Cain, who was of that Wicked One, slew his Brother; and wherefore slew he him? Because his own Works were Evil, and his Brothers Righteous, 1 Joh. 3.12. And Ishmael Mocked, Gen. 21.9. which in St. Paul's Language, is, He that was Born after the Flesh, persecuted him that was Born after the Spirit, Gal. 4.29. And as the Apostle added, for the time in which he wrote, as it was then, so is it now: So may we, for the times in which we Live; and so will they have cause to do, who shall Live after us. For the Rule, 2 Tim. 3.12. All that will live Godly in Christ Jesus, shall suffer Persecution, is as Universal for Ages and Places, as Persons; no Temporary one, to expire like an Antiquated Law, but will last while this Evil World lasts; and they shall find it, in one kind or the other. And where the Laws pinion the Hands of Cain, the Tongue of Ishmael will be Lawless; and where they dare not kill their Bodies, their Throats (those open Sepulchers) will swallow them alive, like the Grave; and with Black Mouths, full of Lion's Teeth, will rend their Names, and tear their Reputations, till they wound their very Souls. If a Volley of Lies, or a Shower of those envenomed Arrows, bitter, railing, and opprobrious Words, will stop you in, or fright you from your Work. The Father of Lies hath more Tongues, than Argus had Eyes, or Briareus had Hands; and will find Monstrous Heads enough, both whose Ears grow upon one side.  
But let none of these Things move you; neither count your Lives, nor your Names dear to you; so that you may Finish your Course with Joy, Act. 20.24.  
St. James urges to Patience thrice in a Breath, with one of the Arguments in our Text. Jam. 5.7, 8, 9 Be patiented, Brethren, unto the Coming of the Lord. Be patiented, establish your Hearts; the Coming of the Lord draweth nigh, Grudge not, behold the Judge standeth at the Door.  
Gratify not the Devil, or his Instruments, so much as to grow Remiss at your Work, for fear of their Reproaches: But keep on your Way; though the Dog's bark, thou'lt soon be past them, and out of the Noise. It would be a dear Purchase, to buy their Silence at the Price of abating thy Zeal for God. St. Peter teaches you a safer and better Way to do it; even by Welldoing, and by a good Conversation in Christ, to make them ashamed to speak Evil of you. This is the most Innocent Revenge you can take on them; to resolve, the more they deride you, or reproach you for your Work, the more earnestly to mind it, and to follow it the more diligently. And 'tis the best Security for yourselves, to prevent being disturbed: He that minds his Business intently, hath no Ears to hear, nor Leisure to take notice of, what is designed to interrupt him. Convince them, you are led by a better Spirit, by being able to bear with Meekness, their loudest Slanders, & most spiteful Reproaches. While they cannot bear the Silent, and undesigned Reprehension, your Diligence and Zeal reflects upon their Sloth & Trifling, in the Work of God, and their own Souls.  
'Tis an Immutable, and Eternal Truth; that the glorifying God, and saving our own Souls, is our Supreme Concern, and deserves our First and Highest Care; and who ever acts according to it, shall in spite of Men and Devils, be justified, as a Wise and good Man, in so doing. And their Master's Euge, Well done good and faithful Servant! enter thou into thy Master's Joy, will put it out of doubt, and controversy for ever. And Wisdom shall be Justified of her Children; though Fools condemn, and the Sons of Belial Blaspheme both the Mother, and her Offspring.  
He that hath Truth on his side, and Reason on his side, and a well-guided Conscience on his side, hath God Himself on his side; and need not trouble himself, who, or  is against him. And thus 'tis certainly with every one, who makes Religion his Business in good Earnest. And even the Men, whose Mouths Reproach you, in their Hearts must Reverence you: And their Consciences will approve, what the Interest of their Lusts provokes them to condemn in others, that they might escape, being condemned of themselves.  
Be not discouraged therefore; but take Heart; Remember He that said, In the World you shall have Trouble; said in the same Breath, Be ye of good Cheer, I have Overcome the World, John 16.33. Marvel not Brethren, that the World hates you; 'Tis a good Sign that you belong to God. If you were of the World, the World would love its own: But because Christ hath chosen you out of the World, therefore the World hateth you, Joh. 15.19. 'Tis the same World which hated Christ, before it hated You, (and killed him too) and The Servant is not greater than his Lord. And He foretell; If they have persecuted Me, they will persecute you.  
If you be Reproached for the Name of CHRIST, or stigmatised with Nicknames, for your Care in serious following His Work, care not for it; it shall in due time turn both to your Honour and Advantage. Garments, which were thought Uncomely, and judged Ridiculous on vulgar Backs, have become Modish, been esteemed Decent, yea Adorning; and have led the Fashion, when Persons of Honour have thought good to wear them. The Cress which was so Infamous, and the greatest Scandal in, and to the World, became the most Honourable Ensign, when the Great Constantine had placed it in his Banners, to lead his Victorious Legions. A Deforming Scar adds Beauty to a Soldier, and is a Mark of Honour, and Trophy of his Valour, though received from an Enemy's Hand. Most ignominious Names, which were imposed as Brands, to make Men hateful, have changed their Nature; and so the Design hath been spoiled, by applying them to Virtuous and Excellent Persons. 'Tis confessedly a vile and hateful Thing, to be an Heretic indeed; yet, What wise Man will blush to hear himself so called by a Pagan, Jew, or Papist? nay, will not rather glory in't? As St. Paul did Act. 24.14. This I confess unto thee, that after the way which they call Heresy, so worship I the God of my Fathers; believing all things, which are written in the Law, and in the Prophets.  
I have enlarged on this beyond my first Intentions, to remove a base Stumbling-block, and a most dirty, nay most devilish Scandal out of your Way, (which, whosoever first kindled, hath run like Fire in the Stubble, God in Mercy quench it) that is, That if a Man be zealous in Religion, live as if he did believe indeed there is an Heaven and Hell, and that the Way to either, is such as the Word of God describes; that thinks it is Duty, and his Wisdom, to work out his own Salvation with fear and trembling: That owns he hath a work appointed him of God, which requires the whole Man to perform it, and therefore applies himself to it accordingly: In a word, That dares not venture his Eternal Estate upon a few easy Ritual Observances, without the Life & Power of Godliness; & thinks Judgement, Mercy, and Faith, to be of equal, or rather more Concernment, than Tything of anise, Mint, and Cummin; though he neither despise, nor neglect the latter in their Place. Such a Man must have sinister Reflections made upon him, be he Minister, or be he private Christian; there is a secret Inquisition to inquire into him; and they return him suspected of some kind of Heretical Pravity: He is not Right; He is at least half a Fanatic; He is not through Paced; not a True Son of the Church; and what not! that Sloth and Formality can invent, to hid its own Shame, by loading Holy Diligence in the Work of God, with opprobrious and sinister Suspicions.  
This is a dreadful Stumbling-Block; the Good Lord remove it, for His Mercy sake. I cannot see what the Devil can do more dangerous, than this; To persuade Men, 'tis their Interest to be Wicked; to force them to be cold and negligent in Religion, in their own Defence; and to fright them from keeping Pace with God in His Ways, or being employed in His Work, with all their Might; for fear of being thought and called, what would render them more Obnoxious, than the deepest Profaneness, or foulest Debauchery: And their Zeal would be as dangerous to them, as Paul's Learning was to him in Festus' Judgement; quite beside themselves, Too much Zeal hath made them Mad.  
Good Lord! What do such Men think of the Holy Bible, of our Blessed Saviour's Example, and Holy Doctrine, of the Primitive Christians, and Holy Martyrs? Were all these stark mad? That all must be esteemed so, who endeavour to follow them, though (Alas!) at too great a Distance. And, What do such Men think of the Tremendous Day of Judgement? Or, Do they indeed believe, there shall be such a Day?  
I fear, if these Obscure Papers chance to fall into the Hands of some of these Hot Men; they may be ready to act the Part of Demetrius, and myself be in danger to suffer that of St. Paul, Recorded Act. 19 For Gild is a very Teachy, and a very Vindictive thing. But, I appeal to the Searcher of Hearts, I design not the Reproach of Our Church; but its Vindication: In which, Blessed be God for it, are Thousands that Preach, and Ten Thousands that Learn and Obey the Truth as it is Jesus; and Have not so Learned Christ, as to render their Profession, or the Church in which they were taught it, Unsavoury 〈◊〉 but Sweet as Ointment poured forth.  
And if, this notwithstanding, any be found, who to Compensate for their Want of the Power of Godilness, and Good Morality, in Sobriety and Righteousness; by a furious Zeal, and mighty Noise, for the little disputable Things, (which all confess to be but the List of our Cloth, and Him of our Garment, to keep the One from Rending, and the Other from Ravelin) shall appeal to the Church, as it's only true and genuine Sons. I sincerely expect the Justice from my Mother, that she will declare such Sons, to be Esteemed by Her no better, than Augustus called his Niece and Daughter, his Sores and Ulcers.  
But my Business in this Place, is not to Reclaim the Guilty, but to Defend and Encourage the Innocent; in the sincere Endeavours, and serious Practice of that faithful industry, which Christ expects from them, in His Work, while the Day to work in lasts; and which the Church, in His Name, by the Voice of Her Ministers, (and by Mine amongst the rest, though the Meanest amongst many) calls and excites them to.  
Take Courage therefore, Christians, ply your Work; He th●● gave you this Rule, and set before you His own Example, looks on, and is greatly pleased to see you follow it. And if any be so hardy, as to Discourage or Reproach you, it matters not, as long as He will own, and Crown you: And if Christ Justify you, what need ye care who shall Condemn you?  
The Second Use is to Condemn those, who neglect these Engagements, or act contrary to them. What meanest thou, O Sleeper! Arise, Is it not more than time, thou hadst begun thy Work, when 'tis high time thy Work were finished; when many Younger than thyself have brought it to Perfection, rest from their Labour, and have received their Wages? Why stand you here all the Day idle? Matth. 20 6. who cannot plead the Excuse of those, who answered, No Man hath Hired us: For you have been called to work an Hundred, yea a Thousand Times. Why are ye slack to go up to Possess the Land which God hath promised? Is it not a Land that flows with Milk and Honey, that abounds with Rivers of Pleasure, and Fullness of Joy? O Fools that are so slow of Heart to believe!  
And greater Fools, if ye believe it, and yet lie still, and with the Sluggard cry, A little more Sleep, a little more Slumber, a little more Folding of the Arms to Sleep; till Death and Judgement take you Napping.  
Canst thou sleep so securely on both Ears, as never to hear, or be affrighted with a Dream, of those upbraiding Words; Matth. 25.26. Thou Wicked and Slothful Servant: And the Thoughts of that dreadful Sentence: Take from him the Talon: And cast ye the Unprofitable Servant into utter Darkness, there shall be weeping, and gnashing of Teeth? Vers. 30. How will thy Mouth be stopped, when thy Lord shall say to thee, Out of thine own Mouth will I Judge thee, thou wicked slothful Servant? Thou knewest that I was an Austere Man, Luk. 19.22. Thou knewest that I had given thee a Work to do of great Importance; and that I would certainly call thee to a strict Account, concerning the Performance of it: Why then didst thou not attend it, as it became thee, as it concerned thee? 'Tis sad to be Condemned by another; but to be Self-condemned, is of all the saddest: And such will be the Case of every one, who under such Opportunities as thou enjoyest, neglects the Work that God hath given him to do; and given him so frequent, and so faithful Warnings, to dispatch in time. The Lord of that Servant will come in a Day when he looketh not for Him, and at an Hour when he is not ' ware; and will cut him in sunder, and appoint him his Portion with unbelievers. And that Servant which knew his Lord's Will, and prepared not himself, neither did according to his Will, shall be beaten with many Stripes, St. Luk. 12.46, 47.  
The Third and Last Use, to which I shall Improve this Truth, is Exhortation. And I beseech you Brethren, suffer me with all possible Earnestness to Exhort you, and with all humble Importunity to entreat you, to use the Speed and Diligence about this Work, which the Case requires; yea, excite and provoke yourselves, and one another, by the Greatness of your Work, and Shortness of your Time; by Conscience of your Duty, and Sense of your Interest, to acquit yourselves as becomes Wise and Good Men, in an Affair of such infinite Consequence.  
And because the Text seems to have a most direct, yea, its primary Aspect upon us Ministers, (with all submiss, and inoffensive Modesty I beg it of you)  
First, Holy Brethren, suffer this Word of Exhortation: What ever others do, let Us mind the Work of him that sent us, as becomes us, and follow the Example of our Master. Is there a Must for Him? Is there a Necessity laid upon the Great Apostle, and a Woe to him, if he Preach not the Gospel? Is there a Curse denounced against him that doth God 's Work Deceitfully, Negligently, Slightly? And, Are those Epithets so Odious, Dumb Dogs, Greedy Dogs, we have not Patience to hear them, though God Himself imposed them? Doth a Sleepy Watchman imply a Contradiction in the Terms? And, Is it most Intolerable for the Steward to be found Unfaithful, beyond all the Servants in the Family? And yet, Shall we run the Hazard of branding ourselves with these hateful Characters? If the Lights of the World be Darkness, How Great will that Darkness be? I● the Salt of the Earth be unsavoury, Wha● is it Good for, or wherewith shall it be Seasoned?  
I question not, but you have often read the Three last Verses of Zech. 11. and would to God you would read them once a Day; at least, that you would dwell upon the Meditation of them one retired Hour. Not to vex the Words with forced Interpretations, nor to vex your Heads with studying Evasions; but to awaken your hearts to do your Duty, and escape your Danger, I will transcribe the Words faithfully:  
And the Lord said unto me, Take unto thee yet the Instruments of a Foolish Shepherd: For Lo! I will Raise up a Shepherd in the Land, which shall not visit those that be cut off; neither shall seek the Young One, nor heal that that is Broken, nor feed that that standeth still: But he shall eat the Flesh of the Fat, and tear their Claws in pieces. woe to the Idol Shepherd, that leaveth the Flock! The Sword shall be upon his Arm, and his Right Eye: His Arm shall be clean dried up, and his Right Eye shall be utterly darkened.  
However others may think good to treat me; I would Reproach no Man, Expose no Man, Provoke no Man, Grieve no Man: They that are Guiltless, are not concerned: If any be Guilty, and being so, are Convinced, Awakened, Quickened to their Duty, they have more reason to be thankful, than to be angry.  
Of all Men living, we Ministers have most cause to mind our W●●k with Speed and Diligence, both as Men, and as Ministers.  
First, As Men. We have Souls to save, as well as our People; and we must take heed to our selves, that our selves may be saved: And to that end, we had need take care to be Good betimes: For 'tis an Old Observation, That of all Orders of Men, wicked Ministers are most hardly, and most rarely Reclaimed and Converted. For which, many Obvious and Convincing Reasons are given, which I will not digress to Enumerate. God will be Sanctified in them that draw nigh to Him; and they must be Holy, which bear the Vessels of the Sanctuary.  
And as Ministers, giving no Offence in any thing, that the Ministry be not blamed; but in all things approving ourselves, as the Ministers of God, 2 Cor. 6.3, 4. From the Highest to the Lowest, from the Bishop to the Deacon, all must be Blameless, 1 Tim. 3. Tit. 1.  
How shall we Quicken others, if we be dull ourselves; or lay those Burdens upon others, which ourselves will not touch with the least of our Fingers? Thou that Teachest another, Teachest thou not thyself? Thou that Preachest a Man should not Steal, do'●●●hou Steal? etc. see Rom. 2. from the 18th. to the 25th.  
A Careless Minister provides Excuses for his People, and Reproaches for himself. Admit the Meat be Wholesome; yet it will turn Men's Stomaches, if it be Dressed with  or Leprous Hands. The Snuffers in the Sanctuary were to be of Pure Gold. The Iniquity of Eli's Sons, made Men Abhor the Offerings of the Lord. The Example of a Careless Life will pull down more in One Day, than the warmest Exhortation can build up in Ten. Wouldst thou therefore promote God's Work effectually in others, Convince them thou believest thyself the Truth, and the Necessity of what thou pressest on them.  
Secondly, Ye that are Parents, labour to season early the tender Hearts of your Children, with a Sense of Religion, and their Great Work. Youth is the Age of Discipline, and the Seedtime for their whole Life. Train up a Child in the Way wherein he should go, and when he is Old he will not Departed from it. The First Impressions are most Lasting. 'Tis a great Honour to be entrusted with the Education of one Child, and to have Opportunity to form it for God's Service. As you were the means of their being Born, and the Occasions of their being Born in Sin; you own them, both in Love and Justice, your Best Endeavours, that they may be Born again, and made Saints.  
The Third and Last Branch of the Exhortation, is to All in general; though more especially to Young Persons: 

1. To a Speedy Setting about their great Work.  
2. To a Diligent Progress in it, when it is Begun.    
First, To a Speedy Setting about this Work. Young Man, I say unto thee, Arise: And Oh! that Christ would vouchsafe to accompany this Word with such a Power of His Spirit, as might render it as effectual to some Dead Soul, as they were upon the Dead-Son of the Widow of Naim. Luk. 7. Awake thou that sleepest, stand forth from the Dead, and Christ shall give thee Light. Suppose thou heardest God say to thee, as in the Parable; Son, go work to day in my Vineyard, this present Day; and though thou hast neglected His Call heretofore, yet now Repent and go.  
But because it often is with Young Persons (if I may make such an Allusion) as it was with Lazarus, when Christ called him forth of his Grave; Joh. 11.44. He that was Dead, came forth bound Hand and Foot, with Grave-Cloaths, and his Face bound about with a Napkin: Therefore, Jesus said unto them, Lose him, and let him go. When they begin to be quickened, and have some Sense of the Necessity of speedy Walking in the Ways of God; yet their Heads are bound about, they are muffled, and blindfolded with Prejudices, and cannot see their Way; and bound Hand and Foot with Grave-Cloaths, hampered and shackled with former Customs and Objections, that they can neither walk in God's Way, nor work for Him: I will endeavour to lose them, and knock off their Fetters, and remove the Lets and Hindrances of their Motion, and their Speed; and I shall do it briefly: For though there may be many Foolish Cavils, there can be neither wise, nor strong Objections, against the present Setting about God's Work; that they should either need much Time or Pains to Remove them.  
First then, 'tis Objected, That Religion is too serious a Work for Young People; as the Philosopher said, Young Men were not fit Hearers of the Precepts of Morality; but, Postquam deferbuit aetas, after the Heats of Youth are boiled over; after their Lusts and Passions have spent themselves, and they have Sowed their Wild Oats, as your Common Phrase is. The Heat of Youth is a kind of Sickness; and no wise Physician administers in the Height of the Paroxysm; but stays till the Fit be over. 'Tis a Degree of Drunkenness; and we Reprove not the Drunkard till he be Sober, and come to himself.  
Answer. These Comparisons prove nothing, and are as easily slighted as produced. For the main Objection:  
'Tis true, Religion is a very serious Thing; and therefore, the fit to restrain the Extravagancy of Youthful Lusts; which, by how much the more Impetuous they are, by so much the stronger Curbs they need, to restrain and keep them in Order: And 'tis the Excellency of the Word of God, and its high Commendation; that 'tis an Antidote strong enough to purge out such a Poison. Wherewithal shall a Young Man cleanse his Ways? By taking heed thereto, according to thy Word, Psal. 119.9. For a Man to indulge his Lusts, and profess Religion, I confess, were a way to desecrate and pollute so Holy a thing. But Religion minded in Sincerity, will subdue and mortify them; And give Subtlety to the Simple, to the Young Man Knowledge and Discretion, Prov. 1.4. Though Youth hath its Inconveniences, which Religion will Correct; it also hath its Advantages which Religion will Improve. 'Tis more Vigorous and Active, more Susceptive and Retentive, more Free and Dis-engaged, more Unprejudiced and Dis-incumbred, than the following Stages of Life: And therefore, most acceptable to God, and fittest to be Consecrated to His Work.  
Religion will Relieve against the Incommodities of Youth, and give the Prerogatives of Age, and make them Men in Knowledge and Gravity, who are but Youths in Years: For Honourable Age is not that which standeth in Length of Time, nor that is measured by Number of Years; But Wisdom is grey Hair unto Men, and an unspotted Life is Old Age. Wisd. 4.8, 9 yea, gives Prerogatives above it: For Young David was Wiser than his Teachers, and had more Understanding than the Ancients, because he kept God's Precepts. Yea, the Wise King carries the Disproportion very high, when he tells us, Eccles. 4.13. That a Poor and Wise Child, is better than an Old and Foolish King.  
Religion therefore is not too serious even for a Child, seeing it can make a Child Serious; nor in danger to to be prejudiced by the Levity of Youth, seeing it can  even Youth with Gravity.  
Secondly, A Second Objection against Early Piety, is suggested by Superstitious Fear, that they shall Die presently, if they grow Devout; as some Fools think they must, if they once make their Wills.  
Answ. How absurdly do Sinners suffer themselves to be abused by the Devil, and their own vain Hearts? They now begin to be fit to Live, therefore they must presently Dye! How inconsequent is this Conclusion! How Unreasonable such Reasoning! As if God would suffer none but Fools and Knaves, to Live; and those Wicked Men, with whom He is Angry every Day, and for whom He hath Prepared the Instruments of Death; and Hath whet His Sword, and bend His Bow, and made all ready for speedy Execution, if they turn not, Psal. 7.11, 12, 13. God calls the Righteous, Lights; and he hath more use for them to Shine in the World, than to whelm them Under the Bushel of Death, as soon as he hath set them up, to Shine in a Crooked and Perverse Generation.  
'Tis Bloody and Deceitful Men, against whom the Sentence is pronounced, That they shall not Live out half their Days: But of Wisdom it is said, that Length of Days is in her Right Hand, and in her Left Hand Riches and Honour, Prov. 3.16. And St. Peter 1.3, 10. He that will love Life, and see good Days, let him refrain his Tongue from Evil, and his Lips from speaking Guile. Let him eschew Evil, and do Good.  
Finally, We find this Encouragement given to the Good Man, Job 5.26. That he shall come to his Grave in a full Age, like as a Shock of Corn cometh in, in his Season.  
Early Piety puts any Man out of danger of Dying ill, but it puts no Man in danger of Dying soon.  
Thirdly, A Third Objection is drawn from Profane Proverbs, of the Devil's m●king to fright Young Ones; or at least, to excuse them: Such as, A Young Saint, and an Old Devil; Soon Ripe, soon Rotten; mis-applyed to this Matter, and such like.  
Answ. 'Tis true, I confess, very often, (and 'tis Just with God it should be so) That a Young Hypocrite, proves an Old Apostate: And they who studied more to appear, than to be, Good; shall cease to appear, what they cared not to be: And those who took up the Form of Godliness, without the Power, shall lose the Credit of their Form, for neglecting the Substance of the Power. And They who would not receive the Love of the Truth, that they might be Saved; shall be subject to strong Delusions, to believe Lies, that they may be Damned, 2 Thes. 2. because they took Pleasure in unrighteousness, even while they made Pretensions unto Righteousness. But the Way of the Just is as the Shining Light, which shineth more and more unto the Perfect Day, Prov. 4.14. The Righteous shall hold on his way, and he that is of Clean Hands shall be stronger and stronger, Job 17.9. Those that be Planted in the House of the Lord, shall Flourish in the Courts of our God; they shall still bring forth Fruit in Old Age; they shall be Fat and Flourishing, Psal. 92.14.  
And he that Blossoms in the Spring of his Youth, shall bear Ripe Fruit in the Autumn of his Years: And the Young Saint shall be an Old-Angel.  
Fourthly, They think they may Live long, they have time enough before them; they that Begat, and brought them Forth, are yet Alive; and the World is full of Men and Women, older than their Parents; and they find themselves of as strong a Constitution, as the best of them; and therefore, hope they may Live as long as the Oldest of them: and have time to begin this Work, and finish it too, though they think not on't yet many a Year.  
Answ. What May be, hath always a May not be, of equal Possibility. Thou mayest Live Twenty Years, and thou mayest Die in less than half so many Days. For, What is your Life? It is even a Vapour, that appeareth for a little Time, and then vanisheth away, St. Jam. 4.14. A Puff of Light Air, soon blown away: The Healthiest Constitutions, are always as liable to External Accidents, as the most Crazy; and usually more subject to Infectious, and Contagious Diseases. And I appeal to your own Observation, whether, (compare one Family with another) the Number of Deceased Children, do not far exceed that of surviving, both Parents and Brethren. Therefore, trust not to that, which hath deceived so many; nor lean upon that broken Reed, (The Hope of Long Life) which hath more than wounded the Hand, hath shivered under Thousands, that put much Stress upon it, and let them drop into the Infernal Pit, from whence is no Redemption.  
Fifthly, The Example of most Young People; and why may not they venture, as well as others?  
Answ. 'Tis too true, too many Young People defer their Repentance, and delay their Work: But 'tis as true, 'tis like to cost them Dear, and prove their Ruin; and if thou wilt be Damned for Company, thou art more Cruel to thyself, than Kind to them. The Most are the Worst; and we are warned against following a Multitude in evil. The many are in the broad, the bad way, and the way to life is found by few. We must live by Rule, not by Example: and if thou wilt needs follow Precedents, choose the wisest, not the most. And those are they that take Time by the Forelock, will not part with the Substance, to catch at the Shadow, nor neglect the Present, in hopes of the Future; which is uncertain, whether it shall ever be: Nay, most probable, it shall not; and most certain, it may never be.  
Sixthly and Lastly, The strongest Objection is raised from abused Scriptures. That Poison is most dangerous, and diffuseth itself most speedily, and incurably, which is administered in the strongest Liquors. When the Devil had Impudence to tempt the Lord of Glory, he had Cunning to assault Him with this Weapon; It is written, He shall give his Angels Charge over thee, etc. And so, when he sets his Snares for poor Men, if he can Wiredraw a Text, to make a Ginn of it, if he can abuse the Word, and make what should be a Light to our Feet, and a Lantern to our Paths, to guide us to Heaven, an Ignis Fatuus, or a Will-i'th'Wisp, to amuse us, and wilder us, and make us lose ourselves in Bogs, and among Precipices; he hath done his Business, and concludes he is sure of us.  
Now, amongst many, these are not the seldomest pressed to serve his Design:  
At what time soever a Sinner repenteth him of his Sin, I will put all his Wickedness out of My Remembrance, saith the Lord, Ezek. 18.11. And as he will Curtail, and leave somewhat out; so he will put a Signal Emphasis upon what he expects should wound and kill. At what time soever; though never so late: And that in the 20th. of St. Matthew, They that went not into the Vineyard till the Eleventh Hour; at Five a Clock, but one Hour before they all left Work; yet these fared as well, Had every Man a penny, as much Wages, as They that went in the Morning, and bore the Burden and Heat of the Day.  
But abeve all, the Thief on the Cross; that's his Goliah's Sword, that's his Enchanted Spear, his trusty Truncheon! What need you make such haste? Remember you not the Thief on the Cross? He was Nailed to the Fatal Tree, a Thief, a Miscreant, as wicked a Villain, as ever lived; and yet you know, he Repent, and went that very Day to Paradise; which it may be he never thought on before, nor ever desired, or prepared himself to go to. These I confess, are deadly Weapons, and he makes many Mortal Thrusts with them, and wounds and kills Eternally, unwary, and unarmed Sinners; therefore take your Shield to Repel them, lest they pierce you through and through.  
Answ. These I confess would bear a larger, and more Elaborate Confutation: But I hope, a briefer One may serve; and a little Armour well put on, may render you impregnable.  
First therefore, As to that of Ezekiel, without insisting upon the Exactness of the Words, as they are set down in our New Liturgy, and Correct what was more subject to mistake in the Old One.  
I deny not, but that Whensoever a Sinner Reputes him truly of all his Sins, from the Bottom of his Heart, God will show him Mercy: But I deny, that he who sins Presumptuously, in Confidence of Future Repentance, is sure, nay, or likely to obtain it.  
Vain Man! Is it as easy to Repent, as to Sin? Canst thou Lift thyself up out of a Deep Well, because thou canst Throw thyself down into the Bottom of it? Doth not this depend immediately upon his Help, whose Gift Repentance is? Must not God give thee both Space to Repent in, and Grace to Repent with, if ever thou Repent in truth? And though he hath often promised Pardon to Repentance, he hath never promised Repentance to Presumptuous Sinners; but contrarily, To wound the Head, and Hairy Scalp of them, who go on in their Iniquities. This Course hardens thy Heart against God, that it cannot Repent: and may justly harden His Heart against thee, never to give thee Repentance; it being but a Peradventure, in the most favourable Case. 2 Tim. 2.25, 26. If God Peradventure will give them Repentance, to the acknowledging of the Truth, and that they may Recover themselves out of the Snare of the Devil, who are led Captive of him at his Will. Though all Sin is dangerous; yet none sin so desperately, as those who sin upon Presumption of Repentance.  
