THE GREATEST SINNERS EXHORTED and ENCOURAGED To Come to CHRIST, and that NOW Without DELAYING.  
Also, The Exceeding Danger of men's Deferring their REPENTANCE.  
Together with a Discourse about The DAY of JUDGEMENT. And on Several other Subjects.  
By INCREASE madder Teacher of a Church at Boston in N. England.  Eccles. 12. 13. 
Let us hear the Conclusion of the whole matter, fear God and keep His commandments, for this is the Whole duty of Man.  Act. 20. 21. 
Testifying both to the Jews and also to the Greeks, Repentance toward God, and Faith toward our Lord Jesus Christ.  
BOSTON in N. E. Printed by R. P. for Joseph Brunning at his Shop near the Exchange. 1686.   

To the Reader.  
IT is, as the practise, so the Duty of every Scribe which is instructed to the Kingdom of God, to bring forth things both New and Old. The Law must be preached, inasmuch as thereby is the Knowledge of Sin, without which men will never be duly sensible of their need of Christ. But it is the Gospel( and not the Law) which is the word of Faith. Sinners will never come to Christ except they be persuaded of His Ability and Willingness to save. This the Gospel doth make known, as also that the gracious God is ready for His Son's sake, to pardon all those that truly repent, tho their sins are as Scarlet, though they be read like Crimson. The Holy Spirit doth sometimes bless encouraging sometimes awakening Considerations for saving good to the souls of the Elect o● God. Nothing hath a greater tendency to awaken unto Repentance than serious Thoughts about the great DAY of judgement, and the Infinite Danger which is in mens Delaying their Conversion. A late Writer saith that he had inquired of some whose Ministry had been eminently blessed as to Converting work, and They assured him, that they found greater success in preaching about the Danger of Deferring Repentance, than in their Discourses on any other Subjects▪ What can be more desirable than that such as are indeed brought home to Christ, should be abundantly fruitful in good works, and grow into greater Intimacies of Communion with God? Such Cons●d●rations as these have induced me first to preach, and now to consent to the Publication of the Sermons emitted herewith.  
There are Thousands in the world better than I am, Whose Opportunities for Service are taken from them: If a great door and effectual is as yet opened to me, all that know my Circumstances will say I ought to thank God, and not the world. I must and do( not altogether without shane and Sorrow for my want of wisdom to improve them) aclowledge that the Lord Jesus hath entrusted me for many years with rich Opportunities more ways than one; but how soon they may be all gone I know not. That Satan and his Instruments have been designing to deprive me of them, is manifest from that foolish and Treasonable Letter pretended to be written at Boston in N. E. 3d. of 10th. M. 1683. whereunto my name is most injuriously affixed: which Letter was Published in Barbadoes, and part of it Printed b● Le Strange in his Observators Novemb. 26, 27. and Decemb. 1. 1684. as if it bad been really mine, whenas I never wrote so much as one Line of it, nor had any more hand in the Composure of it than the Observator himself had. I find in the History of Shamplots, pag. 16 that some of far greater worth than I am have suffered the like abuses. Dr. own, Mr. Baxter, Dr. Conant and others had Treasonable Letters imposed on them by wicked men. Who am I, that I should not bear such wrongs with Patience? Hitherto I have not published any thing for my Vindication, and it was in my thoughts never to have done it, but to have left all to the Discoveries of the great DAY, in the mean time being mindful of the old Saying, Magnum Contumeliae remedium NegNegligentia. But having been informed the some have made an ill use of my Silence I thought it my Duty to take this occasion to notify to the world what I have now declared.  
I cannot but see myself concerned to Redeem the Time, and in all ways wherein I am capable, to be doing for Christ, whilst it is Day.  
INCREASE madder. Boston, in N. E. Feb. 24. 1685 / 6.   
John 6. 37. — And him that cometh to me, I will in no wise cast out. 
IN this Chapter we have the sacred Story of Christ's feeding five Thousand men with five Loaves and two Fishes, together with the Consequents of that Miracle. One Effect of it was, that many followed Christ, hoping that He would have fed them again in a way extraordinary. The Lord Christ did reprehend them for their vanity, in desiring to live an idle life, and then hoping that they should be fed by Miracle. He also took occasion to exhort them to labour after meat for their souls: He does therefore set forth the excellency of spiritual bread, showing how much it does transcend the Manna which the Children of Israel lived upon in the wilderness; thereupon the Jews desired that they might always feed upon that bread ver. 34. Then said they to Him, Lord evermore give us this bread. It is evident that they had carnal imaginations in their minds still, dreaming of bread for their bodies, which might cause them to live a long time in this world. Therefore in answer to that request of theirs, the Lord Jesus Christ does both inform and reprove them.  
1. He informs them, What that Bread of life which He spake of, is, and what it is to eat thereof, viz. that He Himself is that Bread, and that to believe on Him, is to eat thereof, ver. 35.  
2. He reproveth them for their Unbelief, ver. 36. But I say unto you, that you also have seen me and believe not. They had seen Christ with bodily eyes, and they had seen his Miracles too, and yet they had not seen Him with an eye of Faith; they did not close with Him as the true Messiah, as the Son of God, and the Saviour of the World.  
In this verse there are two things asserted,  
1. The Reason why some that have the outward means of Faith, yet never believe. It is because they are not by the Father given to Christ. All such shall first or last believe on Him. But if men be not given to Christ, let them hear never such sermons preached, nay, tho never such Miracles should be wrought before their eyes, they will not believe.  
2. Another thing asserted in this verse, is, the great benefit which does follow upon coming to Christ, as in the words before us to insist on; the meaning of which may be spoken unto under the Doctrine from them, which is,  
Doct. That if any man, whoever he be, shall indeed come unto Jesus Christ, He will in no wise cast him out.  
For the clearing of this Doctrine, three things may be inquired into,  

1. Who are Comers unto Christ.  
2. What is implied in this expression, that Christ will in no wise cast him out that comes unto Him.  
3. How it does appear that Christ will in no wise do so.   