As to that of the Eleventh Hour: Take heed of stretching Parables too far. However, remark the Words in Matth. 20.7. When he went out at the Eleventh Hour, and said, Why stand ye here Idle all the Day long? They answered roundly, Because no Man hath Hired us. This is a fair Excuse. They come soon enough, who come at the First Call; and they go to work in due time, who go as soon as they are sent, or their Work is set them. But, What is this to you, who have been called a Hundred times,; yea, commanded to your Work a Thousand? He that being often Reproved, hardeneth his Neck, shall suddenly be destroyed, and that without Remedy, Prov. 29.1. how well soever he may speed, who obeys the First Warning God gives him.  
As to that of the Thief on the Cross; who went on a Sinner, and came off a Saint: As the Cross of Christ was a scandal to many at the First; so the Cross of this Happy Thief, is an Unhappy Occasion of stumbling and falling to not a few, to this very Day. But many have been the Answers, which have been given, to remove it out of the way; that no more may stumble at it:  
There were Two Thiefs crucified at that time, and but One Repent; and thou mayst prove the Impenitent One: and, What will thy Case then be? But that's the very lest that can be said. There is but this One Example in all the Bible; and this One is Recorded, that none might Despair; and but this One, that none may Presume. And this being a single Instance, (we say, One Swallow makes no Summer) thou may'st as well Spur thy Ass, till thou make him speak, because thou readest, Balaam's Ass once spoke with Man's Voice, (as Holy Mr. Greenham smartly upbraids such Men's Folly) as promise thyself the like.  
But consider the Time; it was when our Lord was crucified in greatest Ignominy; and He thought good to show His Royalty, and an extraordinary Munificence, to counterbalance the Infamy of His Dying on the Accursed Tree; and it was a thing becoming His Wisdom and Goodness, to give a Signal Instance, and Early Proof, of the Efficacy of His Death, and His Father's Acceptance of His Obedience. And 'tis a great Word one speaks upon it; You may as well expect Christ to be crucified again, as expect such another Instance of such unusual Mercy.  
King's may on their Coronation-Day open the Prisons, and let lose Offenders, such as they will not Pardon afterwards, in all their Reign. The Conduits may then flow with Wine, though they run Common Water always after: And the Thief's Case was Extraordinary, which might in some Measure entitle him to Extraordinary Favour. He Pleaded Christ's Cause openly, Rebuked his Fellow-Sufferer, Own'd a Rejected Saviour, when the Priests and Elders not only Condemned Him, but Mocked and Blasphemed Him; and when His own Followers fled and forsook Him, and were either afraid, or ashamed to Own Him. And was, as one calls him, The Apostle of the Apostles; aptly supplying Judas' Room: For, whom he (who was a Thief, Joh. 12.6.) had Betrayed to the Cross, this Good Thief Preached, whilst he was upon it.  
More Objections might have been Started, and as easily Answered, and more have been said to These; but I hope, this may suffice.  
I beseech you therefore, All, especially you Young Ones, into whose Hands this may fall; up, and be doing, Defer not a Day, not an Hour longer,  you set upon this Great Work; Grieve not the Blessed Spirit, when He knocks, when He calls at the Door of thy Heart. Say not to Him, as Faelix did to Paul; Go thy way now, when I have a Convenient Time, I will send for thee; lest that Time never come, or He despise thy sending for Him, who hast rejected Him so often, when He came of His own Accord. But take heed you be not Discouraged at the Beginnings of a New Work: First On-sets are most Difficult. 'Tis the Neck unaccustomed to the Yoke, that winches and complains of it: A little Wearing it, will make it Easy. He that hath begun well, hath half Finished. As 'tis safest to Resist Evil, in the Beginning; so 'tis the wisest Course, to begin quickly and resolvedly, what is Good, and must be done: The Engine which is hardly set going, is easily continued to move, when 'tis once in Motion. It hath been observed, most are Converted Young, that are ever Converted truly. O ye Young Ones, Confirm that Observation by your Speedy Turning unto God But then, resolve to proceed in your Work with Diligence, which is the Last Thing to be spoken to.  
I might in this place, add more Motives to quicken your Speed: But I shall rather refer you back (at present) to those in the preceding Discourse; and subjoin here those Considerations, which may provoke your Diligence: Amongst which, a Place will be found to touch this String again conveniently.  
Now, in this Exhortation to Diligence, Three Things will be requisite, to render it more effectual: 

1. To Caution you against the Hindrances, which Obstruct it.  
2. To Direct you to the Helps, which Promote it.  
3. To Lay down the Motives, which Provoke to it.    
First, That you may proceed with Diligence in the Work of God, beware of the Hindrances, which would Obstruct it: Which are of Two sorts:  
The First, we may call Doctrinal, or in Opinion.  
The Second, Real, or in Practice.  
I shall briefly point at Three of either sort.  
1. Take heed of esteeming it so Easy, that it needs it not.  
2. That, on the contrary Extreme, you judge it not so Difficult, and even Impossible, that no Diligence can effect it.  
3. That you think not so Meanly, and Basely of it, that it doth not deserve it.  
When a Business is propounded to be done, if it appear under any of these Notions, no Wise Man will attempt it with any Vigour: For, Why should he bestow a great deal of Pains and Labour, when he plainly foresee, it is either needless, and may be spared, or will prove useless, and must be lost. But if it appear very Hard and Difficult, but yet Hopeful and Possible to be attained; and withal, most Necessary, and very Excellent, and Advantageous: This will Excite and Raise that Soul, that hath any Principles of Prudence, Generosity, or Care of its own Good.  
First, Account not this Work so Easy, as 'tis most evident too many do; who under fullest Convictions, and professed Acknowledgements, that there is such an Heaven and Hell, as the Bible describes; and that it so infinitely concerns them to obtain the One, and escape the Other, as is there declared; yet Live so securely, and negligently, that they proclaim to all the World, they think it next to Impossible, to miscarry; and swear by their Hopes of Salvation, as the most Sacred Asseveration; while they are running headlong in the Broad-way, that leads to Destruction.  
Surely, these must think God's Work very Easy, who flatter themselves, that they can carry it on sufficiently, while they are serving the Devil, and their Lusts, with both Hands greedily. It may not be impertinent to mind such Men of the Romish Fryar's Lenten Sermon; which, before many Cardinals, and Great Men of that Court, he began abruptly thus:  
St. Peter was a Fool, and St. Paul was a Fool, and all the Primitive Christians were mere Fools; who took such a deal of Care and Pains, to please God, and save their Souls; and thought the Way to Heaven, was by Self-denial and Mortification, Prayers and Fasting; by Severities, and denying the Pomp's of this Wicked World: And You at Rome, indulge yourselves in Ease and Sloth, live in your Lusts and Luxury, and spend your Time in Pomp and Pleasure; and yet account yourselves very good Christians; and doubt not, but you shall be saved: But, at last, You'll be found the Fools, and They the Wise Men.  
For 'tis the part of Wisdom, to proportion the Means to the End; and 'tis great Folly, to waste Time and Strength, and make a great Stir and Bustle about that, which may be done (as you say) with a wet Finger; and 'tis so also, to act coldly and faintly in that, which cannot be accomplished without great Industry.  
I beseech you therefore, beware of such an Opinion, as will greatly tempt you to be Remiss in the Work of God; and remember who bid, Strive to enter in at the Streight-Gate; withal, telling you, That many of those who strive, shall not be able to get in: What then shall become of them, who strive not? The Violent take the Kingdom of Heaven. As he that Asks faintly, bespeaks a Denial; so he that Acts faintly, will be surely Disappointed.  
Besides what was said before, it were easy to add many Evidences, to prove this Work to be Hard; and that 'tis very Reasonable, it should be so. The Way is Steep and Slippery, 'tis hard to climb it; the Enemies are Many and Mighty, that Oppose thee; thy Skill and Strength is small; Nature will recoil, and draw back; and single Nature is hardly overcome: and Custom of Sinning, is a Second Nature; and doubtless the Difficulty, and no Discipline, is so hard, as for him to learn to do Well, who hath been accustomed to do Evil. Self is a bold Competitor with God; and must be used Roughly, or it will be served before Him, and set up above Him: And for thy own Dear Sake, thou wilt be prone to cry, as David for his Darling Absolom; Deal gently with it, for my Sake: And, by a strange Fondness, thou wilt spare the Traitor, which watches to destroy thee. Though Christ Rejected the Temptation, Favour thyself, with a Get thee behind Me, Satan; yet when such sugared Words are offered thee, thou'lt hardly discern the Poison that's mixed with them.  
And there are many Reasons, why God hath made his own Work hard; that those who Wear the Crown, may Win it first: For a Man is not Crowned, unless he strive Lawfully: That he may appear Impartial, in Rejecting Loiterers, and Rewarding Labourers: That his Servants may have Opportunity to exercise those Graces, which else there would be no occasion for: That Rest may be sweeter after Labour: And that God's Grace may be Magnifyed, in assisting their Weakness; and Satan may be more Confounded, in the Disappointment of all his Stratagems.  
Believe therefore thy Work to be hard; that thou betray not thyself to Sloth and Remissness, to thy own Eternal Ruin.  
Secondly, Yet run not into the other Extreme, while thou avoydest this; and dash not against Scylla, while thou avoydest Charybdis: Conclude not, 'tis Impossible to finish it by Labour; because it is so, to accomplish it without Labour. Despair of Success kills all Industry; and a supposed Impossibility of Attainment, naturally produces Despair. When once we say, There is no Hope; the next word will be, Why should I wait any longer? Why should I strive any more? But, Be not Slothful; but Followers of them, who through Faith and Patience inherit the Promises. Faith and Patience will do that, which Sloth and the want of them can never do.  
And watch carefully against that Snare, Satan lays in the way of so many; If I be not Elected, all my Labour will be in vain: I cannot alter God's Decrees.  
Vain Creature! What hast thou to do with God's Decrees? Who made thee of His Council? Mind thou what is written in the Word, Which is nigh thee in thy Mouth, and in thy Heart: Not what is written in the Secret Records of Heaven. Read Deut. 29.29.  
The secret things belong to the Lord our God: But those things which are Revealed, belong to Us, and to our Children, for ever; that we may do all the Words of this Law. And Deut. 30.11, 12, 14. This Commandment, which I command thee this Day, is not hidden from thee, neither is it far off. It is not in Heaven, that thou shouldst say, Who shall go up for us to Heaven, and bring it to us, that we may hear it, and do it. But the Word is ni●h unto thee in thy Mouth, and in thy Heart, that thou may'st do it. See, I have set before you this Day, Life and Good, Death and Evil Compare Rom. 10.6,— 9 This is the Word of Faith which we Preach; If thou Confess with thy Mouth, and believe in thine Heart, thou shalt be saved.  
Not, if thou be Elected, thou shalt be Saved, whether thou believest, whether thou workest out thy Salvation, or no: This is to begin at the wrong End; as if a Man would begin to Build a House at the Roof, and Build downwards; Build the Roof in the Air, before any thing were laid on Earth to bear it up. St. Peter teaches another Method, 2 Pet. 1.5. Giving all Diligence, add to your Faith Virtue, etc. For if these Things be in you, and abound, they make you, that you shall be neither Barren nor unfruitful, etc. And, Vers. 10. Giving Diligence to make your Calling and Election sure. First Calling, than Election; and Diligence to know, and to make sure Both.  
How many Scriptures speak the same Sense, (nay, 'tis the Scope of all the Scripture) with Gal. 6.7, 8, 9 Whatsoever a Man Soweth, that shall he also Reap; for he that soweth to his Flesh, shall of the Flesh reap Corruption; but he that soweth to the Spirit, shall of the Spirit reap Life Everlasting. And let us not be weary in Welldoing; for in due Season we shall Reap, if we faint not.  
Therefore, neither scare thyself from thy Duty, nor flatter thyself in thy Negligence, by any Decrees of God, which are hidden from thee, and thou art a Stranger to. But quicken and comfort thyself with this Truth, which is written as with a Sunbeam from Heaven; That no Decree of God shall ever shut him out of Heaven, who with sincere Faithfulness, and humble Diligence, attends God's Work, according to his Written Word: Neither shall any Decree of God admit him into Heaven, who securely and slothfully neglects it. And if after thou hast got over that Stumbling-Block of Feared Impossibility; yet thou stickest, and art frighted at, the Difficulty: Consider, 'tis no greater than the Wise and Holy God thinks fit to make it, and that for Righteous and Holy Reasons; and He knows how to proportion every Man's Work to his Abilities: And as He will not suffer any of His to be Tempted above their Strength; so neither will he task them above their Sufficiency, they shall receive from Him. And thou may'st Counterbalance the Hardness of thy Work, by weighing its Necessity, its Excellency, the Assistance He is ready to afford thee, the Acceptance He hath promised thee, and the Superlative Greatness of the Reward prepared for thee. So that thou may'st say; I reckon that the Sufferings of this present time, are not worthy to be compared with the Glory that shall be Revealed in us, Rom. 8.18 For our light Afflictions, (and yet the Patient Bearing them, is the hardest piece of our work) which are but for a moment, work for us a far more Exceeding, and Eternal Weight of Glory, 2 Cor. 4.17. as Joseph said, His Glory in Egypt made him Forget all his Toil, and his Father's House: So I may invert the Words; Thy Father's House will make thee (in one Hour) forget all the Toil of the Brick-Hills, and Bondage of the Egypt of this World: Though to the Corrupt Sense of Flesh and Blood, Wicked Men seem to have the Advantage of Good Men, in respect of their Work; yet Good Men have the Advantage of them infinitely, in respect of their Master. The Saints may have Hard Work, but they have no Hard Master; but One who will help them to do their Work, and yet Reward them, as if themselves had done it. But Sinners have an Hard Master, with their Easy Work; and one hours' Payment of their Wages for the Works of the Flesh, will be more Afflictive, than the Labour of an whole Life would have been, in the Mortifying of them.  
The Third Hindrance of thy Diligence, to be a avoided, is a low, a mean, a base Opinion of the Work, as if it deserved it not. The Proverb saith, That Jupiter is not at leisure to attend little things; and the high-soaring Eagle stoops not to catch Flies: Nor will a Wise Man fish with a Golden Hook, to take Fish of low Value. But a better Authority asks us; Wherefore do ye spend Money for that, which is not Bread? and your Labour, for that which satisfyeth not? Isa. 55.2. And, What Profit hath he, who hath laboured for the Wind? Eccles. 5.16. and Reproacheth them, who weary themselves for very Vanity, Hab. 2.13. and warns us Not to labour for the Meat that perisheth, Joh. 6. And 'tis truly a Reproach to a Man, to bestow much Pains on that which will not answer it. And if the Devil, or thy own Heart, can misperswade thee concerning God's Work, and turn the same Weapon against thy Diligence in it, which God hath form against thy Labouring in theirs; 'twill have the like Effect to make the Miserable, which God designed, by the Right Application of it, to make the Happy.  
Study therefore the Excellency of this Work, which directly tends to rescue thee out of the Basest slavery to Sin and Satan, to repair thy Decayed Nature, to restore and recover the Image of God, and make thee Partaker of the Divine Nature; to fill thy Soul with Peace, and the Angels of Heaven with Joy; to deliver thee from the Hurt, and Fear of Death, and from Eternal Vengeance; and to fit thee for, and bring thee to Eternal Glory, in God's Kingdom: And, were there nothing else to be said of it, or for it, that Work must needs be Excellent, which renders them more Excellent than their Neighbours; and denominates them the Excellent of the Earth, and such as the World is not Worthy of, who are Employed in it. And that Work cannot be Mean or Base, which the High and Glorious God enjoins, loves to behold us at, will reward with Incorruptible Crowns of Glory; and differs only in Degree, but not in Kind, from the Work in which all Great and Noble Souls shall spend, or rather enjoy in Eternity, with increasing Joy and Satisfaction.  
The Hindrances of your Diligence, which I call Real, or in Practice; and which I warn you to beware of, are these Three:  
First, Ignorance, (or Unskilfulness) how to set about it, or to manage your Work aright. There is no Work or Business can be done well, without some Skill and Experience; not the Meanest, or Easiest. The Ploughman, and the Thresher, Isaiah takes notice of, Chap. 28.26. His God doth instruct him to Discretion, and doth Teach him. 'Tis an easy thing to Read; yet deliver the Book to him that hath not learned his Letters, and bid him Read, He saith, I am not Learned, Isa. 29.12. he cannot do it. A Man that is Master of his Trade, and skilful at it, will dispatch more in an Hour, without Noise or Bustle; than another Man, who bungles at it, with much Toil and Sweeting, in an whole Day. A Man that is Instructed to the Kingdom of God, brings forth readily out of his Treasury, Things New and Old. Matth. 13.52. He that knows his Way, goes on cheerfully, and rids Ground apace, and loses no time by stopping to Inquire, or Recover what he had lost, by turning into By-paths.  
As Knowiedge is a leading Grace, and influenceth all our Work; and the Prudence of a Man will direct his Way: So Ignorance is the Root of Error, and the most Universally Destructive. He cannot do God's Work with any Comfort and Assurance, who knows it not; but is sometimes right, and sometimes wrong, always Anxious and uneasy to himself: Putting Darkness for Light, and Light for Darkness; calling Good Evil, and Evil Good. The Blind swallows many a Fly, commits many a Sin, he knows not to be Sins; and if he doth good, 'tis but by Chance; he loseth the Advantage of it, because he knew it not to be so; and therefore, could not do it in Faith: For  is not of Faith, is Sin, Rom. 14. ult.  
The Heart cannot be Good without Knowledge, nor thy Work Good without a Good Heart.  
Wisdom is the Principal Thing (to direct thee in thy Work;) therefore, Get Wisdom; and with all thy getting, get Understanding, Prov. 4.7. No Man can aim Right, that Shoots blindfold.  
Ignorance will blind thy Eyes, that thou canst not see thy Mark, God's Glory, and thy own Salvation. The Text is express, That in the Night no Man can Work: And one Reason given to Confirm it, was, Because 'tis too dark to see to work in. The most thou canst do in the Night of Ignorance, is to grope like a Blind Man; and how thou art like to Finish so curious a Work, in such a case, I leave it to thyself to Judge: Therefore, provide against so Real, and so Great a Hindrance.  
The Second Real Hindrance is, The Indulging of the Flesh, and a Desire to gratify it, by the Inordinate Love of Ease and Pleasure. If this Humour prevail, and thou be Delicate, Soft, and Tender, thou wilt shrink and give back, at the first Difficulty which steps forth to meet thee. He is not fit to make a Soldier, that can endure no Hardship. Thou therefore endure Hardness as a Good Soldier of Jesus Christ, 2 Tim. 2.3. He that loveth Pleasure, shall be a Poor Man, Prov. 21.17. And who so loves his Ease, Poverty shall come upon him as an Armed Man. They can never serve God acceptably, who serve their Lusts and Pleasures willingly: And they Who are Lovers of Pleasures more than Lovers of God, may possibly attain a Form of Godliness, but will certainly Deny the Power of it, 2 Tim. 3.4, 5. For the Pleasures of this World, choke the Seed of the Word, and they bring forth no Fruit unto Perfection, Luk. 8.14.  
The Third Real Hindrance, is, Encumbrance with Multitude of Cares, and Worldly Affairs. This overcharges the Heart, and distracts the Mind, that it cannot wait on God. No Man can serve God and Mammon. Our Breasts are too narrow, to lodge so many, and so contrary Inmates. We cannot look Upwards and Downwards both at once. If, Carmina secessum scribentis & otia poscunt, a Poet's Thoughts must be free, and disintangled; Religion requires it much more: Enter thou into thy Closet, and shut to thy Door, to shut out Distractions.  
I deny not, but while we Live in this World, we need the things of this World; and we may lawfully seek them, and use them: But then we must seek, and use them lawfully; which is done, when we keep them at due Distance, allow them (at most) but the Second Place. Use them, as if we used them not; remembering the Time is short, and that the Fashion of this World passeth away. If Hagar domineer, and begin to despise her Mistress Sarah, she must be made to know, she's but a Bondmaid, and she must be cast out.  
Next to them who cannot find an Heart to serve God, they are to be pitied who cannot find Time to serve Him: And the truth is, they therefore can find no Time for this Work, because they can find no Heart to it; and they therefore can find no Heart, because the World hath stolen it away. 'Tis said by the Prophet, Wine and Women take away the Heart, Hos. 4.11. And 'tis as true, Riches and Business, and Multiplicity of Affairs, and a Crowd and Hurry of Employments, take it away no less. If some Men can scarce find time to Eat and Sleep, as well as they love their Bodies; What Time do you think, they will find to Read, and Pray, and Meditate, and search their Consciences, and purify their Souls? Of all Remote Advantages, which Religion may have, I esteem none Greater than Retirement, Vacancy, a Time to be still, and Commune with our Hearts, call our Ways to Remembrance; to think, and consider, and to have Leisure to Converse with God. I acknowledge the Truth of Solomon's Vae soli, Woe to him that is alone; yet 'tis as as true, Vae nunquam soli, Woe to him that will not, Woe to him that cannot; but, most of all, Woe to him that dares not be alone!  
The Second Branch of this Use, is to Direct you to the Helps which will Promote your Diligence; which amongst others, are these:  
Willingness, Love, Wisdom, Speed, Industry, Courage, Constancy, or Perseverance.  
First, Willingness, or a Good Will to your Work. The willing Man, will be a Diligent Man. Willingness is the Rise, or leading Step to Diligence. 'Tis not only Oil to your Wheels, but the very Wheels themselves: And Men drive heavily, like Pharaoh's Chariot's, when the Wheels were taken off, when they want a Willing Mind to what they are engaged in: When on the contrary, Willingness makes them like the Chariots of Aminadab, Cant. 6.12, sets them on the Chariots of my Willing People, as the Margin there. The First Work upon the Soul, is described Psal. 110.3. Thy People shall be Willing in the Day of Thy Power. In God's Offerings for the Tabernacle, the Directions were to Receive them from them who brought them with a Willing Heart, Exod. 35.5, 21, 29. And when they were Willing, they bring more than enough, Exod. 36.5.  
Willingness will need a Bridle, rather than a Spur. That Picture of Diligence, drawn by Solomon's Pen, of the Virtuous Woman, hath This inserted, as the Soul of all the Rest; She worketh Willingly with her Hands, Prov. 31.13.  
Willingness to your Work, will help your Diligence in it many ways; For it will make you Docible and Careful to learn your Work. You use to let Children choose their Professions; knowing they will learn that soon, they have most mind to. 'Twill make you Cheerful and Ready in the Undertaking it. We use to say, There is nothing to a Willing Mind. What the Naturalist saith of the Hand, the Moralist saith of the Will; It is the Instrument of Instruments.  
A Man treads that Path, in which his Will leads him, as if he did not feel the Ground he goes on. 'Tis the best Sauce; all things Taste, as it doth Season them: And Things are Dear or Cheap, according to the Ptice it sets upon them. It will make Men Serious, and in good Earnest; they will netiher speak faintly, nor act coldly, about what they have engaged their Wills in. They will not trifle, as those do who are in Bivio, know not their own Minds, nor what themselves would have.  
Be Willing therefore to your Work; that will make you Diligent at it.  
Secondly, Love to your Work, will double your Diligence about it. Love is the Flower, the Cream of Willingness; nay, the Quintessence and Spirits of it. If Willingness gives Feet, Love will give Wings. Jacob served Seven Years for Rachel; and they seemed but as so many Days, because he Loved her. The Servant that Loved his Master, would refuse the Freedom the Law provided for him; and would have his Ear bored at his Door-Post, and be his Servant for ever; not by Constraint, but Choice.  
No Work is Hard, no Commands is Grievous, to him that Loves. 'Tis a mighty Weight, and excites both quick and constant Motion. It offers a pleasing, welcome Violence; and constrains to follow whithersoever it leads, without Struggling or Resisting.  
Love fulfils the Law, and keeps the Commandments; yea, is a Law unto itself, and the strongest Sceptre to rule and bow Men to Obedience; and when 'tis Perfect, Obedience will be so too.  
Get therefore thy Heart possessed with Love to God: These Cords will bind thee, will Charm thee to thy Work; and there's no fear, but thou wilt be Diligent.  
Thirdly, Wisdom. This is the Soul of Diligence. A Man may make a great Bustle to very little, yea, to very ill purpose, if he be Destitute of Wisdom, to Contrive and Manage his Work to the best Advantage. The Ant, which is the Natural Emblem of Diligence, is said to be Exceeding Wise, Prov. 30.24, 25. Torpet robor sine Prudentia: Strength is good for little, without good Contrivance to direct; and Wisdom is profitable to Direct, Eccles. 10.10. and it Strengtheneth the Wise more than Ten mighty Men, that are in the City, Eccles. 7.19. Which made Wise Solomon conclude, That Wisdom is better than Strength, Eccles. 9.16. What will a well-rigged Ship do with a full Gale, without a Pilot, but dash against the Rocks, or run upon the Sands? Or a Hot-mettled Horse, without a Sober Rider, but heat and melt himself, to his own Ruin?  
Wisdom will many ways assist Diligence; for it will contrive, and find out fit means, to bring Purposes to pass; or will readily close with them, when they are discovered. There is a Diligence in the Head, as well as of the Hand; to Forecast, and Contrive, as well as Execute. And it will know fit Seasons, and fasten on them, and improve them.  
There is a Season for every Thing, and a Time to every Purpose under the Sun: And 'tis Wisdom, which both knows these Seasons, and knows how to use them. Labour well timed, is the Life of Labour. One Blow upon the Heated Iron, will do more than Twenty while it is Cold. It will also foresee Hindrances, and prevent and obviate them: It will make Suppositions, and put Cases, and provide accordingly: And carry with it, what it hopes it shall not have Occasion for; yet would not want it, in case there should. It will sit down, and consider what it has to do, and what it will cost to finish it; and then provides accordingly. Prepare thy Work without, and make it fit for thyself in the Field; and after Build thy House. And lastly, It will proportion Labour to Strength, that it may hold out, and not be tired.  
Fourthly, Speed, and timely Application to thy Work, is neither the Least, nor the Last Help to Diligence. Expedition is the Life of Action. 'Tis next to doing no Time, to resolve not to do till next Time. You would count him no Diligent Servant, who lingers and trifles; and has not begun, when others have half done their Days Work. I made haste, and prolonged not the Time, to keep thy Commandments.  
Alexander being asked, How he Conquered the World so soon, so young, by Thirty Years Old? Answered, By Deferring nothing.  
And Caesar, Emulous of his Glory, pursued it in the same Methods; and used to be quicker in his Marches, than the Wings of Fame; and prevent the Report of his Coming, by being the First Messenger of it: That his Enemies saw him com● before they heard he was coming; and fell on immediately: That he often came upon them, and over-came them, all at once; and the Battle was often hot, before the Day was so.  
Speed hath the Promise of Success; They that seek Me early, find Me, Prov. 8.17. Speed Rises at the First Call; and the Diligent Man bespeaks the Watchman to awake him, that he may not over-sleep himself: And neither cheats itself, nor mocks God, with the Uncivil Civility; I'll go, Sir, by and by. Modesta negatio procrastinatio: Delay is but a mannerly Denial, at the best; and but a Mask for the Rudeness of a flat Refusal of Duty: And those, who are ashamed bluntly to say, We will not, disguise their Disobedience, by saying, We will hereafter. But this Language is never found in the Mouth of Diligence. God charges us concerning our Brother; Say not to him, Go thy way, and come again to Morrow, when thou hast it by thee, Prov. 3.28.  
Speed lays no Blocks in its own way, invents no Occasions of Delay; seeks no Excuses, like idle Boys, who lose their Books, or hid their Hats, to have some Pretext to play the Truants, and stay from School. 'Tis the Slothful Man, who saith, There is a Lion in the way, a Lion is in the Streets, Prov. 26.13. When he is quickened to his Work, cries out, Would you have me run into the Lion's Mouth? Would you have me undo myself, and Family, and be swallowed up with Poverty, by neglecting my Shop to run to Church; and my own Calling, to mind God's Work? The Way of the Slothful, is an Hedge of Thorns, Prov. 15.19. He would go if he could, if he durst; but he dare not stir, for pricking his Legs: He shall be called Fool or Fanatic, be Jeered and Laughed at by his Old Companions, and made the Drunkard's Song, and Talk of all the Town. 'Tis safer to take Time and Leisure. Fair and Softly, goes far in a Day: That's soon enough, that's safe.  
Thus Idle Men will frame Excuses, as Idle as themselves; but the Diligent doth not so: Nay, he'll remove the Real Ones he meets with, to his Power; he'll set Hand, and Shoulder both, to work; and try in earnest, to remove Impediments.  