Quest. 1. Who are Comers to Christ? or what is meant by coming to Him?  
Answ. The Comer to Christ is the same with the believer. In the thirty fifth verse of the Chapter, Christ saith He that cometh to me shall never hunger, and he that believeth on me shall never thirst. So in ver. 44, 45, 65, Believing on Christ, is called a coming to Him. There are various Metaphors whereby Faith is set forth in the Scripture: There is the Eye of Faith, hence believing is called a Looking on Christ Zech. 12. 10. There is the Ear of Faith, so believing is called Hearing; Hear and your souls shall live. there is the Mouth of Faith, thus believing is expressed by that of eating Christ, Joh. 6. 57. He that eateth me shall live by me. There is the Hand of Faith, thence believing is said to be a Receiving of Christ, Joh. 1. 12. And there is the Foot of Faith, thence believing on Christ is said to be a Going to him and Coming to him: As Unbeliefe is expressed by that of not coming to Him Joh. 5. 40. Ye will not come to me that you might have life. i. e. you will not believe. And unbelief is said to be a Departing from the Lord, Heb. 3. 12. so Faith is Coming to Him; Not a mere bodily Coming to Christ, for so these Capernaits and many others came to him, who had no true faith; but a coming to him with the Soul. The Gospel calls upon men to forsake all for Christ, he whose heart and soul does obey that Call is a true Believer. Particularly,  
1. The Believer Cometh to Christ as the most excellent Person his soul can desire. 1. Pet 2. 7. To you that believe He is precious. The Jews followed Christ for his Loaves, and not for his Person, Joh. 6. 26. Notwithstanding the Miracles done by Christ, which were enough to convince any one that he is the Son of God; yet they did not believe Him to be so, and therefore were not right Followers of him, or Comers to Him. When God brings a man home to Christ, He lets him see that surpassing Excellency in his Person, as to cause the soul to fall in love with Him, and to choose Christ rather than any other p 〈…〉 Cant. 5. 9, 10, 16. What is thy beloved ●●re than anothers beloved? my beloved is the chiefest among ten thousand, yea he is altogether lovely. This is the Language of the real comer to Christ. The believing soul seeth Christ to be a lovely Christ indeed, and therefore cometh to Him as being enamoured with Him. Joh. 6. 40. He that seeth the Son and believeth on him. Men must see a beauty and excellency in the Son of God, or they will not believe on Him.  
2. The believer cometh to Christ for Salvation. He seeth that Christ is in himself lovely; and from that consideration goeth to Him. Moreover, he seeth all that life and Salvation in Christ which his soul stands in need of, and therefore cometh to Him. It's true( as was intimated) that in closing with Christ, respect is to be had to His Person, and not to His bebenefits only. Nevertheless a man in Coming to Christ may and should have respect to his own Salvation. It is a very needless scruple which some have concerning their Coming to Christ, as if it were not right, because Desire of Salvation-puts them upon it; so it may be, and so it should be. Christ Himself calls upon men from that very Consideration to come unto Him. Joh. 7. 37. If any man thirst let him come unto me and drink. A man may and should come to Christ that so he may drink, that he may from and by Christ receive the waters of life for his soul. The Believer cometh to Christ as to a Priest, who has by the Sacrifice of himself purchased life for every comer to him. He looketh for Reconciliation with God only by the Sacrifice which Christ has offered for that end: He casts his soul and all the eternal Concerns thereof, upon the Merit and Mediation of Jesus Christ. He looketh for all Acceptance with God, for the Pardon of all sins, for eternal life in another world, for the alone sake of Christ and His Righteousness; thus does he come to Him.  
3. The believer cometh to Christ to be Instructed by Him. Unto this the words of my Text have a peculiar respect. He that cometh to me( saith Christ) h. e. he that cometh to me to be my Scholar, my Disciple, as long as he is really willing to learn of me, I will not turn him out of doors. When the woman of Samaria acquainted the Citizens that she had met with one who  told her all things that ever she did, they went out of the City and came to Him. Thus 'tis with the believer; he has heard report of Christ's being the great Prophet of God, and therefore he cometh to Him for instruction: he believes that Christ knows the mind of God fully, and he is willing that Christ should reveal unto him whatever God would have him to believe or to practise in order to Salvation. His soul thirsteth after the wholesome waters of Truth, and he comes to Christ that he may receive thereof. Isa. 55. 1. This then is implyed in Coming to Christ, even a Closing with Him in respect of His prophetical Office, a being subject to the Teachings of His Word and Spirit.  
4. A believer cometh to Christ to be ruled by him. Many are ready to declare their willingness to have Christ to be their Saviour, who have no mind to have Him to be their Ruler; They do not desire to be under the strict and holy Government of Christ, whereas true Faith implies a closing with Christ in respect of his Kingly Office. Hence tis expressed by that of receiving Christ Jesus the Lord. Col. 2. 6. He that cometh to Christ with an unfeigned desire to be His Servant, and a Resolution to comply with all His holy commands, is such a Comer to Him as He will in no wise cast out. Luk. 6. 46. Whosoever cometh to me, and heareth my sayings and doth them. Hence believers are styled the Servants of Christ. 1. Cor. 2. 22. Gal, 1. 10. There is a Covenant between Christ and them, as there is a Covenant between Master and Servant. believers are under a Promise, yea, an Oath of Fidelity to Christ, to be His, and His only, and His forever.  
We proceed therefore to the second Inquiry, VIZ.   

Quest. 2. What is implyed in this Expression, that Christ will in no wise cast him out that comes to Him?  
Answ. There is more implyed than is plainly expressed in these words. Tho the expression is negative, yet positive Good is contained therein. In general when it is said I will in no wise cast him out, the meaning is, I will give him all the kind entertainment which his soul can desire. He shall have all the Good which a Disciple of Christ can expect.  
More particularly,  
1 He that comes to Christ, the Lord Jesus will reconcile him to God. He undertaketh for any man, for every man that shall come to Him, to make his peace with God. Suppose a sinner to have been guilty of never so many Crimes and Provocations, if he cometh to Christ, He will bring him into God's Favour: For He has by his death made Atonement for sins, and obtained Reconciliation for Sinners; and whoever cometh to Him, has an Interest in all the Mercy purchased by His Death. And Christ by his Intercession does commend the Comer to Him, unto the Favour of God. He saith before God the Father, This sinner is one of them that I dyed for, and therefore do Thou for my sake forgive all his Sins, and be reconciled to his soul.  
2. If men come to Christ, He will accept them under His Instruction. He will not refuse to admit them into His School, He will in no wise shut the doors of His House against them in that respect. Therefore He saith, Come to me and learn. Mat. 11. 28, 29. They that come to Him, He will learn them. Christ speaketh by David, saying, come to me, you Children, and I will teach you the fear of the Lord. Psal. 34. 11. It is a blessed thing to be received into Christ's School, to become the Disciple of such a Master, the Scholar of such a Teacher; yet this blessedness belongs to every one that cometh to Christ. Hence WisWisdome speaketh as Prov. 8. 32. harken to me O ye Children, for blessed are they that keep my ways, hear Instruction and be wise, and refuse it not, blessed is the man that heareth me, watching daily at my gates, waiting at the posts, of my doors. They that come to Christ with A sincere desire to be instructed by Him, He will teach them all things which are needful for them to know in order to Life and Salvation. 1. Joh. 2. 20.  
3. If men come to Christ, He will take them under His Protection. They that have a true desire to be His subjects, and to have their souls secured under the wings of His Power, it shall be so. He will gather them under His wings, Mat. 23, 37. He will defend them against the Birds of prey which seek to devour their souls. When once a man is in the arms of Christ, his soul is safe for ever; let Sin, Satan, Earth, Hell, do the worst they can. Hence believers are said to be preserved in Christ Jesus. judas. 1. As the Children of Israel having the blood of the Paschal Lamb sprinkled over their doors, were preserved, when the destroying Angel killed the Egyptians; so they that are in Christ, are in Him preserved from eternal destruction. Christ is a Protector to them that resort unto Him. When abiathar came to David, he said to him, Abide thou with me, fear not, with me thou shalt be in safeguard. 1. Sam. 22. 23. They that fled to David were safe from the fury of Saul; so they that come to Christ, are safe from the rage of Satan, who does persecute their souls.  
4. They that come to Christ, He will never cast them out of his favour, but bring them safe to Heaven at last. Hence Christ does not only say, I will not cast him out that comes to me, but I will in no wise do it. In the Greek there are 2 Negatives, Cast him out that comes to me?( saith Christ) no, I will never do it. Therefore He saith of his sheep which hear his voice, and follow him, I will give unto them eternal life, and they shall never perish, Joh. 10. 28. Nothing can ever alienate his mind and heart from them tho he seeth a great deal of weakness & frowardness in them, yet as long as they have a heart to cleave to him he will never reject them. Joh. 13. 1, Jesus. having loved his own in the world, He loved them to the end. He has made an everlasting Covenant with the Comer to him. Isai. 55. 3. And therefore he will in no wise shut the door of Heaven against any such If a man come to him, he will never cast him out of Paradise. To him that overcometh all Temptations and objectObjections against coming to Christ, to him will be give to eat of the three of Life, which is in the midst of the Paradise of God.   