When Men are in haste, they'll break open that Door with the Foot, which cannot be unlocked with the Hand. The Nightingale, that Diligent Singer, porches with her Breast against a Thorn, that Sleep may not hinder her Melody. Aristotle, that Diligent Student, sat with a Brazen Ball in his Hand, over a Basin, that if he chanced to nod, the falling Ball might alarm, and raise him to his Study. Yea, he is grieved at the very Heart, when he meets with those he cannot overcome; and Sits, or Stands, as upon Thorns, and could even by't the Chain which holds him.  
Thus a Man, that is preparing to Worship God, or to set apart a Day to retire, to spend in Devotion, in Prayer and Fasting, in Examining his Heart and Ways, and Trying his Estate towards God. If some Occasion intervene, to hinder him, some Company surprise, and unseasonably interrupt him; it saddens, and makes him Melancholy all the Day; and he sends his Heart into his Closet, where he would be himself; and stays, where he is held against his Will, dumpish, and without an Heart: And secretly cries out against the Violence he suffers; O wretched Man that I am, who shall deliver me from it? And looks, and longs, and sighs secretly; When shall I come, and appear before God? Whereas the Slothful Man hugs himself, and blesses his propitious Stars, that furnish him with such Excuses, to stop the Mouth of his own Conscience, or save his Credit with his Pious Neighbours: I was resolved fully to be there, to have done so or so; but just as I was going, in came such and such, or this or that fell out, which hindered me that I could not do what I was fully minded.  
Lastly, Speed will help thy Diligence, because it will put thee in a Readiness to act with the first Opportunity, and provide itself of all that's requisite for doing so: It takes up its Horse over Night, that the Morning may not slip away, while he is catching. They that furnish Post-Horses on the Road, keep them ready Saddled and with Bit in Mouth. The Diligent Mariner will get all Aboard, that he may hoist Sail, as soon as ever the Winds comes fair. The Diligent Servant hath his Loins girded, quite ready, all his  on, to his very Girdle; which being upper-most, he puts on last; and his Light burning, that he may open to his Lord at the First Knock, Luk. 12.35.  
Thus these Two will mutually influence, second, and assist each other: A Diligent Mind will quicken thee to Speed, and Speed will many ways promote and help thy Diligence in working.  
Fifthly, Industry is another great Help to Diligence. Industry is the bending of our Minds, with all our Might, to make any thing our Business; and to regard it chief. Seek ye first the Kingdom of God. We say, a Man doth a thing de Industria, when he doth it for the nonce wi●h the settled Resolution▪ and full Purpose of his Heart; as Barnabas exhorted them of Antioch, To cleave unto the Lord, Act. 11.23. Set your Hearts upon all these Words, which I testify among you this Day; for it is not a vain thing, Deut. 32.46. When a Man makes it the Chief Design he drives at, and the Scope he aims at; and is indifferent about the Success of other M●tters, provided this may succeed well.  
This Industry will avoid Diversions, will not be turned out of the way; but Seeks the way to Zion, with his Face thitherward, Jer. 50.5. As 'tis said of our Lord, who had set His Heart upon the Work of God, to be done at Jerusalem; Men might read it in His Face: Luk. 9.53. His Face was as though He would go to Jerusalem.  
It will Cast away every weight; and if it cannot, Enatare cum sarcinis, escape with its Pack on its Back, will quit it readily, let it sink or swim; rather than endanger Drowning with it, or for Saving of it.  
Industry will Redeem the Inconveniences, brought upon it by what it could not prevent. An Industrious Man, if he hath been stayed against his Will, will Ride the faster, and the later, to recover his Journeys End. An Industrious Student will eke out his Day by Candlelight, to Redeem the Time, those Thiefs of Time and Learning, impertinent Visitants, had stolen from him.  
Thus, in the Work of God; How Diligent will Industry make a Man, when he comes to be convinced indeed, and sees the Greatness and Concernment of his Work? How much he is cast behind by former Negligence? How Ignorant at Man's Estate, of what he might, and should have learned, whilst a Child? How far from the Kingdom of Heaven? In what danger of being be-nighted? How will he bestir himself? Yea, he'll serve himself of all Occurrences, and hook in Advantages; Viam aut inveniet, aut faciet, and will make what he cannot find, to s rve his great Interest; will Spiritualise, and Extract Heaven out of Earth, and press the very World, against its will, to serve him some way in the Work of God: And the Clog which is fastened to his Foot, to keep him down, if he cannot shake it off, he'll tread upon it, and turn it to a Footstool, to lift him up, and raise him higher.  
Sixthly, Courage. The Diligent Man must be Valiant, or he will not long continue Diligent. The Opposition, and Discouragements, which cross the way of Goodness, will spoil his Pace, who is not armed with Zeal, Resolution, and Patience. Shall that Man put to Sea, who cannot see the Waves toss or hear the Wind bluster? They must be Valiant for the Truth, who will be Diligent to seek it, or hold it fast. Animus, Vis, Audacia, commeatus Virtutis & Faelicitatis: Courage, Hardyness, and Resolution, are the Guardians and Companion of Virtue and Happiness. The Two most Impregnable Forts against all Assaults of unkind Fortune, are Bearing and Forbearing. Fortitude will inspirit Diligence, and blow it into Flames, and make it like Coals of Juniper, which many Waters cannot Quench. 'Twill mind him, that more fall in Flight, than Fight: And that 'tis both more Honourable, and more Safe, to stand our Ground, than run away.  
This Courage will despise Danger, and dares grapple with Difficulties; and scorns to use the Coward's Shield, (The Back) to turn it towards them. He is never like to do God's Work to any purpose, that must ask the Devil's Leave to do it, or the World's either: But he must study to attain an Holy Greatness of Spirit, and True Gallantry of Mind, who resolves to be Good in spite of Satan, and all his Instruments. Resist the Devil, (saith St. James) and he will fly from you, 4.7. Whom Resist steadfast in the Faith, saith St. Peter, 15. 9. Contend earnestly for the Faith, saith St. Judas, vers. 3. In nothing Terrified, saith St. Paul, Phil. 1.27. And again; Watch ye, stand fast in the Faith, quit you like Men, be strong, 1 Cor. 16.13. Only take heed you presume not to stand in your own Strength, (that's the way to fall;) But, Be strong in the Lord, and in the Power of his Might: Take to yourselves the whole Armour of God, that you may be able to stand against the Wiles of the Devil; that ye may be able to withstand, in the Evil Day; and having done all, to stand, Ephes. 6.10, 11, 13.  
This Courage will help your Diligence, because it will enable you to venture the Expense your Work requires of you; and dare lay out in Confident Hope of an Advantageous Return. The Diligent Merchant will hazard his Goods to Sea, though some have met with Shipwrecks in a Storm, and others have lost all by Pirates. The Diligent Husbandman will cast his Seed into the Dirty Earth, though some hath been Buried under the Clods, or Rotten by Inclemency of Wether: So this Courage will make thee venture both Cost and Pains, and Time too, in God's Work; and not to Serve Him, with that that costs thee nothing; will not suffer thee to say, 'Tis a Vain thing to serve Him; and lost Labour, and Unprofitable, to pray to Him: But will boldly conclude, In due time we shall Reap, if we Faint no●. Again, 'Twill fortify thy Patience, to wait from Seedtime until Harvest. He that believeth, shall not make haste, Isa. 28.16. And willing to tarry the Lord's Leisure. The Vision is for an appointed Time; but at the End, it shall speak, and not lie: Though it tarry, wait for it; because it will surely come, it will not tarry, Habb. 2.3. And, as we have Need of Patience, that after we have done the Will of God, we might receive the Promise: For yet a little while, and he that shall come will come, and will not tarry. Heb. 10.36. So this ●ourage will help you to it, as the Apostle plainly implys, when Verse 35 he bids them, Not cast away their Confidence, which hath great Recompense of Reward.  
Lastly 'Twill help thy Diligence, in that 'twill make thee Patient to do, as well as suffer; to undergo Labour and Pains, deny thyself, and thy own Ease; be willing to Sweat at that Work, for which thou knowest, 'tis not too much to Bleed. Non veniunt gratis magna bena, sed veneunt nummus labor est: Good Things come not on Free-Cost; they are sold, Labour is the Money by which we buy them. And this will make thee Judge the Purchase Cheap, at this Price. Welcome Toil, that leads to Rest! Welcome Poverty, that makes Rich towards God Welcome Death, that wafts us over to Eternal Life! Yea, not only look for Labour with Contentment, but take Pleasure in Difficulties; as the Graver likes his Wood or Stone the better, the harder 'tis in Cutting.  
Lastly, Constancy and Perseverance. This completes, and fills up thy Diligence. When a Man holds on his way, keeps going on and on; that Man is like to finish his Journey. 'Tis a small Praise to Begin well, unless you Continue. Ye did Run well, Gal. 3. But, Fools that they were, they were Soon weary on't. It comes to little, when Men work by fits and starts. Frustra fit, quod per Frusta fit; What's done by piece-meal, will never be wholly done; or will prove but a patched Business, at the best. Many Strokes drive home the Nail; and many Drops do wear the Stone. In the Morning sow thy Seed, and in the Evening withhold not thy Hand. Eccles. 11.6. The Holy Fire was never to go out upon the Altar; and there was a Continual Sacrifice to be Offered upon it. Wait on thy GOD continually, Hos. 12.6. The Diligent Man's Motto, is, Nulla dies sine Linea: He lets no Day pass, without some Progress.  
The Old Apologue of the Race run by the Hare, and the Snail, (seemingly an unequal Match) shows what Advantage comes by Constancy: The Hare had quickly left the Snail so far behind, they were out of sight of one another; But than she fell a-grazing, basking in the Sun, and at last, sell fast a-sleep: But the Snail kept on; 'tis true, she went but softly, but she went Constantly, and that won; came first to the Goal.  
This Constancy intermits not. Magnae Diligentiae est nunquam feriari: 'Tis a great piece of Diligence, to keep no Holy-days.  
Diligence hath not an Ague; a Sick-Day, and a Well-Day; an Hot Fit, and a Cold; but keeps Uniform, and like itself: and though it doth but jog on, while another stays a while, it will go its Mile. 'Tis patiented Continuance in Welldoing, and going from Strength to Strength, and growing in Grace, which makes Men Happy.  
Constancy declines not, flags not, prevents tiring Violent Motion grows fainter and fainter, till it ceases quite; but Natural Motion is stronger and swifter, the longer it hath lasted.  
Diligence is not a Winters-Sun, it declines not; not Joshua's Sun, it stands not still; not as Hezekiah's, it goes not back: But as David's, Psal. 19 Which is as a Bridegroom coming out of his Chamber, and rejoiceth as a Strong Man to run a Race. Not to go Forward, is to go Backward. If we lose but a Stroke or two, 'tis as with a Waterman Rowing against the Tide, the Stream carries him back, if he force not onwards by Arms and Oars. A Christian's Work is not like a Handy-Craft-man's; he may leave, and lay it by, and find it when he returns to it, as he left it: But Ours will unravel; no Knot will hold it, but Constant Exercise. When you hang by your Instrument, and leave Playing, you let down the Strings; and 'twill take a great deal of time, to Tune it again. 'Twill be so with thy Heart, When an heavy Bell is Raised, it may be Rung with Ease and Pleasure; but it asks much tugging to get it up, when once it is down.  
Be Constant therefore at thy Work; give not God cause to complain, as He did of Ephraim, That Thy Goodness is as the Morning-Dew; soon dried up.  
Constancy knows no Period, but Perfection: Like Caesar; Nil actum credens, dum quid superesset agendum; Stops not, till it arrive at Herculeses Pillars; will work as long as it hath any thing to do. Nature will not leave its working, till it hath finished its work. Living Creatures cease not to grow, till they have attained full Stature, and just Dimensions: And so 'twill be with the New Creature. Ephes. 4.13. It gives not over, Till it come to a Perfect Man, unto the Measure of the Stature of the Fullness of Christ.  
As good ne'er a whit, as ne'er the better; all's lost, if we hold not on till we finish. The Stony-Ground brought no Fruit to Perfection, Luk. 8.14. but its Crop was as the Corn on the Housetop, Psal. 129.7. which withereth before it groweth up; and is made the Emblem of a great and sore Curse. And 'twas the Unwise Builder, that began to Build, but was not able (was not careful) to Finish, Luk. 14.30. Add therefore this last Care to all the rest, To be Constant in thy Course of Diligence.  
Constancy added to the rest, will make thy Diligence Complete and Perfect; and Perfect Diligence will bring thy Work to full Perfection.  
I now come to Conclude All, by Exhorting you in the Emphatical Language of the Text, to work your Work, to provoke you to the utmost Care and Diligence about it. And the Motives are so many, so obvious, and so cogent, 'tis hard to determine which to begin with: 'tis harder to know how to make an End; but hardest of all to rank them into the best Method, and most convenient Order. Give me Leave therefore, to pour them out before you, as they offer themselves on an Heap; that every one may take that which likes him best, that which affects him most: And, I beseech you, improve them to your best Advantage.  
But before I come to propound particular Motives; Let me suggest to you, which is a weighty Consideration, That it is the General Design, and Scope of the whole Bible, to direct us in, or provoke us to this Work, All Scripture is given by Inspiration of God; and is profitable, for Doctrine, for Reproof, for Correction, for Instruction in Righteousness: That the Man of God may be perfect, throughly furnished to every Good Work, 2 Tim. 3.16, 17. But chief, to this Great Work.  
And this will be yet more evident, if we consider it, in the several Parts. All the Scripture may be reduced to these Seven Heads: The Doctrines, the Precepts, the Exhortations, the Promises, the Threaten, the Examples, and the Prayers therein Recorded. And I shall give an Instance or two, how every one of these is chief designed to be Subservient to this End.  
This is the Total Sum, placed at the Foot of the Account, when the Wisest of Men had Cast it up exactly: Let us hear the Conclusion of the whole Matter: Fear God, and keep his Commandments; for this is the Whole of Man. For God shall bring every Work to Judgement, with every Secret Thing; whether it be Good, or whether it be Evil, Eccles. 12.13, 14. As if he had said, When we have said all that can, all that may be said; this is, in one word, the Sum and Substance of the Whole. All the several Lines, from how different Points soever they are drawn, terminate and end in this, as their Centre: Be Diligent in God's Work.  
What doth the Doctrine teach us, but To deny Vngodlyness, and Worldly Lusts; and to live Righteously, Soberly, and Godly, in this present World? Looking for that Blessed Hope, and the Glorious Appearing of the Great God, and our Saviour Jesus Christ. That there is a God Infinitely Glorious in all Perfections, who hath made all Things for His Glory; and Man especially, to pay Him that Tribute of Glory, which is due to Him from all His Works. That Man hath an Immortal Soul, more worth than all the World: And that there is an Eternal Estate after this Life; an Heaven, and an Hell: And that Man's great Business is, to attain the One, and escape the Other: That there shall be a Resurrection both of the Just, and : That God will bring every Work to Judgement, and render to every Man according to their Works: That They who have done Good, shall go into Eternal Life; and They who have done Evil, into Everlasting Punishment: That the Good and Faithful Servant, who was Diligent in God's Works, shall receive his Master's Euge, and be Advanced: But the Wicked and Slothful S●rvant, shall be Bound Hand and Foot, and cast into Utter Darkness, for his Neglecting it.  
What do the Precepts enjoin us, but To Love the Lord with all our Heart and Soul, with all our Strength, and all our Might? To Serve Him with a Perfect Heart, and with a Willing Mind? To Glorify Him in our Spirits, and our Bodies: To Work out our own Salvation with Fear and Trembling: To Seek for Immortality, and Eternal Life, by patiented Continuance in Welldoing: To Strive to Enter the Streight-Gate: To Give all Diligence to be admitted into Christ's Kingdom.  
In a word, The Sum of them is, to Command us to Honour God, and be Wise to Salvation. And Thou hast Commanded us to keep these Precepts diligently, Psal. 119.3.  
As to the Hortatory, Swasory, Argumentative Part of the Scriptures; 'tis chief employed to allure us to this Work: To draw us by the Cords of a Man, or to fright us out of our Negligence, and drive us as with Whip-Cords: To Convince us by the Clearest Light: To Advise us by the Wisest Reasons: To Beseech us by the Sweetest Mercies: To Warn us by the Sorest Dangers: To Persuade us by most Cogent Arguments: To Oblige us by most Indispensible Engagements. In a word, To Prevail upon us by  the Frame, and Constitution of our Nature, is capable of being moved by, to mind our Work in Earnest; or to leave us for ever inexcusable, if we slight it, or trifle at it.  
As to the Promises; 'Tis said in general, That Godliness hath the Promise of the Life that now is, and of that which is to come. And these Promises are, for Number, many: Some who have reckoned them up, affirm them no fewer than Six Hundred: For Nature, Great and Precious: For Certain●y, Immutable; being bottomed on the Truth of Him, who cannot Lye. He is Faithful, that hath Promised: And the Sum of them all, is to give the strongest Assurance, that God will Reward them that Diligently seek Him; and that with exceeding great Rewards: A Crown of Glory, an Eternal Kingdom, an Incorruptible Inheritance, Fullness of Joy, and Everlasting Life.  
And the Threaten, which are as Terrible, as the Promises are Comfortable, the severest Wrath of God being Revealed from Heaven in them; are all Levelled against those, who prefer the Devil's Work before God's, or are Remiss and Careless in it. How shall we Escape (Great Damnation) if we neglect so Great Salvation? Upon the Wicked He shall rain Snares, Fire, and Brimstone, and an Horrible Tempest; this shall be the Portion of their Cup. A Cup of Trembling indeed, a Cup of Bitter and Poisonous Mixture; and yet the very Dregs of it shall be wrung out to them, and they must suck them up.  
What hot and burning Thunderbolts, are such Sentences as these charged with? Cursed be the Man, that doth the Work of God deceitfully: He that Believeth not, shall be Damned: Unless ye Repent, ye shall all Perish: The Axe is laid to the Root of the Tree; every Tree therefore, which bringeth not forth Good Fruit, shall be Cut down, and cast into the Fire unquenchable. If any Man love not our Lord Jesus Christ, let him be Anathema Maranatha: The Lord Jesus shall be Revealed from Heaven, with His Mighty Angels, in flaming Fire, taking Vengeance on those who know not God, and obey not the Gospel of our Lord Jesus Christ; who shall be destroyed, with Everlasting Destruction, from the Presence of the Lord, and the Glory of His Power. And Hundreds more, which sound and signify as dreadfully as these. Thou canst not hear such Sentences pronounced without Affrightment, unless thy Heart be like Leviathans hard as the Nether-Mill-stone: And, How wilt thou bear the Execution, when thou comest to feel it?  
The Histories and Examples, to which I Reduce the Parables, which are feigned Histories, the Scope of all these, is to show God's Care of good Men, and the Pleasure He takes in those, who delight and love to do His Work with Diligence: Such as Abel, Enoch, and the Holy Patriarches; Noah, Abraham, Isaac, Jacob, Joseph, Moses, Joshua, Caleb; and after David, Jehosophat, Hezechias, Josiah, etc. with the Holy Apostles, and Saints, Recorded in the New-Testament: Or His Wrath against Wicked Men, and the Vengeance He inflicts upon Ungodly and Unfaithful Ones; such as Cain and Cham, and the Ten Spies, who brought up an Evil Report on the Good Land, and discouraged their brethren's Hearts from seeking it: such as Nadab an Abihu, who offered Strange Fire; and were paid in their kind, with as Strange a Fire, which devoured them. Such as Hophni and Phineas, those Sons of Belial, who polluted their Priesthood, and caused Men to Abhor (Oh horrible Wickedness!) the Lord's Service. Such as Judas, Ananias, and Saphira, Demas, the Foolish Virgins, Dives, and the Slothful Servant, and abundance more; all which are written for our Admonition, and are as Glasses, in which we may see what to expect. These were our Examples, to the Intent we should not lust after Evil Things, as they also lusted, 1 Cor. 10, 6: nor be Idolaters, nor Commit Fornication, nor Tempt Christ, nor Murmur, nor do the Devil's Work in any kind, nor neglect God's Work in any degree; taking heed, lest that God, who spared not them, spare not us: Nay concluding, that He who is Impartial, and no Respecter of Persons, will not spare us; but if we sin like them, we shall suffer like them.  
And, on the other side, let us be Encouraged by the Happy Issue of Good Men's Industry, and Faithfulness, To show the same Diligence, to the full Assurance of Hope unto the End: and Not to be slothful, but Followers of them, who through Faith and Patience, inherit the Promises, Heb. 6.11, 12. knowing that our Labour shall be no more in vain, than theirs was: But if we walk in the same Path, it will lead us to the same End; and if we mind God's Work as they did, we shall be Rewarded as they were.  
Lastly, The Prayers Recorded in the Scriptures, which make a greater Part of it, than is commonly taken Notice of, have most of them a direct Aspect upon this Work; either to beg Opportunities for doing of it: One thing have I desired of the Lord, That I may dwell in the House of the Lord for ever, to behold His Beauty, and to inquire in His Temple. When shall I appear in the Presence of God My Soul longeth, yea even fainteth, for the Courts of the Lord: My Heart, and my Flesh cryeth out for the Living God. A Day in thy Court, is better than a Thousand. I had rather be a Doorkeeper in the House of my God, etc. Or for Grace and Help to do it: Teach me to do thy Will, O my God: Teach me thy Statutes, Incline my Heart to thy Testimonies. Led me in the Way Everlasting. Or for a gracious Acceptance of our Endeavours about it: Let my Prayer come up as Incense, and let the Lifting up my Hands be as a Morning-Sacrifice, Acceptable in thy Sight. Or Lastly, For Pardon of our Neglects, and the Imperfections which cleave to us, in performing of our Work. The Good Lord pardon every one, that prepareth his Heart to seek God, the Lord God of his Fathers, though he be not Cleansed according to the Purification of the Sanctuary.  
But, What need I glance at any other Instances, when of the Six Petitions of that most Incomparable Prayer, which our Lord Himself hath taught us, Five of them look directly this way.  
Much of our Work consists in Prayer; and Prayer is to influence all the rest of our Work: And as our Prayer must be Fervent, Effectual, a Working Prayer, a Wrestling with God; so must we pray, that all the rest of our Work may be: That we be not Slothful in Business, but Fervent in Spirit, serving the Lord.  
Thus you see, that one Principle End for which the Holy Bible was written, was to quicken and provoke us to Diligence in this Work of God: Which Consideration alone, might, if improved as it ought, be a Spur, a Goad in our sides, sufficient to excite us, and might save the pains of adding more Motives: Yet I shall subjoin them briefly; and with them, shut up this whole Discourse.  
The Motives to provoke our Diligence in this Work, which occur obviously, are so many, 'tis hard to couch them together in the Conclusion of a Discourse. I shall propound some, and must be forced to omit and pass by many: And though I pretend not to Exactness; yet to avoid being confused, I shall draw them from some distinct Heads.  
First, The Nature of the Work calls for it; as being the best, Work and deserves, the most Necessary and requires, very Difficult and needs, yet very Possible; and therefore, encourages our utmost Diligence.  
The Motives to be drawn from these, might be made appear very Forceable; but I forbear to urge them further, because they have been, in some Measure, touched before.  
Secondly, The Nature of Diligence may allure and move us to it: As we say of Virtue, It is its own Reward; so may we say of Diligence, It contains Incentives to it, in itself. As living Things move by an Innate Principle, as heavy Things sink downwards by their own Weight, and the Fire ascends by its own Lightness; so Diligence may make Men Diligent for its own sake, it is attended with so many Commendable Properties. Hear what the Scripture saith of it in general; The Hand of the Diligent shall bear Rule, Prov. 12.24. To which agrees the Greek Proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; All things are made its Servants. The Hand of the Diligent maketh Rich, Prov. 10.4. Diligentia factitia fortuna; Diligence is an Artificial Good Fortune. Vnica Naturae, & Fortunae victrix; Two things are most hardly vanquished; Nature, and Ill Luck; yet Diligence will Conquer both: The Reluctances of Nature, and the cross Accidents of Bad Fortune.  
The Soul of the Diligent shall be made Fat, Prov. 13.4. The Thoughts of the Diligent tend only to Plenteousness, Prov. 21.5. Seest thou a Man Diligent in his Business? he shall stand before Kings, he shall not stand before Mean Men, Prov. 22.29.  
In particular, There are Three Motives to be drawn from the Excellency of Diligence, to make us fall in Love with it, and to excite us to it; viz. the Consideration of what it is, 1. To ourselves. 2. To others. 3. To God.  
First, Be Diligent in this Work; for it will be very Comfortable, it will yield you the sweetest Peace of Conscience. There is nothing under Heaven, a Man had need be so careful to please, as his own Conscience; or that he should revere, and stand in so great awe of. Now, the Man who loves the Peace, or is afraid of the Disquiet of his own Conscience, had need be Diligent. Hear what St. Paul saith of it; 2 Cor. 1.12. This is our Rejoicing, the Testimony of our Conscience, That in Simplicity, and Godly Sincerity, we have had our Conversation in this World.  
And let me tell you, Diligence and Faithfulness, in the Work of God, is the only Thing, upon which Peace and inward Comfort do depend, and from which it ariseth. Oh, the sweet Reflections that follow the Remembrance of it! Yea, disappointed Diligence will yield more Peace, than successful Sloth: For our Comfort dependeth upon what belongs to ourselves, not upon what is without us, and beyond our Power.  
Duty and Diligence, that's our part; Success, and to give Attainment, that's God's part. And 'tis the Conscience of discharged Duty, which yields us Comfort; If it were possible for such an one to go to Hell, it would mitigate and ease the most stinging part of his Torment.  
A Great Man used to say, He despised all Glory, for which he had not Laboured. Laetius est quoties tibi magno constat honestum. One Man, who hath gained an Estate by his own Industry, takes more Pleasure in it, than Five who stumbled upon it unlooked for; and it dropped, as we say, into their Mouths.  
Labour gets the best Stomach, and a good Stomach is the best Sauce; and so a good Conscience is the best Feast. That Bread is sweetest, which we Earn. Jus dat Labour: Such Bread is not Gritty; we Eat it without Regret.  
As a Minister, who thrusts himself into that Office, as a Trade to get Money, as a Means to relieve a Broken Fortune, as a Ladder to climb the Pinnacle of Honour; and neither designs the Glory of God, nor Good of Souls: If this Man should by chance Convert a Sinner, it would yield him no Comfort, because his Heart tells him, He neither designed it, nor desired it. So if another, whose Soul is set to save them who hear him; yet plough upon the Rock, and see not the desired Success upon Men; yet shall he assuredly find it with God. Though Israel be not gathered, yet shall I be Glorious in the Eyes of the Lord, and my God shall be my Strength, Isa. 49.5. And St. Paul; We are to God a sweet Savour in Christ, in them that Perish, and in them that are Saved, 2 Cor. 2.15.  
When earnest Endeavours hold the Blow, and hearty Desires sow the Land, the Crop shall assuredly be Peace and Comfort.  
And Diligence is as Honourable, as Comfortable: Nothing reflects a greater Glory upon a Man, than Sedulity. And those who are too Lazy to imitate him, will yet either Admire, or Envy him; and to be Envied is as Honourable, as to be Envious is Base.  
Diligence ha●h such an Interest in every Man's Conscience, that it cannot but obtain Applause and Approbation; and they will Praise it, who will not Practise it. And as the prosperous Success of Good Men's Industry, is the Fuel of Bad Men's Envy; so let the Envy of such Men more and more kindle, and inflame thy Diligence.  
Secondly, With Respect to others. A Good Man hath no greater Care nor Pleasure, next to the saving of his own Soul, than to promote the Salvation of others. 'Tis the Voice of a Cain; Am I my Brother's Keeper? He which Converteth another from the Error of his Ways, shall save a Soul from Death, and shall cover a Multitude of Sins, Jam. 5.20. And by scattering those Clouds, shall himself Shine as the Stars, for ever and ever, Dan 12.3.  
One Diligent Man, who is active in the Work of God, may be as a Soul to put Life and Spirit into a great many: Your Zeal hath provoked many, 1 Cor. 9.2. 'Tis agreat Blessing, to be a Blessing to others; and he is the greatest Blessing to others, who leads them to the Attainment of Eternal Blessedness. No Man doth me so much Good, as he that makes me Good; and no Man doth so much to make me Good, as he that gives me good Example. He's most like to have good Servants, who himself works with them; who saith not, Go, ye; But, Come with me, or, Let us go. The spreading and flourishing Estate of Religion, was foretell by the Prophet Zechariah, in Chap. 8. 21. in words very remarkable to this purpose: The Inhabitants of one City shall go to another, saying, Let us go speedily to Pray before the Lord, and to seek the Lord of Hosts: I will go also.  