Quest. 3. But how does it appear that Christ will in no wise cast him out that cometh to him?  
Answ. 1. If Christ should cast any out that come to him, he should act contrary to the will of his Father, which he never did, and we may besure he never will do. If a man cometh to Christ, it is the Father that draweth him. Joh. 6. 44. No man can come to me except the Father which hath sent me draw him. Now if when a soul cometh to Christ, he should be rejected by him, the Father would draw one way and Christ draw another way, which can not be. Christ speaking to God the Father, saith, Thou and I, we are one. Joh. 17. 22. The Father, and Christ as mediator are one in respect of Will and Design; they both will and design the same thing. Therefore Christ himself does by this Argument prove that he will not cast him out that cometh to him Wherefore in the next words he saith, For I came down from Heaven not to do mine own Will, but the Will of him that sent me. and this is the Fathers Will which hath sent me, that of all which he hath given me, I should lose nothing. If Christ came into the world to do the Will of God, and this be the Will of God, that he should not lose so much as one of them that are given to him; we may conclude, that no Comer to him, shall be rejected by him.  
2. The Grace of the Lord Jesus, the goodness of his nature is such, as that he will in no wise cast out them that come to him. He is of a most gracious Disposition, and therefore ready to accept of returning sinners Joel 2. 13. Turn ye unto the Lord your God, for He is gracious and merciful. Hence if the greatest sinners in the world should come unto the Lord Jesus with an heart really desirous to be his Disciples, he will not cast them out. Paul before his Conversion had been a Blasphemer & a Persecutor of Christ & his Church, and very injurious both to God and man, yet when he was brought to submit himself unto Christ, and to say, Lord what wilt thou have me to do, the Lord would in no wise cast him out. why? The Grace of our Lord( i.e. of our Lord Jesus Christ) was exceeding abundant. 1. Tim. 1. 13. 14. There is Grace and abundant Grace, yea exceeding abundant Grace in the Lord Jesus. Therefore if any man come to him, he will in no wise cast him out.  
3. Christ did never yet cast out any that came to Him. We red of many in the Gospel that came to Christ for help and healing as to their bodies, but we do not red of so much as one whom he would not have compassion on. Indeed he made as if he would have rejected the Woman of Canaan when she came to him, but he never intended it, only was willing to try her Faith: And why was this? but to let us know that if men come to Christ with their souls, they shall surely find acceptance with him. Many have come to Christ, yea, many thousands but he never rejected any one of them. Tho some of them which came to Christ, were such as one would have thought he would never have given entertainment to, having been the vilest wretches in the world; yet when they came to Christ with a true desire to be his Disciples, he never did reject so much as one of them; therefore we may conclude he never will do so.  
4. Christ dyed for those that shall come to him. Therefore he will in no wise cast them out. If God has given to a man a heart to come to Christ, he may be sure that Christ hath dyed for him. Joh. 12. 32. And I, if I be lifted up from the earth, will draw all men unto me. If a soul be drawn to Christ, 'tis certain that Christ was lifted up on the across, there to bleed & die for the salvation of that very soul. And if Christ has loved him, so as to die for him, he will never cast him out. Sinners may look upon Christ dying on the across, and see him with his arms open, ready to embrace them.  
5. Christ does invite and call upon Sinners to come to him. If a man does invite another to come to his house, will he thrust him out of doors when he does come? And shall we then think that the blessed Lord Jesus will do so? When he was on the earth, he did personally invite Sinners to come to him. See a glorious Scripture for this, Joh. 7. 37. In the last day, the great day of the feast, Jesus stood and cried, saying, if any man thirst, let him come unto me and drink. If any man( saith Christ) be he who he will, if any man desireth the waters of life for his soul, let him come to me he shall be welcome. Christ was willing that all should know this; therefore he went into the Temple to proclaim it, and that on the feast, and on the last day of the feast, when there was the greatest Concourse of People, and he stood that he might be seen of all, and cried, that he might be heard of all, Come to me, saith Christ, any man that has a Thirst, a desire after Salvation. And now Christ is gone to Heaven he calls from that Temple, and bids Sinners come to him. Heb. 25. See that ye refuse not him that speaketh, for if they escaped not who refused him that spake on earth, much more shall not we escape if we turn away from him that speaketh from Heaven. He inviteth and calls Sinners to come to him by his written Word, the holy Scriptures which are the Word of Christ. Therein he saith, Look unto me and be ye saved, all ye ends of the earth. Isai 45. 22. The Scriptures are a gracious Letter which Christ has sent from heaven, inviting who will, to come to him, and be saved by him. And he concludeth the letter with a most sweet and blessed invitation to come to the waters of life. Rev. 22. 17. Christ also doth still continue to invite sinners to come to him, by his Messengers whom he sends to preach the Gospel in his Name. Wisdom hath sent forth her Maidens, she crieth upon the highest places of the city, whoso is simplo let him turn in hither, come eat of my bread, and drink of the wine which I have mingled. Prov. 9. 3, 4, 5. Who are we to understand by the Maidens of wisdom, but the Ministers of Christ; who are likewise called the Bridegroom's Friends, Joh. 3. 29. In that their great work is to woe and win souls for Christ, and they rejoice in nothing more, than when they can persuade men to forsake their sins, and come to Jesus Christ for Salvation. But the strength of this Argument will appear further, if we consider the Properties of this invitation, whereby the Lord Jesus does call upon sinners to come unto him.  
1. It is a real, earnest Invitation. Christ's heart is in it. Hence he is troubled & grieved at the heart when Sinners will not come to him. When he had often Invited the Jews to come under his wing and they would not, he wept over them, saying to Jerusalem, O that thou hadst known in this thy day the things that belong to thy peace. He does most affectionately call upon sinners to come to him. Joh. 7. 37. He cried and said come unto me. A loud cry argueth earnestness. Christ is marvelous importunate in his urging sinners to come to him. He is not willing to be put off, or to take denial. See else, Isai. 55. 1, 2. — Come ye to the waters,— come ye,— yea come. harken diligently unto me, incline your ear, and come unto me.( mind how earnest the Lord is in his invitation, Come, come, yea come, come unto me) Yea hear, harken diligently, q. d. by all means harken to me, if ever you would hear good counsel hear it now. That men may see Christ is in earnest with them, he sets before them the most alluring promises of the Gospel, he tells them, they shall have all the good their souls can desire, if they will but come unto him: and denounceth more dreadful threatenings than ever were thundered upon mount Ebal, against those that shall neglect so great Salvation.  
It is an often renewed and long continued Invitation. Mat. 22. 37. — how often would I have gathered you under my wings! Where is the Sinner that liveth under the Gospel, that can say how often he has been invited to come unto Jesus Christ! Behold he stands at the door and knocks, Rev. 3. 2. He does not give one knock at a sinners heart, and away, but he stands there; and knocks again, and calleth again. He knocks at a sinners heart by mercies, by Afflictions, by Sermons, and by manifold dispensations. There are some sinners that Christ continueth Inviting of them, all their dayes. He stretcheth out his hand, i.e. he beckens to them that they should come to him all the day long. Isa. 65. 1. As long as the day of Grace lasts, so long does Christ continue calling the sinner to come to him, Now there are some that the day of Grace lasts as long as life in this world( tho it is not so with all) continnueth.  
3. Where the Gospel cometh, this Invitation is universal. Isa. 55. 1. Ho( see what a gracious Proclamation is here) every one that thirsteth, come to the waters! So that the Gospel contains a general proclamation of mercy to all comcomers; Christ excludeth none that will come. If men do not by their impenitence and unbelief shut the door against their own souls, Christ shuts the door against none; but saith to every one, come to me and welcome. Rev. 22. 17. The call of Christ reacheth every particular soul. Yea, thee in particular as truly as if he should from Heaven call thee by name, as he did Saul. If Christ should call from Heaven and say, thou, John such a one, or thou Mary such a one, why dost thou not come to me, to be saved? wouldst thou not do as he did, fall down trembling, and say Lord, what wilt thou have me to do. Why, the Call of Christ in the Gospel is no less than this comes to.   

USE. Let sinners be exhorted to come to Jesus Christ without any further delay.  
To awaken hereunto.  
Consid. 1. That this is a matter of Infinite Concernment. What are all thy worldly concernments which thy heart is taken up with, to this which I am now speaking of? For what is a man profited if he gain the whole world and lose his own soul? Mat. 16. 26. Thou wilt lose thy soul for ever if thou dost not come to Christ. All other things which thou canst do are nothing without THIS, What is thy Praying, Hearing, Sabbath-keeping, without this? They are indeed good things are necessary to be attended, but without Christ they will never save thee. So that intruth all the everlasting concernments of thy immortal soul depend upon this one thing, of thy coming or not coming to JESUS CHRIST. Remember that Scripture, Luk. 10. 42. There is one thing needful. Care about an Interest in Christ is the one thing needful: he that makes sure of that one thing will be a happy man for ever; but he that shall continue to neglect that one thing( be he high or low, rich or poor) he will be a damned creature to all Eternity. So that there, is nothing of greater nor of so great concernment as this one Thing.  
Consider. 2, The great evil that is in not coming to Jesus Christ. This is the great damning Sin of Unbelief, concerning which the Scripture speaks so dreadfully. By that unbelief which the Scripture speaketh of as a damning sin, is not meant a man's doubting whether Christ dyed for him, or whether his sins are pardonned, many a believer has such doubtings, and some hypocrites have deluding confidences, they are persuaded if any in the world be saved they shall: But by Unbelief is meant, The not coming unto Christ when called when Invited. This is a most heinous Sin. Christ saith the spirit shall convince the world of sin because they believe not on me. Joh. 16. 9. h. c. he shall convince them that they have been guilty of grievous sin in not believing. Whoever thou art; this is the greatest sin that ever thou wast guilty of in all thy life. Sins against the Gospel have more of evil in them, than sins against the Law only. It may be some of you have been guilty of great sins: guilty perhaps of Drunkenness, Sabbath-breaking, Disobedience to Parents, Theft, Lying, these are fearful sins indeed: But thou hast been guilty of another sin worse than all these, that is, Unbelief. This is the most God-provoking sin in the world. As nothing pleaseth him so much as Faith, so nothing provokes him like unbelief. If a man would be so wicked as to sit down and study how he might grieve and vex the soul of God. he could not do it more than by unbelief. The unbelief of the Children of Israel provoked God to swore in his wrath against them, that they should never enter into his rest. Heb. 3. 18, 19. To despise a great gift is highly provoking: now Christ is the greatest gift. Joh. 4. 10. He is the gift of God. God could not make a greater offer, or bestow a better gift than that. Now the Unbeliever sleights, and maketh light of this offer. The precious blood of Christ has been offered to thee in the Gospel, to wash thy soul, and to purge away thy sins, but by unbelief thou despisest it, as tho it were nothing worth. Men think the sin of the Jews, in crucifying the son of God was exceeding great, and so it was: But thou an unbeliever art guilty of that Sin. As it was said to Jerusalem, thou hast justified thy sister Samaria. Ezek. 16. 51; Thus thy unbelief is a practical Justification of the Jews in their crucifying Christ. so that indeed there is Blasphemy in this sin. What greater Blasphemy than to say, The Jews did well to crucify Christ? And thou by continuing in thy unbelief dost say no less. And in another respect there is Blasphemy in this sin, for it giveth the lie to the blessed and holy GOD. 1. Joh. 5. 10. He that believeth not God, hath made him a lia● because he believeth not the record that God gave of his son. God said from heaven concerning Jesus Christ, This is my son, but the unbeliver saith that's not true. By his unbelief he practicaly declareth that Christ is not the Son of God. O what a horrid thing is this! and therefore it will bring the sorest judgement upon all that shall die under the guilt of it. It will be more tolerable for Sodom & Gomorrha than for such sinners as have refused to come unto Christ. Mat. 1. 0 15. O think sadly of this. If any man or woman in this congregation, who have had Christ offered them in the Gospel, shall die in their sins, it will in the day of judgement be more tolerable for Sodom than for that man, than for that woman. Know also that unbelievers will be of all sinners the most inexcusable when they shall stand before the Judment seat of Christ at the great DAY. Joh. 15. 22. If I had not come and spoken to them, they had not had sin,( h. e. they had no sin in comparison of what is now upon them) but now they have no cloak for their sin. They have no excuse to make: they might have been saved but would not. O sinners! you have had miracles to make you believe, you do see it in the Gospel: and yet will you not believe? will you not come to Christ? O think what thou wilt say to Christ for excuse of thy not coming to him, when he did so graciously invite thee. If thou continuest in thy sins and unbelief, He will say to thee as David did to the Amalekite condemned by him, 2. Sam. 1. 16. Thy blood be upon thy head. When the Lord Jesus shall sit upon the throne of his glory and call thee before him, and say, Did not such a Minister of mine preach to thee, that if thou wouldest believe on Christ thou shouldst be saved, but if not thou shouldst be damned, and thy heart shall answer, Lord, he did tell me so, then will the Lord Jesus saw The blood of thy soul be upon thy own head I, and my Throne will be guiltless for ever, but thy blood shall be upon thy own head.  
Consider 3. They that will not come to Christ now when they may, shall not come to him another day tho' they would. O that men who live under the Gospel would remember and lay to heart, what the Lord Jesus has spoken, Prov. 1. 24. &c. Because I have called and you refused, I have stretched out my hand, and no man regarded, but ye have set at nought all my counsel, and would none of my reproof; I will also laugh at your calamity, I will mock when your fear cometh, when your fear cometh as desolation, and your destruction cometh as a whirlwind: when distress and anguish cometh upon you. Then shall they call upon me but I will not answer, they shall seek me early but they shall not find me. Now sinner, thou art fairly offered, but thou shalt not always have Christ preached to thee, nor his Spirit to strive with thee always. Now he opens the doors of his House and bids you come in; but hereafter the doors of his House will be shut: and then sinners will cry unto him, Lord, Lord open to us; but He will say, you come too late now, you cry too late: had you come and cried thus sooner, you might have come in; but now away with you, none of you that were invited, but slighted the Calls of the Gospel shall taste of my Supper. Luk. 13. 29. At the day of judgement those two words, Come, and go, shall divide all the world. As for such as did come to Christ by Faith whilst they were in this World, Christ will say to them at the last Day, Come you blessed, come, and be with me in Heaven for ever; but as for them that did not come to Christ whilst they were living on the earth, He will say to them, go, depart from me, out of my sight for ever, go and suffer with that Devil whom you choose to serve, rather than to obey the Gospel and to become the servants of Jesus Christ.  
O let the consideration of such things as these are, awaken and persuade sinners to come unto Christ. But it may be there are some discouraged Souls, that have secret Objections in their hearts, which make them afraid to come to Christ. Let's hear what they are. For I would fain prevail with souls to come unto Jesus Christ; and the Lord grant me much success therein. O let nothing discourage you. I am sure no soul among you hath sufficient reason to be discouraged from coming to the Lord Jesus.  