The Emperor Parti●●x's his word was, Militemus: A Lion to their Captain, would make an Army of the most fearful Creatures fall on.  
Gideon taught his Soldiers by Exampel: Look on me, and it shall be, that what ye see me do, that shall ye do, Judg. 7.17.  
Alexander used to March First: And Q. Curtius tells us, That in storming a City, he was the First that leapt down off the Walls amongst the Enemies; which made his Soldiers even fly down after him.  
Caesar used to leave his Horse, and go on Foot in Hard Marches, that the Private Soldiers might not be discouraged with those Hardships, in which their General bore the First Part. 'Twill get a Crazy Man a Stomach, to see an Hungry Man feed.  
Be Diligent therefore in this Work of God, that thou may'st make others so: And besides the Benefit which they shall reap, it will redound to thy Advantage. All the Good they do, shall in some measure be accounted thine, because thou wert the Occasion of their doing of it. Remember that of the Poet: Ergo opera ejus mea sunt; All the Exploits of Achilles' Valour, are challenged by Ulysses, because he brought him to the War.  
Thirdly, But all that our Diligence can be, either to ourselves or others, is as nothing, in Comparison to what it is in God's Account. For though, next to pleasing God, 'tis very considerable what Influence it may have upon our own Good, or the Good of others; yet our main Interest is, and our Business ought to be, to please Him; according to that of the Apostle, 2 Cor. 5.9. We labour (or are Ambitious, as the Original Word signifies) that we may be Accepted of Him; because we must all appear before the Judgment-Seat of Christ; that every one may receive the Things done in His Body, according to that he hath done, whether it be Good or Bad.  
Now, God esteems our Diligence, and Faithfulness in His Work and Service, to be our honouring and glorifying Him; as is employed in that Place; Sam. 2.30. Him that Honoureth me, that is, Serves me Diligently; which Eli's Sons had neglected; and by that Neglect, were accounted to despise Him: So, This People honoureth me with their Lips, Matth. 15.8. which was indeed, but a Mock-Honour, because it was no more; but had been Real Honour, if it had proceeded from their Hearts. And we Glorify God in our Bodies and Spirits, 1 Cor. 6.20. when we dedicate both to His Service. And Christ saith, Hi Father is glorified, when His Disciples bear much Fruit, Joh. 15.8. which is the Effect of Diligence.  
Sloth may do a little; but 'tis Diligence, which doth much. And it Honours Him many ways.  
First, His Authority. 'Tis the Honour of a Lord or Master, to have his Servants exactly Obedient, and Observant of his Will; to go when he bids them, come when he calls them, and do what he enjoins them readily, and with all their Power; as the Israelites promised to Joshua, Chap. 1.16, 17, 18. which was greatly for his Honour: So our Diligence in God's Work, gives Him the Honour of being a Wise, a Righteous, a Gracious, an All-sufficient, a Faithful GOD; Fit to Rule us, Able to Protect us, Careful to Reward us; and in all, makes His Praise glorious.  
Secondly, It Honours His Goodness and Excellency, when we declare we prefer the Enjoyment of Him, infinitely before all other things; and make it manifest, we count it worth our utmost Cost, and Pains, and Care, (and all that Diligence includes) to attain it: Proclaiming openly, The Pearl is so Precious, 'tis impossible to purchase it too Dear. And we make a good Bargain, if we get it, though it Cost our All. And if it Honour Him so much, it cannot Please Him a little; and therefore, shall not fail of a Sure, an exceeding Great, and an Everlasting Reward: For that He is a Rewarder of them that Diligently seek Him, is the First Principle, and the very Cornerstone, on which Religion is Built, Heb. 11.6.  
The Next Head, from whence we might draw Motives to Diligence, is the Evil of Sloth: For Contraries expel each other.  
Now, Sloathfulness is out of measure, Evil. The Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Malus, Wicked, as we commonly render it; in its Primary Signification, is Ignavus, Slothful; to intimate to us, that Sloth is the Root and Mother of all Evil. Matth. 25.26. Thou Wicked and Slothful Servant. The Slothful Servant, is the Wicked Servant.  
Sloth is the Devil's Anvil; He Forges and Fashions all his Temptations on it: And thence produceth, and by it induceth Men into the greatest Sins and Dangers.  
As of Idleness comes no Goodness; so all Evil issues from it. When the Devil had been cast out; yet upon return, finding the House empty, he reentered with Seven worse than himself, Matth. 12.44. And the Last End of that Man, is worse than the First.  
If thou hast been Convinced, and begun to leave thy wicked Ways, and set thyself to be Religious; but art Cold, Remiss, Formal, Slothful, in it; the Devil will return upon thee, with a kind of Revenge, for quitting his Work, and making an Escape; and will clap more Bol●s, and stronger Irons on thee. If a Prisoner should break the Goal, and as soon as he is out, stand begging at the next Door, fit tippling at the next Alehouse, lie down and sleep by the highway-side; What would his Escape avail him, but cause him to be locked up faster, and be watched more narrowly, and be used more hardly? Tho thou hast escaped from them who live in Error, and be'st of the True Religion, and hast a Form of Godliness, and resolvest to become a good Man; yet if thou be either afraid or ashamed to be Zealous in Religion, wilt not add the Power to the Form, wilt not be true in thy Practice, of thy true Principles, it will avail thee nothing. Read with Attention, 2 Pet. 2. Three last Verses; If after they have escaped the Pollutions of the World, through the Knowledge of the Lord and Saviour Jesus Christ; they are again entangled therein, and overcome: The Later End is worse with them, than the Beginning: For it had been better for them not to have known the Way of Righteousness, than after they have known it, to turn from the Holy Commandment delivered to them. But it is happened to them according to the True Proverb: The Dog is turned to his own Vomit again; and the Sow that was washed, to her wallowing in the Mire.  
I will touch the Evil of Sloth, as I did the Good of Diligence, with respect to Ourselves, to Others, to GOD.  
First, 'Tis most certainly Mischievous, yea Destructive to thyself, to be Slothful in Religion, and deal in God's Work with a slack Hand. there's a Passage in Prov. 18.9. which, well considered, may mightily awaken us. He that is slothful in his Work, is Brother to him that is a great Waster. Let us understand this, as a Spiritual Aphorism, with respect to the Work which concerns our Souls; and than it implys thus much: By the great Waster, is to be understood a Flagtious Wicked sinner; who lives in Sin● which waste Conscience, as the Schools expressly call gross scandalous Sins, committed against common Light. Peccata vastantia Conscientiam: Blasphemy, Swearing, Damning, Whoredom, Debauchery, Malicious Slandering those who are Good, etc. By the Slothful in Business, is meant one, who though he be free from Profaneness, and the open Excesses of the great Waster; yet hath no Heart, no Life, no Love, no Care to be Religious in good Earnest, or mind the Work of God; but goes on a Dreaming Pace, performs a few Customary Duties of Religion, for fashion-sake. To be Brother to one, signifies to be in the same Condition, born to the same Inheritance, Children of the same Father, Members of the same Family.  
Now, the Result of this is to let us know, that the Condition of both these is alike Miserable, alike Hateful to God, and Dangerous to themselves; alike I mean for Kind, though it may be not for Degrees: He that is busy in the Devil's Work, and he that is slothful in GOD's Work: The Tree which brings forth bad Fruit, and the Tree which bears no good Fruit: He that is against GOD, and he that is not for GOD: He that Profanes His Name, and he that will not Glorify His Name; are both of the Black Regiment, though they may be of different Degrees: And their Pay may be more or less; yet they have the same Quarters provided for them: The One may go to Hell with more Infamy, entering the Foregate, in the View of all Men; the Other may slip in at the Back Door, with less Noise or Notice; but they'll certainly meet there: They are own Brothers, and have Title to the same Inheritance: Though the Spiritual Hector, which hath cast off all Restraints, and Sense of GOD, may be admitted to an Elder Brother's, that is, a Double Portion; yet the Other will undoubtedly come in for a Child's Portion also.  
Now, this Negligence will hurt, yea ruin Men, Two ways; Naturally or Necessarily, Morally or Meritoriously.  
First, The Natural and Necessary Consequent of Negligence, is Poverty and Want: The Desire of the Slothful killeth him; for his Hands refuse to Labour. The Sluggard will not Plough, by reason of Cold; therefore shall he beg in Harvest, and have nothing.  
The Grasshopper, which sings away its Summer, dies for Hunger when the Cold comes. I went by the Field of tke Slothful, and by the Vineyard of the Man void of Understanding: And lo, it was grown over with Thorns, and Nettles had covered the Face thereof; and the Stone-wall thereof was broken down. Then I saw, and considered it well; I looked upon it, and received Instruction: Yet a little Sleep, a little Slumber, a little Folding of the Hands to sleep. So shall thy Poverty come as one that Traveleth, and thy Want as an Armed Man, Prov. 25.30, 31, 32, 33, 34.  
Secondly, It ruins Meritoriously: It provokes God to destroy, as a Just Punishment of Disobedience to the Command that requires Diligence. If any Man will not Labour, neither let him Eat, 2 Thes. 3.10. He deserves to be burned, who will not hasten out of that House which is on Fire about him. There is a dreadful Place, Jer. 48.10. Cursed be he that doth the Work of God deceitfully. And Mal. 1. is so large, and so full to this purpose, as nothing can be more: 'Tis too large to Transcribe; I entreat you to turn your Bibles, and read it considerately to the End; especially from the Sixth Verse: It concludes thus, after Rebuking them for despising His Name, in offering polluted Bread, and the Blind, and the Lame; with many other Expressions, which imply Neglect and Sleightiness in his Service: Vers. 14. But Cursed be the Deceiver, which hath in his Flock a Male, and Voweth and Sacrificeth to the Lord a Corrupt Thing. As much as to say, who had Opportunities and Abilities to serve God better; yet through Sloth and Negligence, presumes to serve Him worse. The Servant who hide his Talon in a Napkin, when he should have traded for his Master with it, is first punished with the Loss of his Talon; Take the Talon from him: And then with sorer Vengeance, Bind him Hand and Foot, and cast him into utter Darkness. Not only those who robbed and spoiled them; but those who neglected to Relieve Christ in His poor Members, Shall go away into Everlasting Punishment. And other Negligence in what God requires, will meet with a Proportionable Doom.  
Secondly, Negligence in God's Work, casts a great Damp upon others, weakens their Hands, & discourageth their Hearts: The World is exceeding prone to be taken with such Examples as gratify their Lusts, and indulge their Ease.  
Now when Men, who are too ready of themselves to be Slack and Remiss in these Matters, see you, who are their Betters, Sleight and Slothful; How will they argue from, and improve so bad a Precedent? and say to themselves, 'Tis safe to do so; as the Apostle argues in another Case, 1 Cor. 8.10. Shall not the Conscience of him that is weak, be emboldened? So may I in this; Shall not others be emboldened to be as Careless as thyself? And so thou wilt destroy thy Brother, for whom Christ Died: And sin against his Soul, and sin against Christ, and against thy own Life, all at once.  
And I appeal to your own Consciences, What is it that makes Forwardness and Zeal in Religion, and Diligence in God's Work, be looked upon with so shy and suspicious an Eye in most places? Yea, with Disgrace, Reproach, and Scorn, as if it were more ado than needs? But the general Coldness and Deadness of Men, called Christians, and professing themselves the Servants of the true God: And if any do tacitly reprove them, by being more forward, they'll Revenge themselves with the Loudest Reproaches, and Infamous Reflections of Affectation of Singularity, Hypocrisy, Hare-brained Zeal, and what not: And so, when their Spiritual Interest urges them, and Conscience urges them to Diligence in their Great Work, they dare not endeavour it for fear of Jeers & Scorns, and being laughed at for their Singularity; and as Men, who would pretend to be wifer than their Neighbour; and are either coged out of the Power of Godliness, by the flattering Example of the Lazy; or Bugbeared out on't, by the Reproaches of Singularity. But Woe be to him, by whom such Offences come! It were better a Millstone were hanged about his Neck, and he were cast into the Sea, than that he should offend one Little One, who believes in Christ, St. Matth. 18.6.  
If it be so dangerous to be Partaker of other men's Sins, What is it to be the Author of other Men's Sins! And if no Murderer of Men's Bodies hath Eternal Life, What shall become of those who thus Murder Souls! Consider our Lord's Words; St. Matth. 23.13. Woe to you Scribes and Pharisees, Hypocrites! Ye shut up the Kingdom of Heaven against Men; for ye neither go in yourselves, and them that were entering in, ye hinder.  
Thirdly, Thy Sloathfulness in God's Work, greatly dishonours Him; not merely as it disobeys Him, but by the Sinister Reflections it makes upon Him; as if His Work deserved no better. 'Tis Natural to us, when we see any Design pursued Remissly, to conclude, 'Tis not worth the while to bestow more Pains about it; and consequently, it greatly provokes him: For He that despiseth Him, shall be lightly esteemed. God regards the manner of our Duties, as much, nay more than the Duties themselves: 'Tis not the doing Good pleaseth Him so much, as the doing of it Well: Not only Eat, but so Eat; Let a Man Examine himself, and so let him Eat: Not only Read, Pray, Hear; but Read Considerately, Hear Attentively, Pray Earnestly: So Read, so Pray, so Hear; or else thou may'st do all these more to thy Hurt, than Benefit: As the Apostle speaks of some men's Eating and Drinking their own Damnation. Not only serve God; but Keep thy Heart diligently, when thou art about it: And be not Slothful in this Business; but Fervent in Spirit, serving the Lord, Rom. 12.11. The Lukewarm, is the worst Temper; God will spew such out of His Mouth, Rev. 3.16.  
The Fourth Head, from whence we may draw Moitves to excite our Diligence in this Work, is by making Comparisons: And this will yield us several very Cogent Ones.  
First, Compare God and the World, and thyself with thyself, in reference to These; thy Worldly Self, with thy Religious Self: And Alas! What vast odds appears, even at the first View? What are all the Things, yea and all the Men of the World put together, in Comparison of Him? To whom will ye liken God? or, What Likeness will ye compare to Him? Behold, the Nations are as the Drop of a Bucket, and are counted as the small Dust of the Balance; he taketh up the Isles, as a very little Thing: All Nations before Him are as nothing; and they are counted to Him less than nothing, and Vanity, Isa. 40.15, 17, 18. What miserable Comforters, what deceitful Helpers, when their Breath goeth out, and their Thoughts perish? Yea, before that, while they Live, and are in their Best Estate, they are altogether Vanity. How Weak, how False, how soon Weary, are all the Men in the World, in Comparison of the Almighty, Alwise, All-sufficient, most Faithful, and Unchangeable God? How Empty, how Unsatisfying, how Perishing, how Deceitful, what Lying, and Vexing Vanities, are all the Honours, Profits, Pleasures, thou canst pursue, or hope to catch; in Comparison of Him, who is the only full, pleasing, satisfying Object of the Heart of Man?  
Now argue hence: If Men, if thyself yet seek for these, with so great Warmth and Heat, with so much Life and Vigour; and Rise up Early, and Sat up Late, and Wear out themselves, and Labour as in the Fire, to grasp these Shadows: What Zeal, what Diligence should we use in the Work of God, that we may please Him, and enjoy Him for Ever?  
Solomon observes, That Many seek the Ruler's Favour, Prov. 29.26. How will Men fawn, and flatter, and crouch, and debase themselves, and comply with the Humours, nay the Lusts of them, who can Advance them? Though the Psalmist, who was a Mighty Prince himself, bids us not to Put Confidence in Princes, nor in the Sons of Men, in whom is no Help, Psal. 146.3. And giving the Reason for it ver. 4. directs us ver. 5. showing us in the Enjoyment of whom true Happiness Consists. Happy is the Man, who hath the God of Jacob for his Help, whose Hope is the Lord his God, who made Heaven and Earth, and keepeth Truth for ever. And Psal. 118.8, 9 It is better to Trust in the Lord, than to put Confidence in Man; than to put Confidence in the Greatest, or the Best of Men. And if Men will be so Diligent to please a Landlord, a Justice, a Master, or a Father; How much more Careful should we be to please the Great God of Heaven? And the Apostle argues Heb. 12.9. We have had Fathers of our Flesh, and we gave them Reverence; Shall we not much rather be in Subjection to the Father of Spirits, and live? And God himself, Mal. 1.6.  
And so, for the Things of the World: No Study or Contrivance of the Head, no Labour nor Travel of the Hands or Feet, is thought too much: How did Jacob Serve for Rachel? See how he describes his Diligence, Gen. 31.40. In the Day the Drought consumed me, and the Frost by Night; and my Sleep departed from mineeyes. And 'tis easier to find an Hundred following him in this, than Two or Three in his Wrestling with God, and not letting Him go till they obtain the Blessing: Most Men being serious about Trifles, and only trifling and dallying about this Serious Work, The One Thing necessary: Spending their Money for that which is not Bread, and their Labour for that which satisfies not, Isa. 55.2. Forsaking the Fountain of Living Waters, and hewing out broken Cisterns, that will hold no Water, Jer. 2.13. Being wise to do Evil, but void of Knowledge to do Good.  
Compare thyself with other Men: How many Younger than thyself, have got more Knowledge? How many Poorer than thyself, can spare more Time to Read, and Meditate, and Pray? How many of weaker Parts, and under smaller Helps, and entrusted with fewer Talents; yet have far outstripped thee, in your common Master's Work: And thou wilt say, 'Tis like; 'tis well done of them: And thy Judgement approves and praises them.  
For shame then Practise thyself, what thou canst not but applaud in Others: Yea, let Shame (to find thyself outstripped by so Many, that were once behind thee, and are so still in many Respects) quicken thee to double thy Diligence, till thou recover and overtake them; yea get again before them.  
Again: Compare thyself with GOD, if thou be not afraid to entertain a Thought of so unequal a Comparison. (Lord, What is Man!) a Worm, a Clod, a Bubble a Shadow: Yea, Man in Honour is like the Beast that perisheth, and in his best Estate is altogether Vanity. And yet, as Mean and Inconsiderable a Thing as thou art, thou standest upon it, thou wilt have it thus and thus; and thy Will must be done with Diligence, and thy Work with Care, and with Exactness; and art presently upbraiding those about thee, for the least Neglect, with, What do I keep you for? And wilt rid thyself of such unprofitable Encumbrances; and wilt not retain an Idle, Faithless Servant in thy Family; a Jade in thy Stable, a Barren or Unthristy Creature, amongst thy Ca●ttle; or a Fruitless Tree in thy Orchard. And, How darest thou be such, towards the Great King of all the Earth, as thou wilt not suffer any of thy Fellow-Creatures to be towards thyself; who art so far below Him, so Inconsiderable a Nothing, in comparison of Him?  
Once more, Compare the Sweet and Easy Indulgence the Gospel hath provided for thee, in the Work of God, with the Hard Service imposed and exacted under the Law; and the Gracious Assistance offered and communicated under this Dispensation, with the little Help afforded then. How Chargeable and Costly were the Sacrifices? How Long and Tiring the Journey's up to Jerusalem? How Insupportable the Yoke of those Observances? And, How small the Aids afforded? What wouldst thou have done then, if thou stickest, if thou grudgest, if thou repine at what is now expected, and shall be accepted. As Naaman's Servants said wisely to their Master. My Father, if the Prophet had bid thee do some great Thing, Wouldst thou not have done it? How much more, when he saith unto thee, Wash and be Clean, 2 King. 5.13? If God, if Christ, had bid thee do some Harder Work Wouldst thou not do it, to save thy Soul for ever? How much more, when he hath made the Way more Easy, than of Old; and offered and assured greater Help than then, to enable thee to do it.  
Lastly, Compare thy Work for the True God, with what Idolaters and Hypocrites perform to False Ones, or to the True One Falsely. That you may be moved to Jealousy, with those which are not a People, and provoked by a Foolish Nation, Deut. 32.21. How do the Worshippers of Baal cry whole Days, and Cut themselves with Knives and Lances, till the Blood gushes out? How do the proselytes of Rome Whip themselves, pour out their Money to their wily Priests, which make Merchandise of them, for Masses, Indulgences, & c.? How do they Lavish out Gold, and Impoverish themselves and Families, to enrich the Shrines of Dead and Dumb Idols; and undergo hard Penances, and tedious Pilgrimages? And all in vain, led only by a False Opinion of Meriting, by what God will despise. And, How Profuse will Hypocrites be? Thousands of Rams, and Ten Thousand Rivers of Oil: Yea, what is Dearer still, The Firstborn of their Bodies, for the Sin of their Souls, Mich. 6. How! Shall not only the Queen of the South, but the Great Whore of the West, Rise up against you, and Condemn your Sloth?  
Fifthly, We are under many Great and Indispensible Engagements to Diligence, in this Work. We are bound in Conscience, and 'tis our Duty that we must. We are bound in Gratitude, upon receiving so many Talents and Opportunities, by which we may. We are bound in point of Interest, our own Safety and Happiness depends upon it; and 'tis our Wisdom, if we will thus work. A word of every one of these, may serve.  
First, 'Tis our Duty, and we are bound by His Authority, who is our Lord. He hath commanded us to keep His Precepts diligently. The First and Great Command, is, To Love the Lord our God, (which is the very Soul and Life of this Work) with all our Heart, and all our Soul; with all our Might, and all our Strength. Every Step in this Way, must be trodden heedfully: See that ye Walk circumspectly; not as Fools, but as Wise: Not at Peradventure. Keep thy Heart with all Diligence, Prov. 4.24. Joshua's Words are very pressing, Chap. 22.5. Take diligent heed to do the Commandment, and the Law which Moses the Servant of the Lord charged you, to Love the Lord your God, and to Walk in all His Ways, and to Keep His Commandments, and to Cleave to Him, and to Serve Him with all your Heart, and all your Soul.  
As we must agree quickly with our Adversary; so we must give Diligence to be delivered from him. We must not only Work at, but Work out our own Salvation. As we must Receive the Word with all readiness; so we must take most Diligent heed to the Things we have heard; lest at any time we let them slip, Heb. 2.1. We must be Zealous, and Repent: We must Believe with all our Hearts: We must Love Christ in Sincerity: We must Obey from the Heart the Form of Doctrine delivered to us.  
In a word; We must do all God's Work, as in His Sight, remembering He stands by, and looks on; and, as near as may be, as the Saints and Angels do in Heaven: And to be sure, that is Diligently indeed. 'Tis our Duty.  
Secondly, We are bound by Gratitude and Ingenuity; which Bond, like Silken ones, should be the Stronger for its Softness. If a Friend lend Money, or a Stock to Trade with, which he that wanteth cannot Trade at all; this is a great Engagement upon those who Receive it, to Trade the more Industriously. Thus God hath dealt with us; hath Trusted us with Talents, and with Opportunities, and expects the best Improvement of them Why is there a Price put in the Hand of a Fool, to get Wisdom, seeing he hath no Heart thereto, Prov. 17.16?  
When God sets up His Tabernacle, 'tis to this End, That Men may seek him in it, Act. 15.16, 17. The Kindness of that Benefactor is abused basely, who furnisheth him with Tools, who will not use them.  
Leave, Opportunity, Help to do our Work, is as great an Obligation, as can be laid on any Ingenuous Man, to make him Diligent. How oft doth Christ say, He that hath Ears to Hear, let him Hear, Luk. 8.8, 10. As we commonly ask, What did God give you Eyes, and Ears, and Hands for; but to See, and Hear, and Work?  
Thirdly, We are bound by Interest, and 'tis our Wisdom to Promote this Work; for the Advantage redounds to ourselves. If thou be Wise, thou shalt be Wise for thyself; and if thou Scornest, thou alone shalt bear it, Prov. 9.12. God sets us not to Work, as Pharaoh did the Israelites, to Make Brick for his Buildings: But we work for ourselves, though He sets us our Work; and we shall Suffer Loss, if our Work abide not. Blessed is the Man that heareth Me, watching daily at My Gates, waiting at the Posts of My Doors: For whoso findeth Me, findeth Life, and shall obtain Favour of the lord But he that sinneth against Me, wrongeth his own Soul; all they that hate Me, love Death, Prov. 7.34, 35, 36.  
Men are greatly Ambitious, to be accounted Wise; and 'tis the Greatest Wisdom, to be Wise to Salvation: And so is that Man, who understands his own Interest so well, as to do his Work with Diligence. Do it therefore so, and it Shall be thy Wisdom and Understanding, Deut. 4.6.  
The Last Head, from which I shall draw Motives to excite your Diligence, is Example; Than which, none can be more fit and proper, in this Subject: Man is naturally prone to be led by Example, especially in Working; and the Principal Force of the Text, depends upon our Saviour's urging our Duty by His own Example; I must work the Works of Him that sent Me.  
Now, we have great Variety and Multitude of Examples, to draw us, yea provoke us unto Diligence; no less than the whole Creation; nay more: For all the Creatures, and the Creator Himself, are our Examples herein. God Himself is Purus Actus, as the Schools call Him; a Spirit, an Active, Quickening Spirit; all Life, Activity, and Motion; who is Eternally Busy, never Idle, Unemployed, or Acting Wearily or Faintly. My Father hitherto Worketh, and I Work, saith our Lord. And the whole Creation, like its Maker, had naturally na Slothful Piece, till Sin and Vice had taught them to be such; and even since, the Worst are Busy in their Wickedness, and Diligent in doing Mischief; which should Shame us, and Provoke us, to outdo them in our Better Work.  
But I'll briefly touch this Argument by Parts. And,  
First, The Inanimate Creatures. What David calls upon them to do, Psal. 148. they do most Diligently; Obey the Law of their Creation, Fulfil their Maker's Will, and Do the Work He made them for. The Sun, the Moon, and Stars, and all the Host of Heaven, give both their Light and Influence; move Swiftly, Regularly, and Constantly; measure to us Time and Seasons, by their Equal Revolutions; and never stop, unless He bids them; and yet one Word of His, checks them in their full Career; and they Stand, or go Back, as He commands them. The Wind, the Rain, the Hail, the Snow, the Storms and Tempests, and the Meteors do the like. The Sea Ebbs and Flows, raises its Billows, or smooths its Face at His least Beck. The Earth gives forth its Strength, for Man and Beasts; rests, and is quiet, or Quakes and Trembles at His Word; yea, Cleaves asunder under those He bids it swallow down. The Trees bring for their Fruit, or cast their Leaves, at His Appointment; and know their Spring and Autumn. And all the Bruit Creatures are Strangers to Sloth, and Enemies to Disobedience; but Patterns of Diligence and Wisdom. The Ant, the Turtle, the Crane, and the Swallow, keep their Seasons, and do their Work in them; and the Stolid Ox, and Stupid Ass, know their Owner, and their Master's Crib; and will wear His Yoke, who Feeds them.  
Secondly, The Devil and Wicked Men: For, Fas est ab hoste Doceri: Satan Compasses the Earth, and walks about in it, goes about continually seeking whom he may devour; is always contriving Mischief by his Wiles, Depths, Methods, Stratagems; or acting it by Temptations, which he multiplies one after another, that if one succeed not, another may; as he did with our Lord Himself, for Forty Days together. Beelzebub, the God of Flies, is more importunate than any Fly, desiring to winnow, even the Disciples, as Wheat is winnowed: To sift Men to the Bran; a Phrase importing utmost Diligence: Always restless, never weary; and gives not over till Restrained, and Chained up by a strong Hand. And Wicked Men are like him: They accomplish a Diligent Search, they weary themselves to commit Iniquity; and cannot Sleep, unless they cause some to fall. Commit their Wickednesses with both Hands greedily: And take more pains to go to Hell, than would suffice, if well employed, to bring them to Heaven.  
And Oh! What a Shame is it, that Satan's Envy against God, and Malice against Man, should make him more Diligent in his Work; than our Zeal for God's Glory, and Love to our own Souls, can make us in the Work of God, for our own Salvation! And, What pity is it, that so bad a Master as wicked Men serve, should be served with more Vigour, Industry, and Life, than the Lord of Glory, whom we pretend to serve, and profess we believe to be the Best of Masters.  
Thirdly, The Saints and Angels in Heaven. They Cease not Day or Night, to give Glory to Him that sits upon the Throne; crying Holy, Holy, Holy! The Cherubims, in Ezekiel's Vision, were represented by Wheels; and there, and always, having Wings, both Emblems of Velocity, and Speedy Diligence.  
And, as they be set for our Patterns in the Lord's- Prayer, while we are taught to pray for Grace, To do God's Will on Earth, as it is done in Heaven, we either ask we know not what, or we do but mock God, if we endeavour not to Serve Him with the same Diligence, as near as we can attain it; where with the Host of Heaven serve Him constantly.  