But 1st. One objects, I am a poor unworthy creature, and should I come to Christ?  
Answ. Christ never rejected any that came to him for their unworthiness. Nay, he bids them come to him. Rev. 3. 17, 18. Thou art wretched, and miserable, and poor, and blind, and naked. I counsel thee to buy of me gold that thou mayst be rich. Especially if poor creatures be sensible of their own unworthiness, then Christ invites them to come to him. Mat. 11. 28. Come unto me all ye that are weary and heavy laden.— As for such as are burdened with the Sense of sin and guiltiness & misery, that sin lieth as a heavy burden upon their souls, to them Christ says, Come to me. He offers Himself and all his benefits upon Free cost. Rev. 22. 17. Let him that is a thirst come, and whosoever will, let him come and take the water of life freely. Christ will not sell his blood, but he will give it freely. What tho thou art as poor as a Beggar, yet come to Christ, and he'll make thee exceeding rich and glorious. Therefore he saith, Come, without money and without price. Isa. 55. 1. Some that have not money, yet they have a price, h. e. Something instead of money, but he that has neither is a poor man indeed. Tho thou art thus poor as to have neither money nor moneysworth, yet come to Christ. What manner of persons were those that came to David, and were kindly entertained by him. It is said Every one that was in distress, and that was in debt, gathered themselves to him, and he became a Captain over them. 1. Sam. 22. 2. So art thou in debt, and art thou in distress of soul; then go to David, go to Christ, go poor, a beggar, and hard bestead, and he'l receive thee and pay all thy debts for thee too, and make thee rich besides, O who would not go, to Jesus Christ.   

Object. 2. Another says. You don't know what a Sinner I have been; I am a great Sinner, and an old sinner, an old Swearer, and old in Adulteries; and shall I dare to come to the Holy Son of God, would you have such a one as I to go to Christ?  
Answ. Yes, Thou hast so much the more need to come to Christ. If a man should say, I am very sick, and therefore I am afraid to gee to the Physician, what a strange Saying were that! It is just so when any one shall say, I have been a grievous sinner, therefore I a mafraid to go to Jesus Christ. He, and He only can recover thy guilty dying soul. If thou dost indeed go to him with a desire to be his servant, he'l accept of thee, notwithstanding thy many and great sins; Such is his gracious nature as that he will forgive all the wrongs thou hast done to him. Tho thou hast despidespised him, tho thou hast killed him by thy sins, yet he will, accept of thee. Remember how Joseph received his Bretheren when they came to him humbly confessing the wrong they had done him, and begging for pardon, he comforted them and spake kindly to them Gen. 50. 4. So will Christ do much more; for He came into the world to save the chief of Sinners. 1. Tim. 1. 15. Who did the Lord Jesus first appear to after his Resurrection? was it not to Mary Magdelen, out of whom he cast seven Devils, and more Devils out of her Soul than out of her Body? As great sinners as thou hast been, when they have come to Christ, he would in no wise cast them out. What think you of the Woman of Samaria who had lived in adultery, but when she came to Christ with a penitent heart He gave her living Water. What d'ee think of the Woman spoken of Luk. 7. 37. which was a Sinner, h. e. a notorious, infamous Sinner, whose name rung in Town and Country for her wickedness, yet when she came to Christ, and washed his feet with her tears, her sins which were many were forgiven. And what say you to the Corinthians, who had, some of them been thieves, Drunkards, effeminate, Adulterers, Sodomites,( horrid sins) but they were washed and justified in the name of the Lord Jesus, 1. Cor. 6. 9, 10, 11. Is not murder a crying sin? But to murder the Son of God! is a crime beyond parallel: Yet those very men that imbrued their hands in the blood of Christ, when they came humbly to him for mercy, believing on Him whom they had crucified, he received them & obtained their peace with God. If thou dost come to him, he'll wash thy soul in his Blood. That Soul of thine, which sin has made as black as Hell, if waked in the blood of Christ, shall be made as white as Snow. Psal. 51. 7. Purge me with hyssop,( h. e. with the blood of Christ, signified by the blood sprinkled with Hyssop) and I shall be whiter than the snow. O come to Christ, and he'll sprinkle his blood upon thee, as he speaketh Prov. 1. 23. Turn you at my reproof, behold I will pour out my spirit unto you. So he says turn unto me, and I will pour out my blood upon you. The Lord Jesus Christ never did reject any that came to him, merely because their sins are many and great; Therefore he will not reject thee.   

Object. 3. Another objects, I am afraid that I have committed the Sin against the Holy Ghost, and therefore it will be in vain for me to go unto Christ.  
Ans. The Reason why they that commit that sin perish, is not because Christ is not able to save them, or that their is not merit enough in the Blood of Christ to obtain forgiveness for so great a sin as that is, but because they have not an heart to come to Christ. The Unpardonable Sin is always attended with final Impenitency, and everlasting Hardness of heart. And this Objection is a mere Temptation of Satan, who seeketh thereby to discourage souls from coming to Christ, He useth to tell those who never did nor ever shall commit the great Transgression, they have been guilty of it. Tell me, hast thou any desire to come to Christ? Dost thou prise his blood? then 'tis certain thou never wast guilty of the unpardonable sin, for such trample under foot the Son of God, and count his blood an unholy thing. Heb. 10. 24. Art thou a malicious persecutor of the ways and People of God? if not, I dare pronounce unto thee, that thou wast never guilty of the sin against the Holy Ghost; for there never was any man guilty of that sin, but that he was given up to a spirit of persecution; He is filled with rage against the Servants of God, because they fear his Name, and dare not sin against him. Yet again, Didst thou ever maliciously blaspheme or speak evil of that which thou knowest was the work of God's Spirit? If thou hast not done despite to the Spirit of Grace, thou hast not committed the sin against the Holy Ghost. I must confess it is to be feared, that many of the malignant adversaries of the Truth in these late dayes, have been judicially given up by God to commit that sin; yet I will say, I am persuaded there is not one soul in this Congregation this day. that ever was guilty of it. O yet let not this, nor any other Objection discourage any one among you from coming to Christ.    

For Direction here.  
1. See thy absolute need of Christ. Without this no one will come to him. For men are naturally averse to nothing so much as to this, so that they will not come to Christ, except sense of extreme necessity compel them to it. Will a man that thinks himself well, run to a Physician for help? The whole have no need of a Physician but the sick. Mat. 9. 12. But if men see their absolute need of Christ, then they'll be willing to go to him. When the sons of Jacob saw themselves like to perish by the Famine, they would go to Joseph for bread, that they might live and not die. An Israelite when he saw the Avenger of blood pursuing of him, was made willing to betake himself to the City of refuge. Behold sinner, the Avenger of blood is at thy heels! if thou dost not make hast to the City of refuge, he'll overtake thee and slay thy soul. Know that without Christ, thou hast a soul within thee that must perish to Eternity. If thou hadst been guilty but of one sin in all thy life, thou must lie and die for ever under the wrath of God, if Christ save thee not. But what wilt thou do then having been guilty of so many and great sins? thou canst not save thyself. all thy own Righteousness, all thy Prayers, Sorrows, Tears, if thou couldst weep Seas of blood cannot save thee. Nay Heaven and earth cannot save thee without Christ. None but Christ can deliver from the Wrath to come.  
2. Beware of those things which will keep thee from closing with the Lord Jesus Christ. Inordinate affection to the world, keeps many a man from Coming to Christ: So it was with the young man in the Gospel, his heart was so set upon the world that he neglected to close with Jesus Christ. Thus in the Parable they that were bidden to the Wedding of the King's, son but would not come; what hindered them? Mat. 23. 5. they went their way one to his farm and another to his merchandise. Again, Love to some Sin, keeps men from Closing with Christ. Joh. 5. 44. How can you believe, which receive honour one of another? If a man has a lust of Pride which he loveth, a lust of drunkenness, a lust of uncleanness, or any other lust which he loveth so as not to be willing to part with it for Christ, how can he believe? And evil Companions keep man a soul from going to Christ. The Scripture therefore saith, Forsake the foolish and live. Prov. 9 6. And again, Arise from the dead,( h. e. come away from thy dead Companions in sin,) and Christ shall give thee light. Ephes. 5. 14. Why do not Young men come to Christ, when the Gospel calls them? Alas some of them have thoughts about it, but this or that vain Companion hinders them. As ever thou dost desire an Interest in Christ, or Salvation by Him, thou must break off thy Companionship with those vain persons that will prove the Ruin of thy Soul.  
3. When thy Heart is made willing to part with All for Christ, venture thy soul upon Him. Let this Scripture him that cometh to me, I will in no, wise cast out encourage thee. Many of the Elect of God have at their first Conversion been much encouraged by it. Cast thyself and soul into the arms of the Son of God. Venture all thy everlasting Concerns upon the Lord Jesus. Remember how it was with the Leprous men whom we red of 2. King. 7. 4. They said one to another, why sit we here until we die, if we sit still here we die; and therefore come. let us fall unto the Host of the Syrians, If they save us alive we shall live, and if they kill us we shall but die. So think with thyself, If I sit still and keep at a distance from Christ, I shall certainly die, if I go to him, I shall but die, and it may be I shall live, therefore I'll venture and go to Christ. Resolve as Esther did, If I perish I perish( said she) yet I'll go into the Kings presence. so say thou, I'll go to the Son of God, and if I perish, I'll perish lying at his feet: Nay, then thou shalt never perish.  
4. Be often Coming to Jesus Christ. Is not thy heart dead? go to Christ to quicken it. Is not thy Spirit too often out of Frame, go to Christ to help it. There are many that complain, they know not whether they have true Faith or not; The best way in the World to put it out of Question, is to go to Christ again, and give thyself up to Him. By often believing, a Christian shall feel in his Heart that he doth believe. By often comComing to Christ, and rolling thyself upon Him, Thou wilt see thyself in the arms of the SON of GOD for ever.  
O then Come to Him, and He will in no wise cast thee out.    

SINNERS ought to Repent NOW.  Jer. 25. 5. They said, turn ye again NOW every one from his evil way. 
THis Chapter contains the substance of a Sermon preached by the Prophet jeremy, Wherein he declareth that Destroying Judgments were coming upon the Jews: and mentions the reason of it, namely, Because of their Impenitency and obstinacy in Sin. That they were obstinate in their evil way, appeared by their Refusing to harken to the good Counsils and Admonitions of those whom God had sent to them. And this evil was aggravated,  
1. In that they had been a long time spoken to. The Prophet tells them, that at the day when he delivered that Sermon, He had himself been preaching to them three and twenty years, and all that time urging them to Repentance, but they would not regard what was spoken to them in the Name of the Lord, ver. 3. this was great contumacy.  
2. Their Obstinacy was yet more aggravated, in that God had  told them of their sins, and what would be the Consequent thereof, not only by jeremy, but by many other Prophets. ver. 4. the Lord hath sent unto you all his servants the Prophets, rising early and sending them; but you have not harkened, nor inclined your ear to hear. The Lord speaketh after the manner of men, and saith his heart was upon it,( as a man whose heart is engaged in business will rise early to see it done; thus God did earnestly endeavour) to reclaim them from their evil ways, but they would not hear, tho Prophet after Prophet was sent unto them for a long time together. This argued great hardness of heart, to contemn such persons, as the holy prophets were, and not one of them, but many of them, yea all of them.  
The words which have been red, express the sum of the Doctrine taught by the Prophets, viz.  
1. That every man should turn from his evil way.  
2. That men should not delay that work. They did not only say, Turn, but turn NOW. The Doctrine therefore at present to be insisted on is,  
DOCT. That every sinner unto whom the word of the Lord cometh, is bound to turn from his evil way, and that NOW without delaying.  
The Explication and Confirmation of this Truth may be expressed in 4 propositions, all which are Comprehended in the Doctrine delivered.  

Propos. 1. Sin is an evil. In the Scripture sin is often compared to a way, It is therefore said in the 1st. Psalm and the 1st. verse Blessed is the man that standeth not,( h. e. that remaineth not) in the way of sinners. h. e. in Sin, which is the way that sinners delight to abide in. Hence men are said to walk in sin, Eph. 2. 2, And to go on therein, Psal. 68. 21. And it is an evil way: wisdom saith, The evil way do I hate. Prov. 8. 13. h. e. the way of sin: which is also called the way which is not good, Psal. 36. 4. Sin is said to be an evil way especially in 2 respects,  
1. In that men thereby go from God the Chief Good. That which leads men from God the chief Good must needs be an evil way. Now is this true of Sin. Men by Sin turn from God; and the more they sin the further do they go from God. Jer. 2. 5. They are gone far from me. A sinner has been doing nothing else but departing from God all his dayes; so that there is an infinite distance between God & him. Eph. 2. 13. You were sometimes far off. h. e. far off from God, and from Heaven. And the longer a man liveth in sin, the greater is the separation between God and his soul. For his back is turned upon God. Jer. 32. 33. They have turned to me the back and not the face. And therefore the longer a sinner shall go on in his present way, the further will he be from God and from Heaven, and from all Happiness. Sin then is an evil Way. It appears to be so,  
2. In that it is a way which if continued in, will bring to misery at last. All men look upon Punishment as evil: Now Sin if it be not turned from will certainly be punished at last. Jer. 2. 18. Know therefore and see, that it is an evil thing and bitter that thou hast forsaken the Lord thy God. Bitter Punishments are sometimes inflicted on sinners in this world. Temporal Judgments on the Bodies, Estates, Names, Families; and spiritual Judgements on the Souls of sinners use to follow upon the going on in sin. To be sure if sin be not turned from, it will end in death. Rom. 6. 22. The end of these things is death. Hence sin is compared to a way, because it leads men to destruction. Prov. 7. 27. Her house is the way to Hell, going down to the chambers of death. Hell is an undesirable place; therefore Sin which is the way thither, must needs be an evil way.   

Propos. 2. Every sinner hath a way of Sin. That's implyed in the Text, when it is said, Turn you every man from his evil way. Every man that is in a state of Sin and unregeneracy, does walk in some way of sin or other which he must turn from. This is the Difference between a Regenerate and an Unregenerate man; A Regenerate man may indeed fall into into sin, but then he's out of his way which he useth to walk in. Psal. 119. 128. I hate every false way. And in verse. 101. he says, I have refrained my feet from every evil way. Hence Sin is said to be unto the Lord's people, a way not cast up.( i.e. not frequented) Jer. 18. 15. Never since the world began did a godly man walk in that way. There's a difference between sinning and having a way of sinning. There is no man that doth good & finneth not, and there is no good man that has a way of sinning. Psal. 139. ult. See if there be any way of wickedness in me. But every unregenerate man has a way of wickedness which he chooseth to go in. A Way of sin implieth a tract a Course of Sin; when a man shall make sin his Trade: so 'tis with every ungodly man. He is a worker of iniquity. A committer of Sin. a Doer of it Joh. 8. 34. Some sinners live in more Sins than one: In Pride, in drunkenness, in uncleanness, and all at the same time. Serving divers lusts. Tit. 3. 3. But every sinner has at least one Sin, which he loveth and liveth in, and will not be persuaded to forsake that evil way. It is sweet in his mouth. He spares it and forsakes it not, but keeps it within his mouth. Job. 20. 13. A Hypocrite may go far: He may fore-go many sins( as Herod did) yet there is some sin or other which is an evil way that his soul is going to destruction in.   