Lastly, The Example of God Himself, Blessed for ever, whom we are so oft required to imitate: Be ye Holy, for I am Holy: Be ye Perfect, as your Father in Heaven is Perfect. This beyond all, should constrain us to show forth our utmost Diligence. Shall God be so Solicitous to promote our Salvation? and, Shall we slight and despise it, as if it were not worth Regarding? God the Father, employed His Blessed Thoughts about it, from all Eternity; devising Means to bring home His Banished, that they should not be Expelled from Himself; to Reconcile His Mercy, and His Justice; to Punish the Sin, and Spare the Sinner; and made all his Glory pass before Him, in the Accomplishment of it; displayed all His Attributes, in their brightest Lustre; and, in a word, gave His Son, the Dear Beloved of His Soul, in whom He took Infinite and Everlasting pleasure, to be made a Man, and then to be made a Curse. And God (the Son) came down from Heaven, for us Men, and for our Salvation. And having done so, spent His time in the World, according to the Ends for which He came into it; which was to Glorify His Father, do His Will, and do Good to the Souls and Bodies of Men: and He did it all with a Zeal, that even Consumed and Eat Him up; and made the Foolish World say, He was Mad, or Besides Himself; as they are ready to do of all that follow Him. And at last, after a Life spent in preaching whole Days, and praying whole Nights, and Working mighty Miracles; He Finished all with a Willing Obedience to the most painful, shameful, and accursed Death; and even now He is in Heaven, He is as Diligent as ever, making Intercession without Intermission; and watching and ordering all things for the Good of those, who shall be Heirs of Salvation.  
And the most Holy, and most Blessed Spirit, is as busy and sedulous, as either of the Former; knocking, calling, striving, warning, wooing Sinners, to return to God, to be so Wise as to be contented to be Happy upon God's Terms; which, in one word are, That you Work out your Salvation with Fear and Trembling; and improve your Seasons with meet Diligence, while you have them: Working while 'tis Day, before that Night overtake you, in which no Man can Work: Which, that we all do, The Good Lord vouchsafe us that Grace and Wisdom, which may Assist us, and Direct us, to do accordingly. Amen.  
FINIS.   

A DISCOURSE SHOWING The sinfulness and danger of unfruitfulness under the Gospel, containing the substance of some Sermons Preached upon  St. Luke xiii. 6, 7, 8, 9 
A certain man had a figtree planted in his Vineyard, and he came and sought fruit thereon and found none.  
Then said he unto the dresser of his vineyard, behold these three years I come seeking fruit on this figtree, and find none; cut it down, why cumbereth it the ground?  
And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it:  
And if it bear fruit, well: and if not, then after that thou shalt cut it down.  
AS time is measured out to us, by the revolution of days, and months, and years; so is God's patience magnified towards us, by multiplying the returns of them. And as his Patience is magnified, so is our Account increased, and Impenitency aggravated according to the number of the portions of time which pass over us: and the more we have wasted, and sent home empty to him, that expected fruit from us in them all, the more we have cause to expect and fear that every next, and new one, should be our last: for God will not always bear the disappointment of his expectation, but though he bear long, will not forbear always, but will at length curse to a withering, or cut down for burning, the barren Tree, which bears either none, or no good Fruit, year after year. This consideration hath induced me, in the beginning of another year, to choose this Parable to discourse of, to press you with all the earnestness I can, after so many years, of provoking unfruitfulness, to tempt Gods long-suffering no longer, by impenitency and barrenness under the Gospel, lest if being let alone this year also, you continue only encumbrances of God's Vineyard: He continue no longer to spare you, nor Christ to interceded for you, that you may be spared, nor good men be able to prevail for you, nor your own Consciences have any plea left; but that ye be cut off, without pity on God's part, without remedy on man's, and without excuse on you own.  
There is not a place in all the Holy Scriptures, wherein Repentance, and that both sound and speedy, is more vehemently urged, and more emphatically enforced than the beginning of this Chapter. For as those who heard our Lord urge the similitude of the Creditor and Debtor, (laid down in the two last verses of the preceding Chapter,) against procrastination; may seem to have taken occasion thence, to tell him the story of the Galileans, Whose blood Pilate had mingled with their Sacirfices; so our Lord takes occasion further to improve that his Doctrine against neglect and deferring Repentance by applying that story now told him, and another of eighteen men on whom the Tower of Siloam had fallen and destroyed them: which were both true and real Stories, of things which had actually, and lately happened: and were fresh in all men's memories and mouths.  
Now these being very awakening examples, and startling instances of sudden and surprising Judgements. Our Saviour according to his great wisdom and faithfulness, will not let slip so fair an opportunity to press his hearers from them, to speedy and sincere Repentance. As if he had said, these were not greater, not more flagitious sinners, than their Neighbours, no, nor then yourselves: and yet these things, you hear and know, happened unto them, and as bad, or worse, may happen unto you, nay will, unless you Repent: and now especially, since God hath given them to be such warnings to awaken you; If you do not now repent, ye shall all likewise perish. Your impenitency, aggravated by slighting such an alarm as their fall gives you; will provoke God to meet with you some way or other; and if in any case he cut you off before you have Repent truly, you perish unavoidably, and that for ever.  
Little did the Galileans think, when they went to offer Sacrifice, they should themselves be made a Sacrifice. Little did the Eighteen men who were in or nigh the Tower of Siloam, well and safe, and secure from fear, think to be crushed to death in a moment, in the twinkling of an Eye, and yet these things befell them both.  
And so may it be with any of you: when you are at Church, when you are busy in the Streets, when you are safe and merry in your Houses, some unthought of, some unsuspected calamity, may suddenly surprise: therefore Repent speedily that you may be always ready, for all events, and to meet what ever Message God's Providence may send.  
But of such importance is this duty, and so earnest is our Lord to fasten this nail surely, that he reiterates his strokes to drive it home, and therefore adds this Parable, after the wise Application and improvement he had made of two real stories so apposite to his purpose. And this is Historia ficta, though not a real History of things actually done, yet a Picture of things usual, and likely to be done: which strikes the Fancy, and by that the Judgement and Conscience, with a quicker and more smart stroke, than what is delivered in plain those most expressive and significant words.  
Methinks upon the reading of this Parable of the Figtree, we may cry out as the Holy Apostle, doth upon the writing the like Parable of the Olive-tree, Rom, xi. 22. Behold the goodness and severity of God: but with this twofold difference.  
First, There they were both executed, here Mercy and Goodness only is exercised, Justice and Severity only threatened.  
Secondly, There they are employed upon several Subjects, or persons: Goodness on the Gentiles, Severity on the Jews: here both are conversant about the same object.  
First, Behold his Goodness in several respects. 1. 'Tis great Mercy to be Planted so advantageously in the Vineyard, in so Fat and well prepared a Soil: and so well Fenced and secured from annoyance, both of Beasts and Wether, by an Hedge and by a Wall. 2. 'Tis Mercy to be forborn so long, and suffered to stand year after year, notwithstanding its unfruitfulness. 3. 'Tis Mercy to have the Intercession of the Dresser of the Vineyard, and to have that Intercession prevalent and accepted for it; and thereupon to allow it more time, and more pains and cost to be bestowed upon it, in digging and dressing and dunging of it.  
Secondly, behold his Justice too. 1. 'Tis just with God to expect Fruit of a Tree so Planted, to come with expectation of it, to call it to account, and take severe notice of its unfruitfulness. 2. 'Tis just to upbraid it and reproach it, for cumbering the ground, and to pass Sentence against it, to cut it down, for so long and so often disappointing of his desires. 3. 'Tis just to proceed to actual cutting down without remedy or pity, after more pains and cost bestowed upon it in vain, and to no purpose.  
We cannot have a better Commentary upon this Text than the seven first Verses of the fifth Chapter of Isaiah. I will therefore transcribe them. Now will I sing to my well beloved a Song of my beloved, touching his vineyard: my well beloved hath a vineyard in a very fruitful hill. And he fenced it, and gathered out the stones thereof, and planted it with the choyest Vine, and built a tower in the midst of it, and also made a wine press therein: and he looked that it should bring forth Grapes; and it brought forth wild Grapes. And now O inhabitants of Jerusalem, and men of Judah, judge I pray you betwixt me and my Vineyard. What could have been done more to my Vineyard, that I have not done in it? Wherefore when I looked for Grapes, brought it forth wild Grapes? And now go to, I will tell you what I will do to my Vineyard, I will take away the hedge thereof, and it shall be eaten up: and break down the Wall, and it shall be trodden down. And I will lay it waste, it shall not be pruned nor digged: but there shall come up briers and thorns, I will also command the Clouds that they Rain no Rain upon it. For the Vineyard of the Lord of Hosts is the House of Israel, and the men of Judah his pleasant Plant: and he looked for Judgement, but behold oppression, and for Righteousness, but behold a cry. I shall leave it to yourselves to make the Parallel, and such observations, as may help you by one, to understand the other. And I will now proceed to the easiest and plainest explication of the Parable that possibly I can. And let us divide it into its parts, that they may be explained in the better order. Of the four verses of which it consists, the two former, six and seven, belong to the Lord of the Vineyard: and the two latter, eight and nine, belong to the Dresser of the Vineyard, of those two which relate to the Lord of the Vineyard, the former tells you what he did, the latter what he said. Of the two which relate to the Dresser of the Vineyard, the former contains his Intercession that it may be spared: the latter his Concession that it should be destroyed, upon supposition of its continuing unfruitful.  
I shall now explain them in this order I have named them, and all as concisely as I may, and with respect to the Application which I chief intent.  
In the sixth we have four things to be opened. 1. Who this Lord of the Vineyard is, and the three things he did. 1. Had a Figtree Planted in his Vineyard. 2. Came to seek Fruit of it. 3. Found none. First the certain man, the Lord of the Vineyard is the Lord Jehovah, the great God possessor of Heaven and Earth, as appears by Is. v. 7. before named, Ps. lxxx. from the seven to the sixteenth very fully, and by St. Matth. xx. 1. and xxi. 33, 4●. The Vineyard is, in the primary intention of the Parable, the Synagogue, the Church of the Jews, which God had planted with so much, love and care, as is declared in the forenamed Psalm lxxx. 7, 8. But by just Analogy and proportion, is the Catholic Church of God under the Gospel. And any particular Church, in any Nation, to which God doth vouchsafe his Gospel, Word and Ordinances.  
The Figtree planted in this Vineyard, is any particular Church, with respect to the Catholic or Universal Church, of which it is a Part or Member. Or any particular person, man or woman, with respect to that particular Church, in which he lives, and partakes of Christ's Institutions.  
The Figtree is a Tree of- a Fruitbearing kind, Naturally apt to bring forth, sweet and good Fruit, Judg. ix. 11. not barren by Nature, like an Asp, or Elm or Willow: nor bad Fruit as the Thorn, of which men expect not to gather sweet Fruit, Luke vi. 44. Of thorns men do not gather figs. So man endued with Reason, Conscience, Will, Affections, is capable to know, choose, love, fear, serve God, and obey him.  
Now that it may not seem incongruous, to speak of a Figtree (which is a Plant of another kind) in a Vineyard. You must know: though the Vine Plants, as being most, gave denomination, (as Denominatio est à potiori) Yet it was usual with them, both to sow Corn in Vineyards betwixt their Vines. Deut. xxii. 9 Thou shalt not sow thy Vineyard with divers seeds: And also to plant Trees of another kind, partly to support their Vines, which are a weak and tender Plant, and partly to make the better improvement of their Ground: and none more commonly than Fig trees. Which makes it so frequent to name them together, sit every man under his Vine, and under his Figtree.  
The planting this Figtree in the Vineyard, signifies the calling any Nation to the knowledge, and profession of the Gospel, and making them a Church, as a part of the Universal Church: or it is the receiving a man or woman into the Church by Baptism. See the expression in the very Letter, Rom. vi. 3, 4, 5. Know ye not that as many of us as were Baptised into Jesus Christ were Baptised into his death, and if we have been planted together in the likeness of his death, etc. So that he useth the Phrases of being Baptised, and Planted, as signifying the same, or explaining one the other. So that every one of you who have been Baptised, are thereby Planted in God's Vineyard: admitted to partake of the Ordinances and Privileges of the Gospel-Church, and thereby obliged to the Duties, Consequent upon those Privileges. As a Tree which stands in the Orchard is bound (as I may say) to bear part of that Fruit, which the Master and Owner of the Orchard looks for.  
His coming to look for Fruit, is a most obvious Allusion, to the custom amongst men, to go into their Gardens, and Orchards, to fee what Fruit the Trees bear, or whether they bear any, which they have caused to be set in them. Cant. seven. 12. Let us go early into the Vineyards, let us see if the Vine flourish, whether the tender Grapes appear, and the Pomegranates put forth. And is the same with Isa. v. 2. where God saith, He looked for Grapes, which verse 7. he interprets, He looked for judgement and righteousness, and which he speaks in plain words, without any Parable. Psal. xiv. 2. The Lord looked down from Heaven upon the children of men, to see if there were any that did understand and seek God, and is equivalent to what is expressed by another sense, viz. of hearing. Jer. viij. 6. I harkened and heard but they spoke not aright, no man repent of the evil of his do, saying what have I done: and might, were it needful, be illustrated by many other Scriptures. In a word, it is as much as if it were said, God comes to look after every man, whether they fulfil their Covenant of Christianity, which they made with him when they were Baptised, and planted in his Church.  
Lastly, His finding no Fruit, is God's disappointment; as to what he greatly desires, looks for, yea even longs for. No true Repentance, no sound Faith, no sincere Obedience, no Reformation of Life, no hearty turning unto God, no Holiness and Righteousness, no serious care, nor vigorous Zeal to glorify God, and save their own souls, or as it is, Hos. iv. 1. No truth, no mercy, no knowledge of God in the land, but swearing, lying, kill, stealing, committing adultery, and breaking out till blood toucheth blood, and no man reproveth one another for these evils, but are ready to strive with the Priest if he reprove them for them, verse 2, 4. Such rotten and vile Figs are all the Fruit they bear, or at best, a few leaves of empty Profession, and some cheap formal duties, and lip labour, and drawing near to God with the body, while their hearts are left behind, and are far from God, being set upon other objects, and God hath no true, nor real love, or fear, or acceptable service.  
And in that 'tis said a Figtree, in the singular number, it implies, that every particular Church, every individual and particular person, shall be strictly looked after, they shall not be hid in the thickness of the Trees, not lost in the crowd, nor escape or remain less discovered, than Adam and his Wife, who in vain attempted to hid themselves from the presence of the Lord, amongst the Trees of the Garden, Gen. iii. 8. Which I only point to, by way of Allusion. Every Tree, every person shall be particularly inquired after, and sought out: if there be but one unfruitful Tree it shall be discovered, the Lord of the Vineyard will certainly find it out, and so will he every one that is so, one by one, be they never so many that are such.  
You have heard what the Lord and owner of the Vineyard did. Planted a Tree, a Figtree, which is naturally capable of bearing Fruit, in his Vineyard, a good soil apt to nourish it, and as 'twas just he should, came and sought Fruit, but was unjustly disappointed. Hear now what he saith.  
Then said he to the dresser of the Vineyard, behold these three years I come, seeking Fruit on this Tree and find none, cut it down, why cumbreth it the ground?  
I shall explain these words with the like brevity, and then sum up the improvement of them together.  
And here four particulars must be explained.  
First, Who is to be understood by the Dresser of the Vineyard, and why he is told of the Figtrees unfruitfulness.  
Secondly, What is meant by the three years in which he came seeking Fruit of it.  
Thirdly, What is meant by the Sentence, to Cut it down, and why the Execution of it is enjoined to the Dresser of the Vineyard?  
Fourthly, What is meant by the Cumbring of the Ground, which contains the reason to justify the severity of the Sentence of cutting down.  
First, who is to be understood by the Dresser of the Vineyard, the most general opinion is, that it is the Minister, or in complex consideration the Ministers of the Gospel, Coetus Apostolorum, as a good Expositor expresseth it.  
But I meet with other Opinions of which I shall name four.  
First, 'Tis Jesus Christ. In various Parables, God and Christ sustain various persons, as St. John xv. 1. God himself is the Vine-dresser, Christ the Vine, and particular Believers the Branches. I am the true vine, my Father is the husbandman, ye are the branches. But here Christ is the Dresser of the Vineyard, to whom God hath committed the care of his Church. To be sure 'tis he who is the great and prevailing Intercessor: and by reason of the Intercession that the Dresser here makes, Lord let it alone this year. Some Interpreters refer it to him, as St. Ambrose, bonus cultor in quo ecclesiae fundamentum, etc.  
And Theophilact, This Dresser is Christ who would water them with his Doctrine and his Passion, who had been fruitless under the Law and Prophets.  
Secondly, The Civil Magistrate in a Christian State, who is to be the keeper of both Tables, to see to the maintenance of the true Religion towards God, as well as civil honesty amongst men. Who are promised to be Nursing-fathers' to the Church, Isa. xlix. 23. and therefore must look to the Children of it. One principal branch of a Father's care being that his Children be trained up in the Nurture and admonition of the Lord. To become fruitful in the Works of Righteousness, and to coerce and restrain those who are otherwise. David having declared his resolution, Psal. ci. ult. I will early destroy all the wicked of the Land, that I may cut off all evil doers from the City of the Lord.  
Thirdly, the third Opinion is, that it is every good man in the Church which Prays for others. As St. August. Bonus cultor omnis sanctus in Ecclesia qui orat, etc. Or 'tis by way of Allusion every man's own Conscience, the Soul being the Vineyard, Conscience the keeper of it. They made me keeper of the Vineyards, but mine own Vineyard have I not kept, Cant. i. 6. Nothing being more common than for God to convince men's Consciences of their faults and unfruitfulness, to bring them to Repentance and amendment. which is congruously expressed here. O sinner I have come three years seeking for Fruit on thee, and find none, and thereupon bids Conscience do its Office. Check, Rebuke, and even torment them for it.  
Fourthly, But the most received Opinion, and what may seem most proper, is that 'tis the Ministers of the Gospel. The ordinary Gloss, makes it the Apostles. St. Gregory Ordo Praepositorum. 'Tis properly their work to plant, and to water what is Planted, to dig and to Manure the Lords Garden, I have planted, Apollo's watered, saith St. Paul, 1 Cor. three 6.  
Now there may be these reasons, why God directs his speech to the Ministers, and tells them of the people's faults. 1. To awaken them to Repentance and amendment if they have been accessary to them, as the good Lord pardon us, 'tis to be feared we too often are. 2. To provoke them to their duty, that they may not contract guilt by their negligence, what God spoke to Ezekiel in another comparison, may well be applied in this. Eze. iii. 17, 18, 19 Son of man, I have made thee a watchman unto the House of Israel: therefore hear the word from my mouth and give them warning from me. When I say unto the wicked thou shalt surely die, and thou givest him not warning, nor speakest to warn the wicked from his way to save his life, the same wicked man shall die in his iniquity: but his blood will I require at thy hand. Yet if thou warn the wicked and he turn not from his wickedness, nor from his wicked way he shall die in his iniquity, but thou hast delivered thy soul.  
So here I have made thee the Dresser of my Vineyard, if thou do not thy duty to make the Trees Fruitful, they shall be cut down for their unfruitfulness, but I will lay their unfruitfulness to thy charge. But if they continue Barren, notwithstanding thou hast done thy part to make them bear Fruit, they shall be cut down, but thou hast delivered thy own soul. 3. To provoke them to Pray for them, God loves to have Intercession made for his people, and wonders when none will do it. Isa. lix. 16. He wondered there was no Intercessor. Ezek. xxii. 30. I sought for a man amongst them that should make up the hedge, and stand in the gap before me for the Land, that I should not destroy it: and I found none, therefore I powered out my indignation upon them and consumed them. And Joel two. 17. it is enjoined expressly. Let the Priests, the Ministers of the Lord weep between the Porch and the Altar, and let them say; spare thy people, O Lord, and give not thy heritage to reproach. When Sodom itself was to be reckoned with, and God came down to see whether their sin was as great as the cry of it proclaimed it to be. He will first acquaint Abraham with it, that he may Pray and plead for them, and never left granting till he left ask on their behalf. And when God threatens to consume the Israelites, as in a moment, Moses and Aaron Fell on their faces, Num. xuj. 45. and Aaron at Moses direction took a Censer in his hand, and put on Incense, the Type of Prayer, and stood between the living and the dead, and made atonement, and the plague was stayed, and Psal. cvi. 23. He said he would have destroyed them, had not Moses his chosen stood before him in the breach, to turn away his wrath. And here as soon as ever the Dresser of the Vineyard hears the doom, cut it down, he falls to interceding, Lord let it alone this year also. And indeed mutual Prayer betwixt Ministers and people is exceeding needful and an indispensable duty. See Eph. iii. 14, 20. Col. i. 9, 12. 1 Thessaly. v. 23. and 2 Thessaly. iii. 1. Brethren Pray for us that the word of the Lord may have free course. Heb. xiii. 18. Rom. xv. 30. And I justly fear the neglect, or cold performance of this duty is one great cause of the small success of the Ministry, and the unfruitfulness of the people, I exhort and earnestly beseech you that it may be mended.  
Secondly, The second thing to be explained in this verse is, what is meant by the three years. And there are a great many Interpretations given of them, to touch but a few. Eman. Sa out of St. Ambrose, expounds it thus. He came to Abraham in Circumcision, to Moses in the Law, to Mary in his Incarnation, that is to the Jews by these; but they were not purified by Circumcision because they were uncircumcised in heart, not Sanctified by the Law, because they were ignorant of its virtue, not justified because they knew not the Grace of God and would not repent. Itaque nullus in Synagoga fructus inventus. St. Gregory Interprets it, of the Law of Nature, the written Law, and the Gospel. Others of the three sorts of Governments by which God disciplined that people to Obedience, Judges, Kings, H. Priests, but all in vain.  
Theophilact, of the three Estates or Periods of man's Age, Youth, Manhood, Old Age. Or rather thus, Childhood, Youth, and the Mature Estate of Manhood, then remains only the fourth of Old Age, and if the errors and unfruitfulness of those, be not redeemed by the fruitfulness of this, then there's no hope, but down it must for ever. Others literally of the three years of Christ's public Ministry.  
I will name no more, nor stay to censure these, but I rather suppose the true meaning to be, without any mystery in the number, that it signifies many times, a definite number being put for an indefinite, I have come again, and again, and again, that is, very often. And there is a Conjecture why he pitches upon three years, drawn from an observation which Naturalists make, that if the Figtree begin not to bear within three years after its planting, it will never bear after. But to pass that also as an uncertain thing and so anicity, it is sufficient to interpret it for often, the ternary Number being used so, almost Proverbially, Si ter pulsanti, etc. As if he had said, I have waited long and come often, looking for Fruit, and hitherto my expectation hath been disappointed, therefore I am weary of forbearing, and will suffer the abuse of my patience no longer, Cut it down, that is, execute against it the deserved Judgement. And as this is enjoined to his Ministers to be performed by them, it implies, 1. That the Fruitless Tree is worthy to be Cut down, and is actually under the Sentence of Condemnation, though the Execution may be deferred by way of Reprieve. Every unfruitful sinner under the Gospel, is in a state of actual condemnation, there is only a small respiting for a while, and a short reprieve allowed to afford him time to sue out his pardon, according to that from our Saviour's own mouth, St. John iii. 18. He that believeth not is condemned already. So he that repenteth not is condemned already. 2. He bids his Ministers Cut them down, that is, cut them off by sharp reproof, and cutting rebukes, and Church Censures; cast them out of my Vineyard, my Church, from my Ordinances that they may be ashamed, that they may be afraid, that they may be awakened. 3. To show the unavoidable certainty of it if they continue impenitent, let them know what will certainly be their end, Jer. xv. 1. Cast them out of my sight, declare they shall be cast out, and Jer. i. 10. I have set thee over the Nations, to root out, to pull down, to destroy, to throw down, that is, to declare who shall be so dealt with, and I will make it good, what is bound on Earth shall be bound in Heaven. Say to the wicked it shall be ill with him, thou also shall be cut off, as before the Text, you shall all likewise perish, that is unless you repent. 4. Why cumbreth it the Ground. This contains the reason of the Righteous Sentence of cutting down, and intimates that God never proceeds to severity without cause. And ye shall know that I have not done without cause, all that I have done in it, saith the Lord God, Eze. xiv. 23. 'Tis a reproachful upbraiding the Fruitless-tree, the word is rendered variously: it signifies to make unprofitable, why takes it up a room to no purpose? and keeps out a better, and robs others both of nourishment and influence, by drawing the fatness of the soil, and casting a malignant shade! And teacheth us that a man who continues in the Church impenitent. 1. Robs God of the Glory which would redound to him, if he brought forth the Fruits of Righteousness which he ought, for Christ saith his Father is glorified when his Disciples bring forth much fruit, John xv. 8. and commands that our Light shine before men that they may see our good works, and glorify our Father in Heaven. And St. Paul tells us, that the fruits of Righteousness are by Jesus Christ to the praise and glory of God, Phil. i. 11. which Glory God loseth by every Tree which stands on his ground and bears no Fruit. 2. Such a man does abundance of mischief by his bad example: emboldens others to be, and continue, as bad as himself, and hinders and discourages them from being better. 3. Disparages the Soil, causes the way of truth to be evil spoken of, God's Ordinances to be vilified, and his name to be Blasphemed, and his faithful Ministers to be reproached as if they were the causes of all that wickedness, which they mourn over, and endeavour to reform with all their might. As we say of servants or beasts that thrive not, look ill, are in bad plight, they shame their keeper, as if he starved them, or allowed them not what is sufficient. So when you who have been Baptised, lead bad lives, and go on in impenitency, you give great scandal, cause much offence, and put an excuse into the mouths of those who profanely neglect and slight Christ's Institutions; and when they are exhorted to frequent them, or reproved for neglecting them, they have this answer ready, why so much ado about these matters? we see those who use them most, are never the better, but as bad or worse, than those who seldom or never meddle with them, what a shame is it to be thus reproached, and to be so ill furnished to refute it? 'Tis a great offence that's given by this means, but woe to the man by whom the offence cometh, it had been better for him, to have been plunged in the Sea, then Planted in the Vineyard. For God will severely avenge these many evils, which are the Consequences of their unfruitfulness, unless speedy and sincere Repentance, and amendment, prevent the Execution of the denounced Sentence.  
And this may suffice for the meaning of the two first verses of the Text, which concern the Lord and Owner of the Vineyard, both as to what he did, and what he said. And may be summed up in this short recapitulation. The Great God hath in much mercy admitted you into his Church by Baptism, and hath often come, to see whether you do, and long expected that you should, make good that solemn Covenant you then made with him, by bringing forth the Fruits of sincere Repentance, sound Faith, and Universal, unreserved new Obedience; but hitherto hath not found them, but the quite contrary.  
And therefore bids his Ministers, and you by them, with attention and admiration take notice of his past goodness, and that he takes severe notice of your continuing badness, and provoking disappointment of his expectation and patience, and therefore pronounces Sentence against you, to cut you off from his Church by his Spiritual Sword, and that he will cut you off from the Land of the Living, for your robbing him of his Glory, for your hindering others by your bad example to be better, or imboldning them to be as bad as yourselves, and causing his Holy Institutions to be evil thought of, and evil spoken of, as if they were useless and of no efficacy, and his Holy name to be blasphemed.  
I now proceed to the other two which concern the Dresser of the Vineyard; the former of which contains his Intercession that it may be spared a little longer, and tried one more, if yet it may amend. The latter his concession that if it do not, than the denounced Sentence take place, and be put in execution, there remaining no shadow of pretence for farther arrest of Judgement.  
I shall endeavour the Explication of these with the greatest clearness, plainness and brevity I can, in order to the Application of them, which I again tell you I chief intent.  
In the former, His Intercession, are two particulars. First, an express Prayer in behalf of the barren tree, in which are included two requests, one for respiting the Sentence, and allowing it more time, Lord let it alone this year also. The other for leave, to bestow more pains and cost about it, digging and dunging. Secondly, An implied promise on his own behalf, that if his Lord will give him leave, and spare the Tree, he will spare neither cost nor pains, but will do all that Art and Industry can perform, he will dig about it, and dung it, do the best and the most he can to make it fruitful.  