Propos. 3. Every sinner unto whom the Word of God comes, is bound to turn from his evil way. The first thing which God required of man was that he should not sin at all. The Law required that: nor does the Law speak any thing of Repentance, but the Gospel does. The Law requireth that men should not turn from God; The Gospel requireth that men having turned from God, should turn to him again. Faith and Repentance are the great duties required in the Gospel. This was the Scope and sum of all the Apostles preaching. Act. 20, 21. Testifying both to the Jews and also to the Greeks, Repentance towards God, and Faith toward our Lord Jesus Christ. And this Commandment reacheth every sinner where the Gospel cometh. chapped. 17. 30. Now God commandeth all men every where to repent. True Repentance consisteth chiefly in Turning from sin. Hence it is sometimes called Conversion. When a man is gone out of the right way, and turns back again, that's Conversion. So tis with sinners: They are all gone astray; but God in the word of the Gospel calls aloud to them that they should turn back again. And that turning from sin which the Word of God requireth, is to be both External and Internal. It is necessary that a Sinner should led a new life, that his outward Actions, and Conversation should be Reformed. Jer. 7. 3. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, but thatis not all which God requireth. He calls for the Heart. Many a man turns from sin outwardly for fear of Punishment either from God or man, who yet loveth it in his heart still. But the Word of God requireth that men should hate sin. Rom. 12. 9. Abhor that which is evil. When a mans heart within him is turned and set against sin, as sin, then he has truly experienced that Conversion which the Word of God requireth. Ezek. 18, 31. Cast away from you all your Transgressions, and make you a new heart. Thats a new heart which hates Sin, and loveth Holiness. And that Sinners might be persuaded to this turning, the Word of God is full of gracious Promises unto repenting, returning sinners. God in his Word assureth them, that they shall find mercy, whatever their Provocations and Rebellions have been. Isai. 55. 7. Let the wicked for sake his way, and let him return to the Lord and he will have mercy on him, and to our God, and he will abundantly pardon. God promiseth the Sinner his life if he will return. He saith, turn yourselves and live you. And if the wicked be warned from his wicked way, he shall save his life. Ezek. 3. 18. and 18. 32. Heaven is promised to returning sinners. Thus in my Text, Turn every one from his evil way— and dwell in the land for ever and ever. There's something Spiritual ultimately intended in those words, viz. that every one that truly repents of sin shall dwell in Heaven for evermore, of which dwelling in the land of Canaan was a Figure. And the Word of God denounceth no less than Eternal Death to every Sinner that will not turn. Ezek. 33. 11. Say unto them, as I live saith the Lord God, I have no pleasure in the death of the wicked: but that the wicked should turn From his way and live. Turn you, turn you from your evil ways for why will you die, O house of Israel. This is the great voice of God in his word to every Sinner, the great design of the Scriptures both in the old and new Testament is to declare this, that the Sinner who shall turn from all his Sins shall live, but the Sinner that will not turn from all his Sins shall die for ever. Thus saith God to every soul of of man, unto whom his Word cometh, thou must either turn from thy evil way, or burn for ever in the fire that shall never be quenched.   

Propos. 4. Men ought not only to turn from every evil way but to do it Now, and in no wise to delay that matter. Thus did the Prophets with one voice declare, as is in the Context intimated. And indeed this follows upon what has been spoken. If God command men to turn, it is necessary that they should do it now. For every Commandment of God ought to be immediately complied with. There ought to be no delaying, or disputing whether what the great GOD requireth should be obeied or no. When the Lord commanded Abraham to circumcise his Family, it is noted that in the self same day he did as God said to him. Gen. 17. 23. And when he was required to Sacrifice his only son, itis recorded of him, that he rose early in the morning, and went to the place of which God had  told him. Cap. 22. 3. When the Lord Christ called his Disciples to follow him tis said, that straightway they did so. Mat, 4. 20. And when Paul was called to the Apostleship, he did not consult with flesh and blood, h. e. he did not ask counsel of any man whether he should do what God required of him, but immediately fell about the work, Gal, 1. 16. Thus every divine precept ought presently to be complied with. So should this of turning from every evil way. And there is Infinite Reason that men should turn now; as we cannot but see if we duly mind, either what they are commanded to turn from, or whom they are to turn unto.  
1. What is it that sinners are to turn from? It is from Sin, which is an unprofitable thing. Men don't use to stand considering whether they shall retain a thing which they are sure they shall never gain any thing by: Now they may be sure they shall never gain any thing by sin. Rom, 6. 21. What fruit had you of those things whereof ye are now ashamed? There is nothing but shane and Sorrow to be gained by sin. Yea, it is not only an unprofitable, but a hurtful thing. If a man were running into the mouth of a bloody serpent ready to devour him, would he stand pausing upon it whether he should turn back? No, he would presently turn about. Sin is a cruel Serpent which devoureth immortal souls, and therefore it is the greatest madness in the world for men to make a question whether he should not presently turn from such an evil.  
2. Who is it that sinners are to turn unto? It is unto God in Jesus Christ. Joel. 2. 12 Turn you even to me with all your heart, saith the Lord. Even unto that God who is the Fountain of Living water. He in whose favour is Life, and whose Loving Kindness is better than life itself. He who will give Grace and Glory, and will with-hold no good thing from them that shall turn unto him.   

USE. Let it be a word of earnest Exhortation. Oh that every Sinner would be persuaded to do as the Doctrine saith, To turn from his evil way, and to do it Now without Delaying.  

Consider 1st. The Sinner that will turn Now shall be happy. Whatever thy Sins have been, suppose they were never so many, or never so great, if thou dost turn now, God will pardon thy sins and save thy soul. It may be that there is some sinner that has secret fears and Questionings with himself, If I should turn from my evil way, would God accept of so great a sinner as I have been? I Answer, If thou wilt turn now, I do assure thee in His name, God will accept of thee. For His Word saith, Behold now is the accepted time, behold now is the day of Salvation. 2. Cor. 6. 2. Now, Now, is your time to turn to God if you would find Acceptance with Him, or desire to be saved. If thou dost not turn now, just now, itis more than I or any man living can assure thee that ever thy soul shall be saved. Where do you find in Scripture that He that turns to morrow, shall be accepted? Boast not thyself of to morrow, for thou knowest not what a day may bring forth. The Apostle says in the 3d Chapter to the Hebrews, To day, if you will hear his voice harden not your hearts. And again to day, and a third time to day. But he that will harden his heart against the voice of God in his Word calling him to Repentance to day, it may be will think of Repentance when it is too late.   

Consider. 2. That no man ever repented him that he turned to God too soon, but every man in the world either has or shall be sorry that he turned no sooner. There never was an Instance of a man truly converted, who wished had not been converted so soon. There have been some that have turned from Sin in their youth, yea, in their Childhood; ask any such, do you repent of your early Conversion, they will say no, but we wish we had turned a great deal sooner. Austin, I remember saith, Nimis sero Te amare caepi! Alas O Lord, I began to love Thee later than I wish I had done. And there is no unconverted sinner in the world, but he will one day wish that he had turned from his evil ways sooner. If ever the Lord give him Repentance unto life, then will he be sorry in his heart, that he was so long before he had any saving acquaintance with God and with Jesus Christ. Paul speaketh sorrowfully of his late Conversion. 1. Cor. 15. 8. And last of all he was seen of me, as of one born out of due time. He was troubled to think that he had lived so many years in the world before he knew Christ Or if a sinner shall be so unhappy as to die in his evil way, he will for ever wish, when it is too late, that he had harkened to the Call of the Gospel requiring him to turn Now. Prov. 1. 28. Then shall they call upon me but I will not answer, they shall seek me early, but they shall not find me. When the day of Grace is past, and when the day of life is spent and gone, Sinners will reflect upon themselves with infinite anguish, and say, What Fools were we that did not turn from sin in time, but now the sun is set, and the day is become dark over us for ever. Had we sought after Reconciliation with God sooner, we might have obtained it: but Wo and Alas for us, now it will never be.   