First, The express Prayer for the barren Tree: Lord let it alone this year also, etc. In which the first branch is for more time. The second for leave to bestow more cost and pains upon it. Note hence. 1. 'Tis the duty of God's Ministers to Pray for the people, yea even for the unfruitful, and impenitent amongst them. Isa. lxii. 6, 7. I have set watchmen upon thy Walls, O Jerusalem, which shall never hold their peace, day nor night: ye that make mention of the Lord, keep not silence: and give him no rest till he establish, and till he make Jerusalem a praise in the Earth. 2. They must not excuse their faults, though they may and must beg pardon for them, that would rob God of the Glory of his Mercy, and harden them in security, against repentance and amendment. He tacitly acknowledges the culpableness of their past unfruitfulness, and confesseth God's goodness in suffering them to stand so long, while he Prays it may be let alone this year also; it was mere Mercy to let it stand so long: and it will be more Mercy to let it alone a little longer; therefore, O Lord, Let it alone this year also, even for thy Mercies sake. 3. He asks not three years more, but one year, after three years' barrenness and disappointment, they must ask modestly who would prevail: one years' forbearance more, is a great Mercy to them, who have sinned away many already. Every day, every hour should be precious to a Reprieved man, to sue out his Pardon, and make his Peace. He is now upon his good Behaviour, this is his last trial if he continue and persist in his old wont, Execution proceeds, as against one, of whom there is no hope, of proving better.  
The Second Branch of his Prayer, is for leave to bestow more cost, and pains, upon it, Till I dig about it, there's labour and pains; the Ministerial Office, when truly and faithfully discharged, is really very laborious. We beseech you brethren know them which labour among you, and are over you in the Lord, and admonish you, and esteem them very highly for their Works sake. 1. Thes. v. 12, 13. Those who labour in the Word and Doctrine, 1. Tim. v. 17. Tho the Ministry be a great dignity, yet it takes denomination, from duty and service. We Preach not ourselves, but Christ Jesus the Lord: and ourselves your servants for Jesus sake, 2 Cor. iv. 5. And our Lord himself gives his Apostles both a rule against exercising Lordship, and sets himself as an example of it, Lu. xxii. 26, 27. It shall not be so with you, but he that is greatest among you, shall be as the youngest, and the chief as he that serveth. For I am among you as he that serveth. 'Tis well known the word so often used in the new Testament for the Ministry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the most painful labour. Such as of those who sweat, and by their speed in their Travel raise the dust, and digging is one of the hardest kinds of labour, such as the unfaithful Steward openly confesses too hard for him, I cannot dig, Luke xuj. But though Ministers should labour wherever they are, they may not labour where they please. Paul and his Companions in labour were forbidden of the Holy Ghos● to Preach the Word in Asia, And when they assayed to go into Bythinia the spirit suffered them not, Act. xuj. 6, 7. They are Labourers but 'tis together with God, 1 Cor. three 9 And must have their station assigned by him. And as the Lord of the Harvest must be prayed, To send forth Labourers into his Harvest, St. Matth. ix. 38. So his leave must be obtained to continue and bestow more labour, in what field soever he assigns them to work, in and when his Vineyard hath provoked him by disappointing his expectation, and not answering past labour and charge bestowed on it. He passes this Sentence against it, it shall not be pruned, nor digged, And I'll command the clouds that they rain no rain upon it, Isa. v. 6. As 'tis not a small Mercy to have faithful and painful Ministers, so 'tis one of the greatest Judgements to have them removed, and to be put under such as are described, Zech. xi. 16. and therefore God should be sought by earnest Prayer, to vouchsafe the Mercy, and avert the Judgement. Next he asks to bestow cost as well as pains, there must be dunging as well as digging; 'tis chargeable mending barren Land, yet we must not stick at this. See 2 Cor. xii. 14, 15. Parents must lay up, and lay out too, for their children. I will gladly spend and be spent for you.  
Secondly, these words imply a promise on his own behalf, as well as contain an express Prayer on behalf of the people. Lord if thou wilt be entreated to let it alone this year, I will dig about it and dung it, I will do all that Art and Industry can do, I will not be wanting on my part to perform the most, the best, All that I can, to make it Fruitful. Note, first, in general, they who would prevail with God, must add endeavours to their Prayers, 'tis but a tempting and mocking God to do otherwise, Ora & Labora; and 'tis a good direction, the Adage gives, Manus ad Stivam, oculus ad Coelum. The Hand on the Plough, and the Eye lift up to Heaven is the Emblem of the thriving Husbandman.  
And Soloman hath both these passages in one Chapter, Prov. x. 4, and 22. The hand of the diligent maketh rich, and, The blessing of the Lord it maketh rich. He tempts God, who only Prays, and labours not. He despiseth God, who only labours and Prays not. But he honours and pleases him, and shall be blessed of him, who joins both together. Remember how Moses concludes the nintieth Psalm. Let the beauty of the Lord our God be upon us, and establish the work of our hands upon us: yea the work of our hands establish thou it. The Prayer for blessing on their work, shows the concurrence of their Works and Prayer. The hard Heart and the soft Hand, are both hateful to the Lord: but the soft Heart, and the hard Hand are his delight; my meaning is, an Heart that melts in Prayer, and an Hand that is grown callous, and brawny, with industrious Constancy, in diligent Labour.  
Let me close this, with what I judge a very necessary and seasonable advice. When your Ministers visit you in time of sickness to exhort you, and comfort you, and pray with you, 'tis usually one part of our exhortation, that if God spare you, and restore you to health, you would show forth the truth of the repentance, you profess when you are like to die, by bringing forth Fruits meet for Repentance, if God restore you and suffer you to live. And 'tis one part of our Prayer, that God would vouchsafe to restore you, and afford you more time, to perfect your Knowledge, your Faith, your Repentance, and what ever else may make you more fit to die, with safety, and with comfort. Now if God be pleased to hear our Prayers, and to spare you and restore you, doth not this lay as great an obligation upon us Ministers, as may be, to apply ourselves to you, when you are so recovered, to put you in mind of the promises you made, whilst you conceived yourselves in danger of death.  
And as great an engagement upon you, to expect from us, and accept at our hands, willingly and thankfully, our b●st endeavours to assist you and provoke you to be such, as you wish you had been, when you thought you should have died. If the Vine-Dresser here promise, that if God will spare the barren-tree, one year more, after he had threatened to Cut it down, he will on his part do, all that Art and Industry can do, to make it Fruitful, applying his care to it particularly, besides the general Husbandry he bestows upon the whole Vineyard. I think no inference can be drawn more clearly, than that when God hath threatened to cut you down by death, and the Prayers of your Minister, and others have prevailed with God to defer the Sentence, and spare you a little longer, it is incumbent on you, both to desire and accept his help, and on him to offer and afford it you and to do al● his Christian Charity, and Min●sterial-Off●ce can help him to do, that those, ends may be attained, for which God spared you, If he spared you in his Mercy. And you should be as willing to send for your Ministers when you are recovered, and they as ready to attend you, as when you were in danger; how much this is practised I know not, but how necessary it is that it should be, I appeal both to your Consciences, and to this Text. And therefore exhort with earnestness it may.  
But I must give the meaning of this place, or expression, till I shall dig about it, and dung it, more particularly, because much of the Application I design will have dependence upon it. Donec ablaqueavero, & stercoravero. It is an allusion to what is most usual, and most useful, to be done, to barren trees. 1. Open the Roots, remove the clung Earth, and the hungry Loam, the cold and binding Clay from about them, lay them open to the Wether, let in the Sun and Rain, and expose them to the influence of Heaven, the nourishing Dew and refreshing Air, cut the stunted, and starved, and bark-bound Roots, that they may sprout afresh, put out young Fibres, shoot out new Suckers, and draw nourishment to feed them: and lay good Mendment, mellow Dung, some richer Soil, and Earth that's tender, well prepared, to warm and nourish them, that the Roots may have fit nourishment, and may be made fit to attract it, and receive it. And if any thing can, this will make the Tree bear Fruit, 'tis all that Art and Industry can do: and it is capable of. What could have been more? Isa. v. 4. So a Minister that intercedes for a people or person that they may be spared, must add to his Prayers all that Spiritual wisdom can teach him, and Holy industry can assist him in, to make them better, that they may bring forth the desired Fruits of Righteousness. But to be more particular, I find much said concerning both these expressions, but I confess nothing which gives me satisfaction, I shall therefore, passing by all others, confine myself to one Interpretation, which appears to me, most proper and pertinent, of any I meet with in others, or occurred to my own thoughts.  
But before I name it, I must premise one Caveat to prevent an indecency, and to preserve a decorum, that you may not take offence at the comparison, I am about to make, as unseemly or rude; the word Dung, is even of a noisome sound, as being in itself a loathsome stinking, and defiling thing: but it is not to be looked on, under that notion, in this place: but in a more benign acceptation, drawn from its usefulness, which is to warm, to mellow, and communicate a prolific virtue to the Earth, and the Plants, to make them Fat and flourishing, and exuberant in bearing Fruit.  
And though Dung on your  or Bodies, in your Houses or your Walks, would be loathsome, and a foul annoyance; yet in your Fields, and Orchards, it looks well, and smells not ill; but is desirable, and even comely, because 'tis necessary and very useful. And suppose yet to prevent indecency and harshness to the Interpretation, I am about to give, we mollify the very word, till I may manure it, and lay mendment to it; for in the scope of this Parable, not the bad, but the good quality of the Dung is to be considered, not how it mars by its foulness, but how it mends by its fatness.  
This premised to prevent prejudice, I now tell you: that by Digging, and Dunging, I conceive may most properly be meant applying the Law, and the Gospel: the Threaten, and the Promises; Gods Judgements and Mercies: and the most earnest terrifying sinners, impenitent bold and daring sinners; by the first, to bring, them to repentance towards God, and the alluring, wooing, and persuading, , awakened, trembling sinners; by the other, to Faith in our Lord Jesus Christ.  
First, Digging breaks the Ground, the Spade of the Law, the Plough of the Law, breaks up the fallow Ground of the Heart as the Prophet's phrase is. God's wrath revealed from Heaven, against the unrighteousness and ungodliness of men: in his terrible threaten, and awakening Judgements, startles the obdurate sinner, rends the rock he is planted on: tears in pieces his hardened security, and bold presumption, turns up the tough, the cold, and clungy Soil, in which the very roots of his Heart are shut up, and fastened, and which i'll and stunt his growth, that he cannot thrive or bear Fruit. And then the Dew and Rain, than the kind and benign influence of the Sun, may reach and cherish him: then the good Soil, the fresh mendment, the prolific Manure, and the mellow tender Mould, may be applied and come near. Even the tender Mercies of God, and the warm blood of Jesus Christ, and the precious promises of Pardon, Life, and Grace, by which these are offered and applied. 'Tis observed, and practised, that to apply blood to the Root of a Tree, a Vine especially, is the best and most proper means to make it fruitful. And Historians tell us, that the Valleys and Gardens about Jerusalem, were rendered Fertile beyond expression, almost to a Miracle: by the abundance of blood, which flowed down (by the Vaults, made on purpose to convey it away, under the Temple,) from the multitude of the Sacrifices which were offered there. And I am sure there is nothing comparable to the blood of the great Sacrifice, of our Lord Jesus Christ, to make a barren Heart fruitful, especially if it be first well dug about by the Spade of the Law, and the Roots of it laid bare and open to receive the due application of it.  
And he that will or doth interceded, to have a barren, an impenitent people spared; must add to his Prayers for them, his best his utmost endeavours with them, to dig about them first, by convincing them of sin, rebuking and reproving them cuttingly, till like St. Peter's Hearers Acts two. They be tricked to the Heart. By denouncing the Laws, Curse, and Gods Judgements. By showing them their lost and undone condition, by stripping them of all their excuses, and false confidences, by teaching them the necessity of a speedy and sincere repentance, and by urging and pressing them to fly from the wrath to come, and removing all their presumptions of peace and safety, (while they continue ignorant, and destitute of God's Righteousness) which lie like cold Earth, and clungy sullen Loam, about their Hearts, and hinder them from drawing any nourishment which may make them thrive, or bear the Fruit which God expects.  
And when this is done, then lay fresh Mould, and mellow tender Earth about them, then offer and apply unto them the promises of Pardon, Peace and Life, through the tender Mercies of our God, in the blood of our dear Redeemer Jesus Christ Exhorting, inviting, persuading, beseeching, alluring, and by the Holy violence of Love, even constraining and compelling them, to turn, come in, and be reconciled to God. And if any thing, will make a barren tree, bear Fruit; If any thing will make a stubborn, and an hardened sinner yield, and relent, repent and amend, and bring forth Fruit to God, this will do it.  
And if it bear fruit, well; and if not, then after that, thou shalt cut it down. This last Verse of the Text contains the Dresser of the Vineyards submiss concession, and willing yielding, to the putting the Sentence of excision, and cutting the Fruitless Tree down, as most equitable and just, if it still continue Fruitless after more patience, and more pains and cost allowed it, and bestowed upon it in vain.  
If it bear Fruit. 'Tis an imperfect Speech, in which somewhat is expressed, and somewhat suppressed, which is ta be supplied and understood, a form of speaking which men use when they speak with emotion, vehemency, and a great Pathos. Aposiopesis, or Anantopodoton, a figure proper to, and of frequent use in the Attic dialect. 'Tis seldom hard to supply it, and make the Sense perfect, in this place 'tis very easy, and obvious. Thou shalt suffer it to stand, and not cut it down. Our Translatours have done it briefly, yet sufficiently; well: As we use to say, when we exhort, persuade, threaten, promise, with an employed condition, if you will do so or so, well and good, if not, then take what follows. So here, if the impenitent sinner, will repent and turn to God, and bring forth fruits meet for repentance, than God will put all his past iniquities, out of his remembrance, and will spare and not destroy him. And there is, if I may so speak, a great efficacy in the suppressing of the answer, the Lord of the Vineyard gives consent, by his silence, and saith much, by saying nothing, but leaves it to be taken for granted, he yields and is content it should be so. Annuit, such a gracious holding of his Peace, is as significative, as if he had said, as elsewhere: Say to the Righteous it shall be well with him. And this manner of intimating has mind, hath its great usefulness, it gives the highest degree of assurance, never doubt it, question it not in the least: no man Plants Trees in his Orchard, merely to make Fuel of, but to bear Fruit: and had a great deal rather they should stand, to answer that end; than cut them down to be burnt; and when they answer his first desire and design, will never do it.  
As I live saith the Lord, I have no pleasure in the death of the wicked, but rather that the wicked turn from his way and live: turn ye, turn ye from your evil ways, for why will ye die, Ezek. xxxiii. 11. The Tree which hath been long barren, the Christian which hath been long unfruitful, yet if upon digging and dunging, if upon new endeavours, and fresh application made to him, he bear Fruit, I need not tell it you, you may be sure on't, and take it for granted, he shall be spared, and not cut down. He shall surely live, he shall not die. Ezeck. xviii. 21.  
But if not, Then after that thou shalt cut it down. If it do not bear Fruit after all this patience with it, in sparing it another year, and all the cost and pains of digging and dunging it, then cut it down and spare not, I have no more to say for it, I'll never speak word more in its behalf.  
They, who after long barrenness add a secure and obstinate unfruitfulness, against a fresh indulged patience, and renewed calls, warnings, and means to make them fruitful, to bring them to repentance and amendment, shall be surely, suddenly, severely cut down, without excuse, apology, or pity. According to that of Solomon, Proverbs xxix. 1. He that being often reproved hardeneth his neck shall suddenly be destroyed and that without remedy. He flees to the pit, let no man stay him.  
We may sum up the meaning of these two Verses, in this short recapitulation, by way of Paraphrase; as if he had spoken plainly to this Sense. O Lord I humbly acknowledge thou hast exercised great long-suffering, and shown much mercy already to this sinful people, to this, and that impenitent man, and woman, yet I beseech thee for thy mere mercy sake, spare them a little longer, try them yet once more: and give me leave, opportunity and an heart, to convince them of their duty, to make them sensible of their danger, to persuade them to do the one, and avoid the other, and I promise and engage myself, by thy Grace to do all that Art and Industry can do: all that Christian Charity, and my Ministerial Compassions and Office can do, proportionable to those Talents and Abilities thou hast vouchsafed to intrust me with, to bring them to Repentance. And if by thy blessing, those endeavours succeed and prosper: I know, O Lord, Thou wilt of thy goodness pardon what is past, and spare them, and Repeal thy Sentence, and repent thee of the evil denounced against them, But if after thy granting what I have Prayed, and my performing what I have Promised, they will take no warning, but continue secure and obstinate, as hitherto. Then, Lord, do with them as thou pleasest, execute upon them what seems good in thine own Eyes. Thy Justice will be clear; I shall be free from their blood; they will be without excuse, and all the fault, and guilt, will light upon their own heads. Cut them down and spare not. I will not, I cannot speak one word more, in their behalf.  
Thus I have as concisely as I could, and with the most easy and familiar expressions, explained this excellent Parable; and now divesting it of the Figurative and borrowed words, I might set before you the Propositions and Observations in which the Scope and Strength of it is comprehended.  
First, When God hath received any man into his Church by Baptism, He expects he should, and will strictly take notice whether he doth perform his Baptismal Covenant.  
Secondly, Every man professing Christianity, and not living of his Covenant of Christianity binds him, is actually under a Sentence of condemnation.  
Thirdly, God is graciously ready upon Intercession made to him, to grant a Reprieve, and respite Judgement, and try such men whether they will return and amend, and if they do, will spare and Pardon them. But,  
Fourthly, If this forbearance, and goodness of God prevail not to make them Repent and return, God and man, Heaven and Earth conspire and resolve the speedy, the severe, the immutable, the Righteous destruction of such men.  
I might proceed upon all, or single out some one of these, and give clear Evidences, of the truth; and convincing Reasons of the Equity, and Righteousness, of them. But I wave that method at present, and shall conclude all with an Application the whole to ourselves, suitable to the Explication which hath been given.  
And this Application may be twofold. First, looking upon the Figtree as a Type and Figure of the Church in this Nation, which with respect to the Catholic or Universal Church, as the Vineyard, is as a particular Tree Planted in it. And so the Application mightily alarms us all, to live as that Holy and Excellent Religion, God hath vouchsafed to us, requires and directs us. For fear of, and under the Penalty, of being deprived and bereft of it. And pulled up by the very Roots, out of that good Soil we are Planted in, or stripped of our defence and laid waist, and both the wall demolished, and the hedge thrown down, to let in upon us, the little Foxes, and the great Wild-Boar, to spoil our Branches, and to turn up our Roots. And I the rather touch this because the very Letter of the Text comes home to us in terminis, and fits our circumstances as exactly as if it had primarily been adapted to us, and designed for us.  
Amongst other Interpretations of the three years, given in the Explication; one was the Governors under which the Church had been Defended and Disciplined to Obedience. How Parallel is this to our Case? We have enjoyed the Gospel, the True Reformed Protestant Religion, under three Protestant Princes of Glorious Memory. The famous Queen Elizabeth, the Learned King James and the Royal Martyr King Charles the first.  
In all whose Reigns God came and looked for Fruit suitable to his cost and care, and our opportunities; but how much his expectation was disappointed, we may with shame and sadness reflect, if we call to mind the gradual declining from the power of Godliness, and Zeal for the Life of our Holy Religion. And if that convince us not, the stretching out his hand against us, and the bloody confusions by which he threatened to cut down our Church, and the busy designs and proud hopes of our restless Enemies may. And yet then he raised up, and set over us, our present Gracious King, (whom God in his infinite Mercy preserve long to us) who hath given us, and the world, so many open, and public assurances, of his maintaining the True Protestant Religion, and under his Government we yet enjoy it. God letting us alone this year also, and if we now bear Fruit, Well: if we live answerable to the Gospel, yet continued to us, in Righteousness, Sobriety, and Godliness, we have yet hope we may be spared, and the Gospel, and the True Religion continued to us; but if we provoke him, and in this Year, which is as a Year of our Reprieve, and trial: we prove, or continue, as bad as heretofore, or rather grow worse, Profane, Lose, Lukewarm, Formal, Contentious, Factious, proud, Censuring, Reviling, Worrying one another, casting all the fault, and the blame, upon others, as like to bring upon us the evils we fear, and excusing, flattering and indulging ourselves in our Lusts, and refusing to bring forth the pleasant and excellent Fruits, which our most Holy Religion is naturally apt to produce, wherever it hath possession of men's Hearts in truth. What can we expect but that God's vengeance find us out, and he rid himself of us.  
And proceed to put his Sentence against us, in execution and cut us down, as a Protestant Church, even by the Roots, and let in upon the Nation, the heaviest plague, that ever an Holy God in his fierce wrath, avenged the despising and abuse of his Gospel by. I may, I hope without offence, declare my just fears, that if Christ should use as strict a scrutiny towards us, as he did to the Church of Ephesus, Rev. two. He would not find so many good things amongst us, as he owns he found in that Church, and there commends them for, verse 2, and 3, and that he would find more evils in us, than he there charges them with: which is only because they had declined in their Zeal, left their first love, verse 4. and yet let us with fear and trembling read and consider what he writes to that Church, verse 5. Remember therefore from whence thou art fallen, and repent, and do the first works, or else I will come unto the quickly, and remove thy Candlestick out of his place except thou repent.  
I might also Parallel the case of most of the other Churches with our Church, and the threats denounced against them, with what we have cause to expect and fear, thereby to provoke us to be speedy, and zealous to repent, while this Year of Grace lasts: left his provoked patience, both hasten the expiring of this Year, and also expire, and end with it, and the thing which we fear, come upon us, in its perfection. I mean the loss of our Religion, because we have not improved it, as we ought to have done. Let us not slatter ourselves, though we had not so visible, and near a prospect of our dangers, God can easily make his Decrees bring forth, and his Vengeance overtake us, yea overwhelm us, though we saw no Instruments prepared, to bring it about. Those Seven Churches, have many Ages since felt the direful effects of his threatened Judgements. And seeing he spared not them, Oh that we could timely, and wisely fear, lest he also spare not us. I know the Nation is startled and awakened, and there are great thoughts of Heart, great search of Heart deservedly about this matter, and if any be asleep in such a storm, it's to be suspected 'tis those, for whose sake this tempest is most likely to te upon us. And I know there are many projects to prevent the evil, we have so much deserved, and may so justly fear. But there is one means, which if it were as easy to prevail with men to practise, as 'tis obvious to be discovered, would alone save us, or put a blessing, upon what ever else might be innocently propounded, to bring us unto safety: and no good man need be afraid, or ashamed, to propound it: and he must be a very bad man, who will not be ashamed, to reproach it, or reject it. And 'tis what Christ gives to the Church of Laodicea, Rev. three 19 Be zealous and repent. 'Tis that which St. John Baptist gave, when wrath was coming apace, and the Axe was laid to the Root of the Tree. St. Matth. iii. 8. Bring forth fruits meet for repentance. 'Tis that which our present Parable suggests: If it bear fruit, Well: this will cause an Arrest of Judgement: this will procure the Repeal of the pronounced Sentence.  
In what words shall I propound this Counsel, with what Arguments may I so press it, as to render it effectual, with what Motives shall I enforce it, that it may be prevalent?  
I have many things to say, when I come to apply the Parable personally, to urge you to repent to save your souls. And surely 'tis a great word, to save our Souls, but may I not say, 'tis a greater word to save a Church, to save our Religion, in which, and by which, our Souls must be saved: and thousands, and millions of Souls may be saved, if that be saved, and may (humanely speaking) be lost for ever, if true Religion be lost; and if it be lost by our default, where shall the loss of all those souls be charged? How warmly, how Pathetically doth the great Apostle warn his dear Timothy in this affair, in a case of like concernment? And how doth he reiterate the charge to make all sure? O Timothy keep that which is committed to thy trust, 1 Tim. vi. 20. And 2 Tim. i 13, 14. Hold fast the form of sound words, which thou hast heard of me, in faith and love. And, That good thing which was committed to thee, keep by the holy Ghost. And he must transmit to others what was committed unto him. 2 Tim. two. 2. The things which thou hast heard of me among many witnesses, the same commit thou to faithful men who shall be able to teach others also. We own to Posterity, what we received from our progenitors. He leaves his name as a blot, nay as a curse to his descendants, who intercepts, and robs them of, the Care and Providence, and noble acquisitions of their common Ancestors. And he deserves in the Prophets. Phrase to be esteemed the Tail, and not the Head, whose Lusts cut off, what the Wisdom and Industry, of great Grandfather's entailed of late, and far removed Nephews, for support and Honour. And how shall we answer it to God, our Consciences, and the succeeding Ages. If we sin away that Holy Truth, that excellent Religion, which God vouchsafed to Plant in this Nation, with his own Right Hand, and those from whom we had our lives transmitted to us, verdant and flourishing, being watered by their Pious Tears, and fattened with their dearest Blood? A Religion not patched up of cunningly devised Fables, nor devised by cunning men, to gratify their Lusts, and serve their base and worldly Interests. But the Everlasting Gospel, brought by the Eternal Son, from the bosom of him, who is Truth itself, and the Fountain of it; and adapted to the promoting of his Glory, and the true Interest of Souls, the repairing, and restoring them to their highest perfection, Conformity to the Divine Image, participation of the Divine Nature, and full and endless enjoyment of God. A Religion founded upon the Prophets and Apostles, having Jesus Christ for the chief Cornerstone. A Religion that dare bear the test of the true Lydian-Stone; The Law and Testimony, because it is not conscious to itself, of any counterfeit metal stamped and imposed on unwary minds, by its Authority, to pass for good Coin, and currant money. A Religion, which takes not away the Key of knowledge, nor deprives its Children of the Scriptures, the only Records of Divine Truth, and Rule that God hath given mankind, of Faith and Manners. That cries not up Ignorance for the Mother of Devotion, seeing Solomon hath told us, that without knowledge the heart cannot be good. And a greater than Solomon, That life eternal is to know God, and Jesus Christ whom he hath sent.  
And one of his Apostles hath informed us, that The new man is renewed in knowledge, and another hath described the Beasts Kingdom, by its being full of Darkness. And our Lord in the beginning of his Ministry, laid down this early Aphorism to direct his Followers to distinguish, betwixt Truth and Falsehood, the way of Salvation, and condemnation, John iii. 19, 20, 21. This is the condemnation, that light is come into the world, and men loved darkness rather than light because their deeds were evil. For every one that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doth truth, cometh to the light, that his deeds may be made manifest that they are wrought in God. A Religion that blots out none of God's Commandments, for fear the very Children, should drink in with their Catechism, an Antidote against that gross Idolatry, which diffuses itself, through more than half the Worship, they are called to practise all their lives. A Religion which directs your Prayers to him, whose title is, A God hearing Prayer, and your Worship to him, to whom alone it appertains, and whom only we must serve: if either Moses, or Christ, are to be believed in such matters. And that teaches you to Pray to him in his name, whom Saint Paul calls the One Mediator betwixt God and Man: being both in his own person. A Religion that allows you to serve this God, with reasonable service, as becomes reasonable Creatures, Praying with your Spirits and your Understandings, not like Pies or Parrots; not with noise and sounds of a Language you understand not. A Religion that delivers Christ's Institutions, as his Apostles received them from him; not disguising a Sacrament, appointed for the living, into an expiatory Sacrifice, for the dead; nor bidding you Worship, what Christ bid you eat. Nor giving the lie to all your Senses, your Reason, and your Faith, together. (For God's word which is the object of our Faith calls it Bread most frequently after Consecration) nor robbing you of one half, the Cup, with a non obstante, that Christ Instituted, and the Primitive Church Administered in both Kind's. And so avowing their presumption with an impudence as villainous and hateful, as their theft. A Religion which hath no Mint-house to Coin new Articles of Faith, or make that needful to be believed, in order to Salvation, this year, which the year before, and ever before that, was never thought on: A Religion which dares neither add, nor detract from our Lords Will. Nor clap seven Seals to that Testament, to which he annexed but two Labels. A Religion which will neither allow you to kill your King, nor eat your God, nor purchase Heaven for your money, nor flatter you with hopes, that you may go to Paradise in the broad way; and have that done for you by others when you are dead, which should have been done by yourself while you were alive. In a word, a Religion not made up of Tricks and Artifices; of Pomp and Pageantry of a Fardel of unaccountable Rites and Ceremonies, and unintelligible mystesteries and contradictions, to comply with all men's humours, tempers, constitutions: Severities for the Sour and Melancholy, Carnivals' and Stews for the Airy, brisk and Sanguine. Whips and Austere Discipline (as sharp as the Lancets of Baal's Priests) for the sullenly Superstituous. And easy Indulgences, and Commutations into gentle Penances, for the soft and delicate. A Religion, though professed and owned by many sinful men: yet neither invented, nor headed by the man of sin. But a Religion holy and undefiled, like its Author, plain and simple like the Gospel, which contains and teaches it. Spiritual and Heavenly like the place it leads them to, who love and practise it sincerely. Such is the Religion we yet enjoy, through God's great goodness, but he threatens to bereave us of, for our sins against it. Let me therefore beseech you, and adjure you, by all that's dear to you, be zealous and repent speedily, sincerely, that you force not a jealous God, to cut down this Tree, to remove his Kingdom, and take away his Candlestick, because you would not bring forth the Fruits of the one, nor walk in the Light of the other, and deprive yourselves and your Posterity of the greatest blessing, God ever did, or can bestow on this or any other Nation on this side Heaven.  
But I shall rather choose to enlarge myself in that Application of this Parable, which is more suitable to so private an Auditory, though I cannot deny, neither can any man deny, the former, in our circumstances, to be very seasonable, and therefore very necessary.  
I shall therefore in what remains, consider the Fig tree as a Figure and Type of particular persons. Under which notion every individual man and woman, is sentenced to be cut down, and cast out of the Vineyard of the Church, by some Temporal or Spiritual Judgement: who hath been planted, and admitted into it by Baptism, and stands and grows in it, enjoying all the advantages and privileges which belong to a Member of it, under the Gospel, and yet continues Fruitless, or bears no good Fruit. Gets no saving Knowledge, no true Faith, no sound Repentance, nor sincere Amendment of Life. No real sense, or favour of the things of God, in a prevalency of Religion, in Godliness and Holiness, against and above Formality, Profaneness, or the love of this present world. No Justice, Righteousness, Truth and Honesty, against Defrauding, Cozenage, Oppression, Lying and Slandering of his Neighbours. No Temperance, Sobriety, subduing of his sensual Lusts and Appetites against Uncleanness, Drunkenness, Debauchery, and other defiling pleasures and sensualities, in a word, who are not fondly Converted and turned from placing their happiness and hopes in sin and creatures, to fix them on God and Christ, as their only blessedness and satisfying portion. Or in St. Paul's express Language, who will not learn that great Lesson, which the Grace of God, that is, the Gospel was revealed from Heaven, as the clearest light, to teach the Sons of men, that is, To deny all ungodliness and worldly Lusts: and to live Righteously, Soberly and Godly in this present world, in hope of a blessed immortality. Nor hearty, and in good earnest, endeavour to become such, as they are by their Baptismal Vow and Covenant obliged to be.  
To every such man, to every such woman, I denounce this day in the name of the great, the dreadful God of Heaven and Earth, if thou turn not, and that speedily and throughly; That God the Lord of Hosts, the supreme, the Omnipotent, the Irresistible judge of all the Earth, Hath prepared for thee, the instruments of death. He hath whet his Sword, he hath bend and made ready his Bow, his Arrows are upon the string: suddenly will he shoot at thee, and not spare, or miss his mark. The Axe is laid to thy very Root, to cut thee down for fire unquenchable. God already despiseth, reproacheth, and upbraideth thee for cumbering of his Ground, hath actually pronounced the Sentence against thee, to cut thee down: the word is gone out of his mouth; only in admirable Patience, he hath reprieved thee one year more, a little longer, to try whether thou wilt yet at last sue out a Pardon, return, repent, amend, that thou mayst live. Yet if thou do it not quickly, he will compensate the former disappointments of his expectation, whilst year after year he came looking for Fruit and found none, together with the aggravated abuse of his longsufferance, which vouchsafes another year, with a severer vengeance, with a greater Damnation.  
As for our parts who are Gods Ministers, it is no pleasure nor delight to us, to be Messengers of so heavy tidings, to come on so harsh and terrifying an Errand. We had rather be sent on Embassies of Peace, and speak what might be more welcome and pleasing to you, provided it might also be profitable for you. But we must not choose our own Message: but the Word God puts into our mouths, that must we speak. What we have received from the Lord, that must we deliver to you, according to our Commission and our Instructions written in his Word, must we proceed in the discharge and execution of our Office. We must not sow Pillows under your Armpits, nor dawb with untempered mortar, at the Price, at the Peril, of our own Souls. Nor promise Life where God hath threatened Death. Nor speak Peace, where God saith there is no Peace. And there is no peace to the wicked, saith my God, Isa. lvii. 21. This were but to betray you, and ruin ourselves. To lead you blindfold into the Ditch, and plunge ourselves in, together with you, into the Lake of fire and brimstone: and to have the guilt of the blood of your souls, added and heaped up, upon that of our own, to sink us deeper in the bottomless Gulf.  
What we may do, and what we can do, that by the Grace of God we will do. We will Pray to God to let you alone this year also. Spare thy people good Lord, spare this and that other Fruitless-Tree one year more, try them O Lord, a little longer, it may be they will consider, it may be they will bethink themselves, it may be they will yet bear Fruit. And then, it shall be no grief of Heart to thee O blessed Lord, that thou didst not cut them off suddenly in thy sore displeasure. Many have made some amends for an unfruitful youth, by bringing forth more Fruit in their Age. Great Sinners have become great Saints.  
What had thy Church lost, what had thy Glory lost, if thou hadst struck Saul dead, when thou didst strike him down, and he risen up a Paul? Lord let us humbly claim, what thou hast so graciously Proclaimed, and thou hast Proclaimed thy Name, thy own Name, to be the Lord, even the Lord gracious and merciful, long-suffering and abundant in goodness and truth, Exod. xxxiv. 6. Yea so long-suffering that thou wouldst not that any should perish, but that all should come to repentance 2 Pet. three 9 to prevent their perishing. In this Sense we will, and to this Sense do, all good and faithful Ministers interceded with God for their people.  
But we must not only interceded for you, but we must also interceded with you, in God's behalf, For we are Ambassadors for Christ, as though God did beseech you by us; we beseech you therefore in Christ's stead be ye reconciled unto God, 2 Cor. v. 20.  
And we must not only entreat you; but we must treat with you, argue, debate, and reason out the case with you. Why will you die? Why will you not return, why will you forsake your own Mercies? Why will you lay out your money for that which is not bread, and your strength for that which satisfieth not? Why will you prefer a broken Cistern, which will hold no water, before the Fountain of living water itself? Why will you choose the puddle, of the empoisoned pleasures of sin, which are but for a season. Before the Healing Crystal Streams, Those Rivers of Pleasure, and fullness of Joy, which are at God's Right-Hand for ever more? Yea we must add our hardest Labour, to our softest Prayers. And our dearer Cost to our cheaper Requests. We must dig about you and manure you. You are God's Husbandry, and Building. And we must Till and Dress you, and Build you up to the utmost of out Skill and Industry. And though this be not the Work of an hour or a day, but of our whole Life and Ministry. Yet suffer me to attempt it, so far as the time will bear.  
And first I must Dig about you, that is, loosen and remove the clung, the cold, the hard, and clutchy Loam, and hungry Earth, from about your Roots, which chill, and stunt, and starve you, that you bear no Fruit in God's Vineyard. That is, your indulged Lusts, and inordinate Love of the World, which by gnawing at your Hearts, spoil both your growth and fruitfulness.  
Your Carnal security, your ignorant and bold presumptions, your trusting in your outward privileges, and false confidences in your formal duties, and customary performances: and self-flatteries, as to the sufficiency of your attainments, and good progress you reckon you have made.  
All these, and many more, have an unhappy aptitude, to hinder your bearing Fruit, and make you barren, in some the hardness of the Rock prevents the taking Root. In others the Thorns draw away the good nourishment, or growing up about it, Shade and over drop it, keep away the Sun and Wether, and stifle and pinch it up, it hath no room to spread: The cares of the world, the love of riches, and the lusts of other things choke the seed, and the Plants, that they bring no Fruit to perfection, Mark iv. 19 In others, the overvaluing of their outward privileges, as those Jews, Jeremiah writes of Chap. seven. Who cried, The temple of the Lord, the temple of the Lord, the temple of the Lord. And those in our Saviour's time St. John viij. We are Abraham's seed, we have Abraham to our Father. Or the Opinion of their attainments. Like the Church of Laodicea, Rev. iii. Who said she was rich, and increased in goods, and had need of nothing. Or boasting in their formal duties, as that Pharisee, Luk. xviii. I fast twice a week, I pay tithes of all I possess. Or proud comparing yourselves with some notorious, flagitious sinners, I thank God I am not like such an one, nor do like such an one, nor like that Publican. Some of these, or something like these, lies at the Root of most men's Hearts, and chills, or starves, or binds, or chokes them, that they bear no Fruit, nor answer God's expectation, though they have a standing in his Church.  
So many now a days, and it may be some of yourselves, are prone to say we are good Protestants, we are no Papists, no, nor we are no fanatics: But we are true Sons of the Church, we have been Baptised, we keep our Church, we say our Prayers, we receive the Sacrament.  
As if the outward washing would save you, without the answer of a good Conscience toward God; and making your Covenant with God, without the keeping of it. Or coming to Church without learning or practising what you are here taught, or calling upon God without departing from iniquity, and lifting up your hands, though they be full of Blood, Bribes or Oppression. Or receiving the Sacrament without discerning the Lords Body, or considering what you do. Or standing in the Vineyard without bearing Fruit. When that is the very ground of God's Controversy with you, and the thing that hastens your ruin, and you might stand longer in an Hedg-row, or on a Common, than in God's enclosure.  
Now as when the Gardener digs about a Tree, it is to loosen the clung Earth, take away the bad, lay open the Roots, that he may lay better to them, as was touched before, such must be the end of our Spiritual, our Ministerial digging about your Hearts. And as I conceive this expression, is equivalent to that of breaking up the fallow ground of the Heart, to Blow up the Weeds and Thorns, and make it mellow and tender to receive the Seed: as that must be done by the Plough of the Law, so must this with the Spade of the Law. Docendo, monendo, convincendo, redarguendo, by teaching, admonishing, convincing, reproving, threatening, as a good Expositor expresseth it, which are all the proper works of the Law.  
That we may therefore apply ourselves rightly to this work. In the 29th. of Deuteronomy, verse 18. we read of a root bearing gall and wormwood, very bad, very bitter Fruit, and the next verse describes him to be one, that blesseth himself in his heart, and saith he shall have peace, though he add drunkenness to thirst, and the 12. verse before, and the 25. after seems to intimate the grounds or occasion of that his confidence, because he was entered into Covenant with God. As if that would secure him from danger, Now I beseech you observe with what Spade Moses himself digs about this Root, verse 20. The Lord will not spare him, but the anger of the Lord, and his jealousy shall smoak against that man, and all the curses that are written in this book shall lie upon him: And the Lord shall blot out his name from under heaven. And the Lord shall separate him unto evil, out of all the Tribes of Israel, according to all the curses of the Covenant that are written in the Book of this Law. Read what follows at your leisure, as also Deut. xxviii. more largely from verse xv. to the end, which contains 54. verses: and many more heavy curses, and dreadful threaten, according to what he speaks, Deut. xxxii. 23. I will heap mischiefs upon them. And so Levit. xxvi. he threatens them with most severe Judgements, and tells them he will punish them seven, and seven, and seven times more for their sins, unless they repent and amend: Till he plucked them up by the very roots, out of the good land wherein he had planted them. And in the same method do all the Prophets proceed, as were easy to give instances in Samuel, David's Psalms most frequently, Solomon, Isaiah, Jeremiah, Ezechiel, Daniel, and the rest, and the same instruments do they all use to the same end: but I leave a thing so very obvious to your own observation in reading of the Scriptures of the Old Testament.  
And the New Testament, in this, is like the Old. You cannot but take notice, how John the Baptist gins his Ministry, Matth. iii. Bring forth fruits meet for repentance, and how doth he urge them so to do? First by digging away that bad Earth from about their Roots: their flattering themselves with a false confidence in their outward privileges. Thinks not to say we have Abraham to our Father: and then by threatening them with cutting down. The Axe is laid to the root of the tree, and every tree which bringeth not forth good fruit, shall, nay, is hewn down and cast into the fire. He speaks of it as done already, to convince them of the certainty of it. And again, One is coming after him, mightier than he, and his fan is in his hand, and he will throughly purge his floor, and burn up the chaff with fire unquenchable. And nothing is more frequent in the Sermons and Parables of our Lord himself, than such useful and faithful severity, to awaken secure sinners, by such wholesome comminations of their danger: as every attentive reader may observe. To touch a few of very many, Matth. xi. 20. Then began he to upbraid the Cities in which most of his mighty works were done, because they repent not. woe to thee Chorazin, woe to thee Bethsaida, for if the mighty works which have been done in you had been done in Tyre and Sidon, they would have repent long ago in sackcloth and ashes. And I say unto you it shall be more tolerable for Tyre and Sidon in the day of Judgement than for you. And thou Capernaum, which art exalted unto heaven (by the enjoyment of such means) shall be brought down to hell: (for the abuse of them) For if the mighty works which were done in you, had been done in Sodom, it would have remained to this day. But I say unto you it shall be more tolerable for the land of Sodom, in the day of Judgement than for thee. What stinging words are these, how should they awaken us to speedy Repentance?  
This is also the scope of many of the Parables in Matth. xiii. of the Sour and the Seed, of the Drag Net, of the Tares: to instance in the last. The Tares in the Field, seem to run parallel with the barren figtree in the Vineyard, verse 40. the Tares are burnt in the fire. The son of man shall send forth his Angels and they shall gather out of his Kingdom all things that offend, and them that do iniquity and cast them into a furnace of fire, there shall be wailing and gnashing of teeth. His Kingdom, that is his Church: and you see 'tis not enough to be in his Kingdom, but to be a Loyal Subject in his Kingdom, and to yield him willing and faithful Obedience, and such is the case with him who wanted the Wedding Garment, Matth. xxii. and with the foolish Virgins, that provided no Oil, and the slothful servant that traded not with his Talon, Matth. xxv. So Mark xuj. 16. He that believeth and is Baptised shall be saved, but he that believeth not shall be damned, though he were Baptised, yea, the more because he was Baptised, and did not what he was thereby obliged to.  
But no where more fully than in the beginning of this Chapter. Unless you repent you shall all perish, and besides my Text, verse 24. Strive to enter in at the straight gate, and that quickly before the Master of the house be risen, for it will afterwards be in vain, to plead, we have Eat and Drunk in thy presence, come to thy Table, heard thee Preach. If you have been workers of iniquity he'll say, depart from me.  
And the Holy Apostles, the most skilful, and most faithful Labourers in God's Vineyard, use the same method, warning the unfruitful by the terrors of the Lord. By this Goad St. Peter pricked, and by this Sword St. Stephen cut, their several hearers to the heart: with these Weapons St. Paul managed his warfare To pull down the strong holds of sin and Satan, Rom. i. 18. He tells them The wrath of God is revealed from Heaven against all ungodliness, and unrighteousness of men. Rom. two. tells them that they treasure up wrath against the day of wrath, who are not led to repentance by God's long-suffering and goodness, and threatens, indignation and wrath, tribulation and anger, upon every soul of man that doth evil: and lets them know, their outward Circumcision will avail them nothing, unless their hearts be Circumcised. And Chap. xi. He warns them by the Example of the Jewish Branches being cut off from their Olive-Tree, and bids them take heed lest God also spare not them, and expressly tells them that if they continue not in God's goodness, answer not his goodness towards them, they also shall be cut off. 'Tis hard to forbear offering more, but I confess it rather needs an Apology for saying so much, in so manifest a case, than an Excuse for saying no more, yet they that consider for how plain a people these things were first prepared, and now written, may pass by the error, if I have exceeded.  
And now to dig the deeper about you, even to the bottom of your Roots, to the very Root of your Hearts: let me usher in what I have to offer to you, with these considerations.  
First, You stand not on an Heath or Forrest, on a Wilderness or Common, in a Wood or Hedg-row, where you might stand long, and none look after you, neither God nor Man expect fruit from you. The times, the places of Ignorance, when and where men have not the light of the Gospel, to show them their Duty, or their Danger in neglecting it, God winketh at, Acts 17.30. taketh less notice of But when and where his Gospel is vouchsafed, He calls all men to repent. Because, by that, he lets them know He hath appointed a man, by whom he will judge the World in Righteousness, and hath given full assurance of it, by raising him from the Dead. But you are planted in a rich Soil: as God's Vineyard of old, Isa. 5.1. in a very fruitful hill, cultivated, dressed, tilled with no small cost and care, it was digged, and fenced, and the Stones picked out. You live in a Church where you enjoy the Holy Scriptures to be a light to your Feet, and lamp to your Paths; and have the truth and excellency of the Gospel, fully set forth, and plainly preached, explained and applied to you, and the whole counsel of God, concerning your Eternal estate, declared, and nothing kept back, which may be necessary or profitable for you: You have the Holy Sacraments Administered to you, according to Christ's Institution, without maiming, or defiling them, with men's Superstitious inventions added. You have Prayers made in a Tongue you understand, and directed to him alone, who styles himself a God hearing Prayer, and in his Mediation, who is the true and only Mediator, in whose name we are allowed, and commanded to ask, what we need; with assurance given, that it shall be granted. And what ever else that's requisite to promote your Sanctification, Consolation and Salvation, even all the means of Grace, which he hath appointed, that was faithful in all his house. A Mercy so invaluable, that all other mercies of Life and Health, of Peace and Plenty, are greatly inferior to it, and nothing but Heaven itself exceeds, or is above it.  
Secondly, You have stood a long time in this Vineyard, lived a great while in such a Church. Not three years only, but more than three times three, yea threescore years many of you, and all of you many, though not so many all. And know that the longer you have stood, and the oftener God hath come to look for Fruit, the greater your account will be, and the nearer cutting down you are: and if you mend not if you repent not, now speedily and throughly, the more sudden, hasty, sure, sore, and dreadful will your cutting down be.  
Thirdly, The more cost and pain hath been bestowed upon you, the heavier, the stricter reckoning you must be called to, and the severer vengeance will God inflict, if you continue to receive his Grace in vain, and with obstinate security delay to bring forth Fruit.  
Fourthly, If after long ordinary means enjoyed, fresh alarms be given, and new and more vigorous calls and applications be made to you, by extraordinary dispensations of God's Providence, and other circumstances he brings you under, which are like the letting it alone another year, after Sentence given to cut it down, for the three former years barrenness: and these be lost, and prove as unsuccessful as those which went before them: than you perish inevitably without remedy, without excuse, or any pity. For  
First, God will do no more, It shall not be digged nor pruned any more, Isa. v. 6. Whatever God doth, he doth with respect to his Mercy or his Justice, they are Principia imperantia in Deo, as the Schools speak; they engage, and set all his Attributes on work, as his Wisdom and Power, etc. and all he doth, is for the glory either of his Mercy or his Justice: and when neither of them can be farther glorified: then he ceases to work, and will proceed no farther, do no more. And such is the case here, neither of them would be glorified by his doing more for such men: and therefore Mercy is not for it, and Justice is against it. His Mercy hath hath been hitherto glorified, in engaging his Wisdom to use such variety of means and methods, to bring them to repentance; and his patience in allowing so much time, to see what the effect would be; but to continue always to do so, and longer to do so, when abundantly enough hath been vouchsafed, to magnify his Mercy, both in his Wisdom and his Patience, he will then give over. And to go on still; would but be to expose his Wisdom to censure, and his Patience to contempt. He will not be always trying conclusions in vain, and to no purpose, after he hath done abundantly enough to manifest, yea magnify, his Mercy in the Eyes of all impartial witnesses; and excuse his Justice in what he shall inflict, by leaving them inexcusable, on whom he shall inflict it. As he saith to the incorrigible, Why should you be stricken any more, you will revolt more and more. Isa. i. 5. Seeing you are like the Anvil, which grows harder the more blows are laid upon it. So to the indocible, and impenitent, why should ye be taught, called on, warned, reproved any more, seeing ye refuse to learn, harken, take warning and return? Why should the Word of the Lord be precept upon precept, precept upon precept, line upon line, line upon line, to those who have made a covenant with death, and are at an agreement with hell? Who have made Lies their refuge, and have hid themselves under falsehood, unless that they might go, and fall backward, and be snared, and taken, Isa. xxviii. 13, 15.  
And why any more vain endeavours to charm them, who have made themselves like the deaf Adder which refuseth to hear the voice of the charmer, charming never so wisely, whose doom is therefore to be taken away suddenly, both living and in his wrath, Psal. lviii. 4, 5, 9 Why any more Piping to them who will not Dance, or mourning to them who will not weep, Luk. seven. 32. Who will be won, neither by promises nor threats, overcome neither by hopes nor fears, nor gained, as we say, either by fair means, or by foul. How oft would I have gathered you as an hen gathereth her chickens under her wings, and ye would not: such shall be left desolate, Luke xiii. He will not always Cluck them, nor offer them his shelter any more, those whom he hath often called and they would not answer, he will call no more. Nay he will not answer when they call to him. Abused Patience will turn into Fury and 'tis fit Justice should have its turn, and at length take place on them, who have long despised Mercy.  
Secondly, He can do no more. What could have been done more to my Vineyard, that I have not done in it? Isa. v. 4. All hath been done, that Art and Industry, and the best Husbandry can do; and all that, in that respect, it is capable of having done for it.  
The Scope of the Parable, is to show the care and faithfulness of the Planter, and the Dresser of the Vineyard; to whom it belongs to give good Tillage and Culture, and to perform what's to be done below on Earth: but not to send Rain and seasonable Wether, or the kind and needful influences of Heaven, and it must not be stretched too far, nor applied to the internal Operations of the Holy Ghost. Nor to limit the extraordinary power of God: as if by his Almighty Grace, he could absolutely have done no more, to make his Vineyard Fruitful. For in a Parallel case, we are told, He is able to raise children to Abraham, out of stones, and he that hath promised To take away the heart of stone, and give an heart of flesh; must not be denied Ability, to do it when, and for whom he pleaseth.  
But it is to be restrained to, and understood of, the external means of Grace, and Gods ordinary power exerted in, and by them, And in as much, as no part or degree of them had been wanting, but all vouchsafed, that God ordinarily doth, or can afford: it is said, he had done all he could. And possibly it may be thus expressed, tacitly to convince men, who are prone to think outward means alone sufficient. And believe they can, by the help of them alone, turn to God, and become fruitful, if they please, and when they please. And are thereby left self-condemned, because God hath done his part, (and all themselves esteem needful) and they neglect their own; and perform not what they know they ought, and think they can.  
Thirdly, His Intercessors desire him to do no more but cease, become silent, and plead no longer. And you know when an Advocate yields and throws up his Client's Cause, he is in a sad case, his business is lost. 'Tis express and plain in the Text if he will please to spare it another year, and bestow more cost and pains on it, he'll ask no more; if it bear not fruit then, cut it down and spare not. Neither Christ in Heaven, nor his Ministers on Earth, have one word more to say for a people whom neither ordinary, nor extraordinary means, will make better. 'Tis usual to ask a Prisoner why Sentence should not be given, and when neither he nor his Council, can allege any, than Judgement is given, and Execution follows. So here when they who had pleaded for them, can plead, will plead no longer, because they have no Plea left: then the Case is desperate, there is no hope. As long as Abraham interceded for Sodom, God granted what he requested. But as soon as he left, God procceeds to execute vengeance. When there is no man to make up the Hedge, or stand in the Gap before God for the Land, that he should not destroy it, than he pours out his indignation upon it, and consumes it with the fire of his wrath. Ezech. xxii. 30, 31.  
Fourthly, God himself forbids them to Pray for such men. Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me, Jer. seven. 16. Now consider what people this was. Even the Trees of his own Planting in his own Vineyard. His own People who professed the true Religion, but abused that Profession, and made it a Cloak for their villainies. As if that pretext had given them a Licence to commit their Abominations. but the better their Religion, the worse shall they speed, who Profane it, defile it, and by not bearing the genuine Fruits of it, but the contrary, cause it to be evil spoken of, and that God to be Blasphemed, who was the Author of it. The whole place, though exceeding apposite to our purpose, is too large to be transcribed. Jer. seven. 4. to the 17. Trust ye not in lying words saying the temple of the Lord, the temple of the Lord, the temple of the Lord are these; this repeating it so often, shows the height of their confidence, but this will not do, unless they throughly amend their ways and do.— then verse 8. Behold you trust in lying words, that cannot profit. This will not secure you, will ye steal, murder, commit adultery and swear falsely— and come and stand before me in this house, which is called by my name, and say, we are delivered to do all those abominations. Is this house become a den of Robbers in your Eyes? But go to Shiloh and see what I did to them for their wickedness, and He do as bad, or worse, to you for yours, Because I spoke to you rising early, and you heard not, and I called and you answered not. Therefore I'll cast you out of my sight. Then follows Therefore pray not thou for them, etc. As if he should say to us, you mightily deceive yourselves, and trust in lying words, and which will not profit you, to have you spared: If you say, we are Baptised, we are true Protestants, we keep our Church, etc. And think this will excuse you, in the neglect of bearing the Fruits your Baptism obliges you to, and your Holy Religion exacts of you, and presume to do quite contrary. And though I have long looked for better from you, and long called you to amendment, and have been entreated by my Servants to spare you, again and again, but I see 'tis all to no purpose, therefore I am resolved to spare you no longer, nay I charge all that love me, to speak no more for you that you should be spared. See also Jer. xi. 14, 17. Where we have the very Metaphor of my Text, A green Olive-tree planted, but evil pronounced against it, by him that planted it, and prayer forbidden to be made for it.  
Fifthly, If they do pray for them he will not hear: he tells them so to stop their mouths: I will not hear thee, Ezek. 14.14. though these three men, Noah, and Daniel, and Job stood before me, as I live, saith the Lord, they should deliver neither son nor daughter. Such men, mighty in power, whom one would think should obtain any thing, and God would deny them nothing, even they should not prevail for a people who had sinned against God by trespassing grievously, vers. 13. had grieved him by long resisting his Calls, by impenitency; and had set up their idols in their hearts, and the stumbling block of their iniquity before their faces.  
Sixthly, Nay, they who have interceded for you, that you might be spared; yea, and prevailed for you, that you have been spared: will turn their prayers against you, if after all his sparings of you, they see you will not turn to God, but continue obstinate, they will pray God to rid his Church of you, as the bane, as the pests of the place you live in, who by your bad example, and bad counsel, and other mischiefs you do, hinder other sinners from returning. How doth holy Jeremiah, who had stood before the Lord to speak good for that people, at length not only desist and cease praying for them; but chap. 11.20. cries against them, Let me see thy vengeance on them. And Eliah makes intercession against Israel, Rom. 11.2. for their unfruitfulness, and corrupting their Religion: and when they who used to hold God's hands, and to whom he saith, Let me alone that I may destroy them, Deut. 9.14. not only let lose his hands, but let lose their own prayer against them. What shall become of such a People?  
Seventhly, Nay, your own mouths will be stopped, and you will be speechless, and as before you had no heart to use the arguments, you might have pleaded for yourselves, so now you will have no arguments to plead, nothing to say, but will be out of countenance, wholly, and quite ashamed to hold up your heads before God. As the man, Mat. 22. whom God had used so kindly, whom he calls Friend, Quem tot bonis, & donis c●ronavit, whom he had crowned and compassed with so many opportunities and helps, to get what he had, so grossly neglected to provide; when he might have had it; and knew he ought to have had it: when he asked him, Friend, how camest thou in hither, not having on a wedding garment, he was speechless. He had nothing to say for himself, not a word to offer for arresting the severest Judgement, He that after several Admonitions, goes on to sin, is to be rejected of God and man, being condemned of himself, Tit. 3.11. And they who have means to know God, and will not know him, and when they do know him, will not glorify him, nor bring forth the Fruits, by which others might be provoked to glorify him, are without excuse. Rom. 1.20.  
Eightly. But if they add impudence to their obstinacy, and will presume to call upon him; and their extremity extort, and wring from them a prayer at last, and they howl to him on their Beds, as God speaks reproachfully of such men's prayers, Hos. 7.14. and their fears fright them into a pang of heartless devotion, and the sense of approaching ruin, scare them to cry to that God, who hath so long called earnestly on them to turn, but all in vain: it shall now be as much i● vain on their parts: for he is resolved, he will not hear them: Prov. 1.28. They shall seek me early, but they shall not find me, because they hated knowledge, and despised reproof. When you spread forth your hands, I will hid wine eyes, and when you make many prayers I will not hear. Isa. 1.15. Read on, and see the reason, Eze. 8.18. I will deal in my fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, I will not bear. And Zach. 7.11, 12, 13. They refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear: yea, they made their hearts as an Adamant Stone, lest they should hear the Law, and the words which the Lord of Hosts sent by his spirit in the former prophets: therefore came a great wrath from the Lord of Hosts: therefore it is come to pass, that as he cried and they would not hear: so they cried, and I would not hear saith the Lord of Hosts. Consider this, ye that forget God. And in the days of your youth, and health, and strength go on securely in the ways of your own hearts, and despise admonition and refuse to return, and think in yourselves, if you have but time to cry, Lord, have mercy upon me, at last, all shall be well, and you shall be as safe, as they that soon turn to God, and sought him timely with their best endeavours, and sincerest hearts.  
Ninthly. God will take away the very means from them who trust in the formal customary fruitless use of them. We find this Sentence four times recorded. From him that hath not, shall be taken away, even that which he hath: twice in the parable of the Sour, as the doom of the barren ground. Matth. 13.12. Luke 8.18. twice in the parable of the pounds and talents as the punishment of the slothful, unprofitable servant. Matt. 25.19. and Luke 19.26. The kingdom of heaven shall be taken from you, and given to a nation bringing forth the fruits thereof; Mat. 21.43. which plainly showeth the reason to be their not bringing forth such fruits. And the Church of Ephesus is threatened. Rev. 2.5. Repent and do thy first works, or I will come upon thee quickly, and remove thy Candlestick out of its place except thou repent. You may sin away a good Religion by your unfruitfulness: but the best Religion will not keep away vengeance from those who are unfruitful, but draw it on the faster.  
Tenthly, or he will take his blessing from the means, his spirit shall not accompany them, and then they will be but a dead Letter without life and quickening For the word preached will not profit them in whom 'tis not mixed with faith: and faith is the gift of the Holy Spirit: and he will not work it in those who resist him, quench him, grieve him, provoke him; nor strive longer with them, who set themselves to strive against him, and harden their hearts, as it were on purpose, to withstand, and hinder his making any impressions on them: those who have long received God's Grace in vain, and turned it into wantonness, may sit under the sound of it, but shall find no efficacious influence by it, and tho to others, as Christ speaks, Cant. 1.16. Our bed is green fruitful, and Children are begotten unto God, yet to them the Ordinances have a miscarrying womb, and dry breasts.  
Eleventhly. God will turn the means thou injoyest, to thy hurt, and to thy ruin, to become a curse, a snare, and stumbling block, and occasion of falling, to the aggravating of thy condemnation, Rom. 11.9. David saith, Let their table be made a snare, and a trap, and a stumbling block and a recompense unto them. As meat which is not digested to yield good nourishment, breeds crudities, and turns to be occasion of Diseases. So doth Spiritual Food, when not improved to growth and strength. As the Manna corrupted bred worms, so spiritual Manna breeds the most stinging worm of Conscience, when abused. The sincere milk of the word, curdled in the sour stomach of an hard heart, breeds the most dangerous, and deadly Obstructions: and becomes the savour of death. Unworthy Receivers eat and drink their own damnation: and turn the Seal of God's precious promises, into a Seal of his dreadful Threaten: yea, which is most fearful to consider, Christ Jesus himself becomes a stumbling to some men: even to those, who seek righteousness, not by faith, but, as it were, mark the phrase, as it were, by the works of the Law: not downright seeking Justifications, by the works of the Law, but turn the Gospel into a Law, to be justified by Evangelical Works, as if they were to be justified by a Law requiring Work, not by the Gospel, offering Righteousness, of God's mere Grace, in Christ to be received by saith.  
And 1 Cor. 1.23. Christ crucified is to the Jews a stumbling block, and to the Greeks foolishness. And 1 Pet. 2.8. A stone of stumbling, and rock of offence, to them who are disobedient to the word. And it had been better for them not to have known the way of righteousness, than to have refused to walk in it. Not to have had Christ offered to them, than to have rejected him, not to enjoy the means, than to have them blasted and cursed to them, through their own default and provocation.  
Twelfthly. God will avenge your sinful hardening yourselves, in your wilful neglecting and deferring to repent, and bring forth the fruits of true Christianity, by a penal, and judiciary hardening, not by infusing any malice and wickedness into your hearts. The holy God neither can, nor will do that; for he is not the Author of that, of which he is the u●tour and punisher. But by leaving you to your own corruptions, without restraint, and to those temptations which are apt to kindle, and are fit fuel for those corruptions. God will leave yond to your own choice. Isa. 66.3, 4. They have chosen their own ways, and their soul delighteth in their abominations: therefore I also will choose their delusions, and will bring their fears upon them: because when I called, none did answer, when I spoke they would not hear: but they did evil before mine eyes, and chose that in which I delighted not.  
There is scarce one passage, in all the Bible, repeated so often over in terminis, as that dreadful Sentence, first denounced from the mouth of God, by the Ministry of the Prophet Isaiah, chap. 6.10. and to which he was prepared, with so great and awful Solemnity. By a Vision of the Divine Majesty, upon the Throne of his Glory, and an Angel touching his Lips with a coal from the Altar, and with a special Commission, to send him on this Errand. Go and tell this people, hear ye indeed hat understand not: see ye indeed, but perceive not: make the heart of this people fat, and their ears heavy, and shut their eyes: lest they see with their eyes, and hear with their ears, and understand with their hearts, and convert and be healed. Which we find repeated, as the Margin of your Bible's will show, Matth. 13, 14, 15. Mark 4.12. Luke 8.10. John 12.40. in all which places our Lord himself applies it, and with such variety, as would afford us very useful remarks, but I leave them to be made by your own Observation: then Acts 28.26. S. Paul improves it very fully, and having rehearsed the words at large, draws a sad inference from them; verse 28. Be it known therefore to you, that the Salvation of God is sent unto the Gentiles, and they will hear it. Than which, nothing could have been spoken, more cutting to the Jews, who so despised and hated the Gentiles, and implies, that God's Salvation, that is, his Word, Truth, the true Religion, should now be taken from them, (for hitherto Salvation was of the Jews, John 4.22.) for their obstinate unfruitfulness; and given to the Gentiles who would receive it, and is but the interpretation, and confirmation, of our Saviour's own words before touched; The kingdom of heaven shall be taken from you, and given to a nation bringing forth the fruits thereof. And we find it again, Rom. 11.8. they were blinded, according as it is written, God hath given them a spirit of slumber; eyes that they should not see, etc. Nothing can be more terrible, and affrighting than this threat, to any man who will consider and weigh it, and the enforcing it so oft, may awaken even them that are asleep in the deepest security, if this doom be not already executed against them, and it hath actually seized upon them.  
And I might refer you to many more of the like dreadful import in both Testaments; but I'll content myself with one in each. Ezek. 24.12, 13, 14. She hath wearied herself with lies, and her great scum went not forth out of her: In thy filthiness is lewdness, because I have purged thee, and thou wast not purged; thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee: I the Lord have spoken it, it shall come to pass, and I will do it, I will not go back, I will not spare, neither will I repent; according to thy ways, and according unto thy do, shall they judge thee, saith the Lord God. Words so exaggerated, so keen, so pungent, they will pierce your hearts and move you, if they be not harder than the nether Millstone; yea may penetrate the heart that is so hard, if the head, if the mind of the man, in whom it is, will dwell a little upon the meditation, the consideration of them.  
The place in the New Testament, I would refer you to, is that pathetic word of our Saviour, recorded in the end of the Chapter, where my Text is: O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together, as an hen gathereth her brood under her wings, and ye would not. Behold your house is left unto yond desolate. I have met with as improper Allusions, and Paraphrases, though I will not avow such an one, as it would be, should I gloss upon these words thus; O sinners, sinners: who have killed your Ministers with their study, pains, and travel to bring you to repentance, and yet you would not rerepent: who have broken the hearts of them, whom I sent to you, by the stonyness of your hearts, how often, how fain, would I have gathered you to myself, have turned you from your sinful courses, and ye would not: therefore I'll now trouble myself no more with you, I'll give you up to your own hearts lusts, fill up the measure of your iniquities, that wrath may come upon you without measure, even to the utmost.  
Lastly, To add no more, God will sharpen the edge, and envenom the point of his Sword of vengeance, by joining contempt to his wrath, and scornful derision to the soreness of his fiery indignation, laughing at your destruction, and mocking when your fear comes upon you. And a great mind can bear smart better than reproach, and pain more easy than derision. Reproach will break those hearts with vexing sorrow, which all the words of God could not break with Godly Sorrow. He that sits in heaven shall laugh, the Lord shall have them in derision. Psal. two. 4. The Lord shall laugh at him, for he seethe that his day is coming, Psal. xxxvii. 13. And there is nothing more astonishingly sad than Gods laughing, when with a just insulting he cries Ah ha', I will ease me of my adversaries. I will avenge me of my enemies, Isa. i. 24.  
These are some few of those many Righteous Comminations, of those affrighting menaces, by which the Spade of the Law is steeled, to dig about your Roots, and remove the cold and hungry Earth from them, which causes your barrenness in God's Vineyard. These are the Share and Coulter of that Plough, by which we must breaks up the Fallow-ground of your Hearts: to kill the Thorns and Weeds, which choke the good Seed of the Word. Any one of them might, and should suffice to do the work, yet that they may profit you jointly, which have not done it singly. Take them in one view, it may bean whole volley may strike down that security, which would not fall before a single shot. I exhort you, I beseech you, I adjure you therefore, by all these put together, and by what ever else God's Holy Spirit may suggest to your own Consciences, of greater force and cogency. Repent, and bring forth fruits meet for Repentance, speedily, readily, faithfully, under those abundant helps, God affords you by the Gospel, and his Patience, which you have almost tired out, yet continues, a little longer to you. For, I assure you in his name.  

1. God will do no more.  
2. God can do no more.  
3. Your kindest Intercessors will ask no more for you.  
4. God charges them they should not.  
5. He hath told them, he will not grant it, though they do.  
6. They will turn their Prayers against you, if you turn not.  
7. Your own mouths will be stopped.  
8. Or be opened in vain, for God will not regard your too late requests.  
9 God will take the means away you yet enjoy.  
10. Or he will take away his Spirit and Blessing from them.  
11. Or which is still worse, blast and curse them to you.  
12. And avenge your long sinful hardness with final and judicial hardening.   
And Lastly, Will expose you to eternal ignominy, and himself deride your folly.  
But I must not only dig about you, but Manure you, not only apply the Corrosives of the Law, but the Cordials of the Gospel. Not only Thunder, could I do it, like a Boanerges, but like a Barnabas, both Shine and Rain upon you, those Consolations, which may refresh and cheer you: Not only rip up your Breasts, and cut you to the Hearts with the Sword of God's dreadful threaten: but pour in the Balm of Gilead, into those Wounds that Sword hath made, to close and heal them. Not only use the Spade and Mattock, but such Tools, call them by what names you please, by which fresh amendment, warm and tender Mould, and mellow Earth, of a cherishing prolific Nature may be applied to your Roots, to the very Roots of your Hearts and Consciences. I mean the tender Mercies of our God; his great and preticus Promises: the warm and cherishing blood of Jesus Christ.  
Supposing therefore, and 'tis my Heart's desire and Prayer to God, that it prove not a false supposition; that what hath been said already, hath removed what might hinder, and hath laid bare your Roots, and made them open to receive the influence of what's yet to follow. I now in the name of that God whose name is recorded, Exod. xxxiv. 6. As proclaimed by himself to be the Lord, the Lord God, Merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, trangression and sin; though he will by no means acquit the guilty: the wilfully impenitent, the stubbornly unfruitful. Who keepeth mercy for thousands, of them that turn to him, love him and keep his Commandments. Whose word it is: that When the wicked man turneth away from the wickedness that he hath committed: and doth that which is lawful and right, he shall save his soul alive. Because he considereth, and turneth away from all his transgressions, that he hath committed, he shall surely live, he shall not die, Eze. xviii. 27, 28. In the name of that God whose mercy endureth for ever, as David tells us twenty six times in one Psalm cxxxvi. Who not only showeth Mercy, but delighteth in mercy. See the three last verses of the Prophet Micah, who not only saith, but sweareth, and that by himself, because he can swear by no greater: and sweareth by that which is greatest in himself, and dearest to himself, if any thing be greater, or dearer than other, that is by his Life, and by his Holiness. As I live saith the Lord God, I have no pleasure in the death of the wicked But that the wicked turn from his way and live, turn ye, turn ye from your evil ways, for why will ye die O house of Israel, Eze. xxxiii. 11. My covenant will I not break, nor alter the thing that is gone out of my lips, Once have I sworn by my holiness that I will not lie unto David, Psal. lxxxix. 35. to his people that accept his Covenant, therefore the Covenant of Grace is called the Sure mercy's of David. I will make an everlasting covenant with you, even the sure mercies of David, Isa. lv. iii. that is, with those that incline their Ears and come to him, that hear that their souls may live.  
This God I say desireth not the death of the greatest sinner amongst you, nor the cutting down of the barrenest tree in all his Vineyard. But calls you with the most pressing importunity, and invites you with the most indubitable assurance, to turn to him, and that if you do so, you shall not die.  
To you who have been so long Fruitless, in so rich a Soil, Planted on so very fruitful hills, upon Mount Zion, his Holy Hill his Church, his Gospel Church. Who have disappointed God's expectation so often, so many years, as he hath come to look for Fruit, and have sent him away disappointed, grieved, provoked, because he found none. To you, and such as you I say. Behold! Behold and wonder, wonder to amazement, to astonishment, at his superabounding goodness, and unwearied patience, that  
First, He hath spared you to another year, notwithstanding not only your own forfeitures, and provocations by your past unfruitfulness, and the condemning Sentence which they extorted from him against you. But also the subtle Conspiracies, the bold design, the cruel and restless machinations of the Enemies of his Gospel, and your lives. Who in their proud hopes, and wicked purposes, had swallowed up all, and rooted up the whole Vineyard, and laid it desolate with all that grows therein, and you amongst the rest long since.  
Secondly, He yet continues to bestow more cost and pains upon you, he is yet waiting to be gracious to you, he keeps up his Fence about his Vineyard, his double Fence. The Wall and Hedge, a Christian Magistracy, a Gospel Ministry, he yet causes you to enjoy the labours of the Dressers of his Vineyard. He yet employs laborers to Dress, to Prune, to Husband, to Cultivate those Plants, he might in justice have stubbed up long since. O admirable patience! O adorable Compassions, from which alone it is that we are not consumed! Let me apply to the Lords patience, what in another respect the Apostle speaks concerning man's, let patience have its perfect work. Let it lead us to Repentance, and while we continue Planted by the River side, by that stream which makes glad the City of God. Let us bring forth our Fruit in due season.  
Thirdly, He declares himself willing to forget and forgive our past unfruitfulness, if it bear fruit, well, yet, yet after so long bearing none, if yet at last it thrive, under this last trial, and answer this new husbandry bestowed upon it, it shall stand. He shall surely live, he shall not die. God will blot out all your iniquities out of his remembrance. Wash you, make you clean, put away the evil of your do from before mine eyes, cease to do evil, learn to do well, come now let us reason together saith the Lord: though your sins be as scarlet they shall be as white as snow: though they be red like crimson, they shall be as wool, Isa. i. 16, 17, 18.  
Fourthly, To assure our Faith, how all this may be done, and that it shall be done assuredly, he hath provided a security for his own glory. That we may attain all this, and yet he lose nothing, by conferring it upon us. Our Hearts would sink, and fail within us, and our Hands, our Faith could not be strong, if God were to lose, by what we hope to gain. if the receiving us to glory, must be by the eclipsing of his own glory. For he will never diminish that, for the advancement of which, all things were made by him, and for the sake of which, he doth all that he doth, or ever will do, that therefore his Mercy may be thus magnified safely, he hath provided how his Justice may be satisfied fully, and all his other Attributes retain their lustre and their brightness. He hath therefore raised up for us a mighty salvation in the house of his servant David, as he spoke by the mouth of all his Holy Prophets since the world began. And to give us the clear knowledge of salvation by the remission of our sins: through the tender mercies of our God the day spring from on high hath visited us. He hath devised means, to bring home his banished, that they should not for ever be expelled from himself: that we may be delivered from going down to the pit. He hath found a ransom. He hath laid help upon one that is mighty, able to save to the utmost, all those that come to God by him. He spared not his own Son, but gave him to be a ransom for us, made him to be sin (that is a sin offering) for us, that we might become the righteousness of God in him, yea made him a curse for us, bear that curse of the Law, which we had deserved, that we might be delivered from it. God hath set forth his Son Jesus Christ, to be a propitiation through faith in his blood. And he is gone into Heaven to appear in the presence of God for us, so that if any man sin, we have an Advocate with the Father Jesus Christ the righteous, who is a propitiation for our sin; and therefore If we confess our sins, he is faithful and just to forgive us our sins, and the blood of Jesus Christ his Son cleanseth us from all sin. And he hath revealed him to us, and published these glad tidings to us in his Gospel, which takes its name, its denomination hence, because in it, and by it, is made known to us those glad tidings of great joy, that the Son of God is become the Son of man, is now Emanuel, God with us, to be a Saviour to us.  
Fifthly, He makes us the most free, kind, pathetic invitations, to come to him, to look unto him and be saved. He bids us to a Feast of fat things, which he hath slain and prepared, and of choice Wine, Wine upon the lees well refined. You shall scarce any where amongst men, though the dearest to one another, and most delighted in each others conversation, meet with so passionate, so restless an importunity, as is expressed to bring in Guests to the Wedding Feast, Matth. xxii. and Luk. xiv. First a previous invitation before hand, than a liberal and sumptuous preparation, which might allure any man to partake of it. Then a sending forth servants to call them who were before bidden, than a sending forth other servants to inform them, what an extraordinary entertainment was provided, and again to let them know, the meat was on the Table, and their Lord stayed for them, and would not sit down till they were come: and then other servants are posted away, some into the Streets and Lanes of the City, to search the very Lanes and by Allies where none but persons of the meanest rank dwell or converse; others into the Country, into the Highways, where may be met Passengers of all degrees and qualities: and to the Hedges where the Beggars lie basking, or the Robbers lie skulking, to hid themselves, or look and wait to catch their prey; and not only tell them they may come, if they please; and shall be very welcome: but invite them hearty, press them earnestly, to come along which them immediately, and if they be indifferent, whether they come or no, urge them and persuade them till you have made them willing, and if they continue still unwilling, even constrain and compel them to come in, and if when all this is done, some of them make such excuses, that nothing will prevail with them, find out others, in their room, and give not over, till the House be full, and the Table, be furnished as plentifully with Guests, as 'tis nobly stored, and even loaden with provisions.  
Ho every one that thirsteth come ye to the waters, and he that hath no money come ye, buy and eat, come and buy wine and milk, without money, and without price, Isa. lv. 1. Come unto me all ye that are weary and h●●vy laden, and I will refresh you, and you shall find rest, Matth. xi. 28. And the whole Bible is, as it were concluded and shut up, with that large and free and earnest invitation, which is so proclaimed, that the whole world is made to ring of it. He that hears first, as being nearest to the first sound, having charge to tell it unto others, and call to them that are remote, and out of hearing of the first publishers of it. The Spirit and the bride, God from Heaven, the Church on Earth say come. And let him that heareth say come. And let him that is a thirst come. And whosoever will, let him take the water of life freely, Rev. xxii. 17. And lest any should enlarge what God hath straightened or streiten, what God hath enlarged, and take off from the encouragement, which this invitation gives so universally, to all sinners to repent, and turn, and come in to God; the words next following, may seem to have a peculiar aspect on what is immediately before declared in this 17. verse, now set down (though I would not confine them to that only) verse 18. For I testify to every one that heareth the words of the prophecy of this book, if any man shall add unto these things, God shall add unto him the plagues, that are written in this book, that is, if any man shall add to the conditions of this invitation, which assures acceptance to them who thirst, and so thirsting come to God, by Faith and Repentance (if I may inoffensively subjoin such a gloss) as if it were so free, as even to exempt sinners from these terms, as necessary for their peace and safety, God will plague that man: then vers. 19 And if any man shall take away from the words of the Book of this Prophecy: God shall take away his part out of the Book of life, and out of the Holy City: and from the things which are written in this Book, that is, if any man shall deny any one to be capable of the benefit offered in this, so large and free, and universal, an invitation: who doth thirst after these waters of life, and so thirsting, shall come to them, repenting and believing, and willing and desirous to drink of them. He himself shall have no part in in them.  
Sixthly. He that is the Amen, the true and faithful one, the God that cannot lie, gives you many great and precious promises, which are founded upon his word, that is more firm than the mountains: than the foundations of the Earth: than the Ordinances of Heaven: than the course of day and night in their Seasons: That he will abundantly pardon, that he will heal your back-slidings, and love you freely; that he will blot out your iniquities, as a thick cloud; that he will cast all your Transgressions into the depth of the Sea, even that Ocean of Mercy which hath neither shore nor bottom: that whosoever comes to him, he will in no wise cast him out. And hundreds more of the like endearing and sweetest signification.  
Seventhly. As if it were not enough on his part, to give us leave to be happy, he hath made it our duty to be so, and obliged us by the strictest commands, to that, which will infallibly render us so. He commands all men every where to repent. Act. 17.30. This is his commandment, that we believe on the Name of his Son Jesus Christ, 1 John 3.23. and that believing we might have life by his Name. John 20, 31. And who dare question his sincerity? as if he did not hearty desire, what he so earnestly enjoins?  
Eighthly. He steps down from the Throne of the Imperative Mood, to the humble Footstool of the Optative. 'Tis a sign of weakness to fall to wishing, and an argument of impotence, to cry O si, O si! to sigh out our Options. And yet the Omnipotent God disdains not to appear to us thus, to show and express the pathoes of his blessed mind, the vehemency with which he desires our good and welfare: Oh that there were such an heart in them, Deut. 5.29. Oh that they were wise, Deut, 32.29. Oh that my people had harkened unto we, Psal. 81.13. Oh that thou hadst harkened to my commandments. Isa. 48.18. Whose heart would it not break, with shame and sorrow, to hear an holy God breathing out the longing desires of his heart, in this wise, that we may he assured of his hearty readiness in accepting us, when we perform, what he wishes with such assumed passions, that we would perform?  
Ninthly. He stoops yet lower, and does what is infinitely indecent, (I will not say for him to do) but I must say, for us to occasion him to do, and more to suffer him to continue to do; but most of all, to suffer him to do in vain, that is to entreat us, pray us, woo us, beseech us to accept his mercy, to pity ourselves, to be reconciled to him, and to accept his pardon, which he offers ready sealed, and to touch that Golden Sceptre, which he reaches out from Heaven to us. Abraham sent but once to take a wife for his Son Isaac, from amongst his Kindred, and a short wooing, by a servant served the turn, when they saw the Bracelets, and the Jewels, and the Earrings, and heard the rest reported, how soon do they yield and send away Rebeckah? Gen. 24. Yet God sends one Ambassador, one Paranymph, and Spokesman after another, to woe, to court us to be Brides to the true Isaac, the Heir of all things; who is become our Kinsman, and hath all the right imaginable to claim us to himself, and offers more Dower than we can ask, to jointure us in the whole Land of Promise, to settle upon us the inheritance which is incorruptible, and undefiled, which fades not away, reserved in Heaven: to give us an eternal Kingdom: yea, the eternal King himself to be our everlasting Portion: and is it possible to doubt his willingness to conclude the Match after all this?  
Tenthly. But to make all sure, beyond all possibility of any rational ground, to remain, to stick and scruple at his heartiest reality, in designing our happiness he adds to all the rest, his Oath, which puts an end to Controversies. God being willing more abundantly to show unto the Heirs of Promise, the immutability of his Counsel, confirmed it by an Oath, that by two immutable things, in which it was impossible for God to lie, we might have strong consolation. Heb. 6.17, 18. Two things, that is his Promise, and his Oath upon his promise: or, two things, the two by which he swears, his life, his holiness, as if he had said, as true as I am a living God, as true as I am an holy God, I will pardon you, I will yet spare you, if yet at last you bring forth good fruit; let me never be esteemed a living God, never accounted an holy God more, if I do not; or two things, (I use this only allusively, I urge it not as the proper meaning of the place) God swears by the two Sacraments; for a Sacrament is an Oath. As truly as this water, which I now touch, and lay my hand upon, will wash what is foul, and make it clean, soak what is hard, and make it soft, quench what is kindled, and put out its burning, refresh what is scorched, and make it fruitful, and slack his thirst who drinks it, and cheer and revive his spirits; so shall the Blood and Spirit of my Son, which I will pour out upon all who thirst for it, and are willing to receive it, do for them proportionably in their Souls; cleanse, soften, quench, satisfy, and make them fruitful; and as truly as this Bread will nourish them who eat it, and become the staff of their lives, and as truly as this Wine will cheer the hearts of them that drink it, so truly, so certainly, shall the Body and Blood of my Son, which I here freely and hearty offer to you, nourish and cherish you unto eternal life, if you will indeed by faith receive it, and feed upon it.  
Eleventhly. He will make your Estate, as happy as if you had come sooner, provided you come now in earnest, without more delay: They received every one a penny, and there are last who shall be first.  
Twelfthly. He'll not twit you, or upbraid you with your coming late. He giveth liberally, and uphraideth not. Nay, he will himself be thy Apologist, and against them who reproach thee for labouring but one hour, he will plead thy Cause, Friend, I do thee no wrong, is thy eye evil, because I am good? Is it not lawful for me to do what I will with mine own: I will give to this last, as unto thee. Matth. 20.14.  
This is a little of the much, that might be said upon this Argument, a little of that mellow prolific earth, to be laid to your Roots, God Almighty set it home by the hand of his own Spirit, and in his name I do assure you, if either this digging, or this dunging, these threaten, or those promises, either singly, or both jointly, prevail to make you yet fruitful: God will assuredly spare you, and repeal his sentence given out against you. But than you must do it quickly. Agree with thy Adversary quickly, whilst thou art in the way with him: Look upon this as the last year of God's patience to this Church, and to thyself, if thou mend not; nay, as the last day, To day if ye will hear his voice; nay, this present now, now, now is the day of Salvation, now is the accepted time.  
Behold, 'twas a wonder he came so oft, again and again, and 'tis a wonder, a miracle of mercy, he hath added another years' patience in our circumstances, therefore now, lay hold upon God, that he depart not, now catch hold of his hand, which is lift up to fetch the fatal stroke, and catch, and hold it fast, before the blow fall; by faith, by prayer, and by repentance. Happy we, 'tis not too late already, the next may never be, or may be too late: When the master of the House is once risen, when the door is locked, when the Market is over, and the Shops are shut up; 'tis then too late, and in vain to endeavour that which might have been dispatched with ease in convenient season. Who knows but some of you would next year, nay, next week, nay, it may be too morrow give ten thousand worlds, if you had them, to redeem the opportunities you now enjoy, to have the offers made you again, I am now making you in the Name of a most Gracious God, and be in a capacity to receive them. Oh therefore for God, for Christ's sake, for the Church's sake, for Posterity sake, and for your own souls sake, improve this year, this month, this very day, and moment: to resolve to be presently fruitful, and to fulfil those Resolutions.  
But know, that as your acceptance of this last invitation, shall blot out the remembrance of all your former Refusals. So your adding another refusal to your too many former ones, will aggravate them, and multiply your guilt, and God's wrath, as a third and fourth figure, added to two before them, multiplies Unites and Ten into Hundreds and Thousands. And your despising the Riches of his Goodness, Long-suffering and Forbearance, and refusing to be led to repentance by them will prove a treasuring up unto yourselves whole stores of wrath, against the day of wrath, from which God grant your speedy and sincere Repentance, and bringing forth fruits meet for it, in amendment of life, (which alone can do it) may effectually deliver you. Amen.  
FINIS.   

Books lately Printed for, and sold by, Nathanael Ranew at the King's Arms in St. Paul's Churchyard.  

In Folio.  
THE Principles of Christian Religion; with a large Body of Divinity, Methodically and Familiarly handled by way of Question and Answer, for the use of Families: together with Immanuel, or the Mystery of the Incarnation of the Son of God. By the most Reverend James Usher, late Archbishop of Armagh: to which is now added in this seventh Edition twenty Sermons Preached at Oxford before His Majesty, and elsewhere, perused and published by his Lordship, with the Life of the Author, containing many remarkable passages, and an Alphabetical Table never before extant.   

In Quarto.  
Reflections on Dr. Stillingfleet's Book, of the Unreasonableness of Separation. By a Conformist Minister in the Country; in order to Peace.  
Some Additional Remarks on the Late Book of the Reverend Dean of S. Paul's, entitled, The Unreasonableness of Separation. By a Conformable Clergyman.  
Argumentum ad Hominem; or an Argument against Protestants, who hold that Papists, qua tales; or, living, and dying Papists may be saved. By Thomas Whorwood.  
Divine Providence, the Support of good men under all Events. A Sermon Preached before the Lord Mayor, etc. at Guild-Hall Chappel. By William Shelton, Rector of S. James Colchester.  
Durus Sermo, or Aenigma moriendi: The Mystery of Dying Daily: in a Sermon Preached in Plymouth, at the Funeral of Mistress Joan Warren. By William Pike, M. A. and Rector of Stokeclimsland in the County of Cornwall.  
A Plea for Moderation; or a Stricture upon the ecclesiastics of our Times.  
The Evidence of things not seen, or divers Scriptural, and Philosophical Discourses; concerning the state of good and holy men after death. By that eminently Learned Divine, Moses Amyraldus; Translated out of the French Tongue, by a Minister of the Church of England.   

Octavo.  
Natural Theology, or the Knowledge of God from the Works of Creation; accommodated, and improved to the Service of Christianity. By Matthew Barker.