Consider 3. In other matters men are unwilling either to delay, or to be delayed. There is many a poor foolish sinner, that if he does but hear of a Play to be acted, or any thing which is a matter of sport and pastime, he 'll be early at it: He will not let slip the time, but rather be too soon than too late. But when he is called upon to look after the Salvation of his own soul, he puts that off from day to day, as if that could never be too late. In worldly matters, especially if they be of moment, men have so much wisdom as to dispatch them out of hand. It was said of Boaz when an affair that did greatly concern him was to be issued, The man will not be at rest until he hath finished the thing this day. Ruth. 3. 18. And yet as to the work of Repentance, and making their peace with God, than which nothing can be of greater Concernment, Sinners can be at rest from day to day; nay, from year to year, tho that work be not finished, nor so much as begun: How sad is it to consider! You cannot bear delays from others, yet must the great God bear delays from you? If any of you should command his servant to do such a work presently, but he says he'l take his own time and not yours, how would you bear it! But when God commands you to turn now, will you take your own time and not God's to do it? You cannot bear delays from God himself: If men be in any distress, they are ready to say, Lord make hast to our help! Hear us speedily! Make no tarrying; Why then when God calls to you to turn from your evil way, make hast and make no tarrying. If any amongst you should be in grievous tormenting pain, and should cry unto God for help, but he should put you off, and say, Twenty or thirty years I'll consider about the matter; how impatient would you be! And will you then say to God, I'll turn from my evil ways 20 or 30 years hence, whenas the Lord saith, Do it NOW.   

4. Let Sinners sadly Consider Whom they gratify, and whom they grieve by delaying their Conversion. They please their greatest enemy, and displease their best Friend. You cannot gratify your Adversary the Devil more: who is it that saith to you, Wilt thou think of turning from thy sins? it will be soon enough for that hereafter. No one but the Devil or such as are stirred up by him, will suggest such a thought unto thee. He knoweth that if he can but persuade thee to delay thy Conversion a while longer, he shall make sure of thy soul. He always tells sinners either that it is too soon for them to turn unto God, or else that it is too late. If he should see thee in earnest about that matter, he would say it is too late now: But as long as thou art careless about it, he says it is too soon; thereby hoping to persuade thee to delay until it be too late indeed, and then he will deride thee for thy Folly. So that if a man would study to gratify the Devil, he could not do it more than by Deferring his repentance. But then, whom do you grieve thereby? All the good men that know thee are grieved for thee: thy nearest Relations are so if they fear God. It may be thou hast a Godly Father, or a godly Mother: They are grieved to see that thou dost continue still in thy natural unconverted estate. And the Angels of Heaven are grieved by thee. There is joy in the presence of the Angels of God over one sinner that repents, Luk. 15. 10. So that Sinners who delay their Repentance hinder the joy of Angels. And that which is yet sader is, thou grievest the heart of God by thy delaying to turn again from thy evil way. The Lord( to speak of Him after the manner of men) thinks the time long, and is grieved that thou shouldst slight his Calls, and disregard his Commands for so long a time. He saith, Wash thine heart from wickedness,— how long shall vain thoughts lodge in thee? Jer. 4. 14. And again wilt thou not be made clean? when shall it once be? chapped. 13. 27. Yet again, hear another Scripture, How long will it be, e're they attain to innocency? Hos. 8. 5. How long! When? How long? The Spirit of God is grieved by thy long delays. He looketh upon thy delays as Refusals and flat Denials. He saith thou art unwilling to return, and that, thatis the reason of thy delaying so long. This must needs grieve and provoke Him. And why wilt thou displease that God who hath been so kind to thee?   

Consider 5. The Infinite danger which is in mens Delaying their Conversion. Every Sinner had need make hast about this matter, because a little Delay may cost him his Life. The Angel said to Lot( Genes. 19. 17.) Escape for thy Life, look not behind thee, neither stay thou in all the plain; escape to the mountain lest thou be consumed. So I say to thee, O sinner, don't stay in thy present estate, but make hast to Christ as for thy life, lest if thou lag & linger the fire of Hell take hold on thee suddenly, and thou be consumed. 'Tis a dangerous thing for a man to defer his Repentance tho but for one day. One days delay may cost a man the Life of his soul. When Michal  told David, saying, If thou save not thy life to night, to morrow thou shalt be slain, He went and fled and escaped. 1. Sam. 19. 11, 12. Thus O Sinner, If thou dost not turn from thine Iniquities this day, it may be to morrow thou shalt be slain. So that it is a very dangerous thing for any man to put off his Repentance a day longer: because of the uncertainty of life it is so. When once Death has given the fatal Blow, it's too late for the Sinner to think of turning and making his peace with GOD. Isai. 38. 18. They that go down into the pit cannot hope for thy truth. The Sinner whose Body is gone down into the pit of Death, and whose soul is gone down into the pit of Eternal Darkness, cannot hope that he shall ever be Converted, or that ever his soul shall be saved. And who knoweth how soon the Arrow of Death may strike him! The Thunder-bolt of Death may kill thee before another morning. Then turn from thy sins now. I have divers times put you in mind of an Expression of that famous Minister of Christ, Mr. Bolton, who would sometimes say, I would not be in my unconverted estate again one day, tho I might have all the world for it, lest haply death should come upon me that day, and so my immortal soul be lost for ever. And it is a dangerous thing for men to delay their Conversion, because the longer they delay it, the more unlike are they ever to be converted. Sinner it is possible and most probable that now or never is thy time to repent in. The longer thou dost delay, the more unwilling and the more unable to turn art thou like to be. For Satan will get faster hold on thy soul; and the longer he has held his Possession the more difficult will his Departure be. We red of one in the Gospel, that the devil was cast out of him with exceeding Difficulty, and when it was asked how long is it ago since this came to him? Answer was made, of a child. Mar. 9. 21. Thus where the devil has a long time held his possession of a soul, itis a hard matter to get him out. And SIN as well as satan will have deeper rooting and stronger hold on the soul, if Conversion be delayed. The sins of men are like Bonds upon their souls, It was said to Simon Magus, Thou art in the bond of iniquity. Now the longer men continue in sin, the stronger do they make that woeful bond: they will find their souls so fettered in the bloody chains of sin, as that it will be a wonder if ever they get loose Jer. 13. 23. Can the Ethiopian change his skin, or the Leopard his spots? then may ye also do good that are accustomend to do evil. Can it be? it would be strange if it should: Such a thing will be a kind of a Miracle. The sinner is in a grave: Every Sin he doth commit is as it were another ston cast upon that grave which will make his Resurrection the more difficult. And there is infinite danger in mens delaying their Conversion, lest God should say of them as He did of the old world of ungodly ones, who deferred their Repentance. Gen. 6. 3. My spirit shall not always strive with man. Or as it was said of Jerusalem, Ezek. 24. 13. 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. It may be thy delays may provoke God to inflict spiritual Judgments upon thee; to give thee up to judicial Blindness and Hardness of heart. There is a most aweful passage in the Evangelical Prophet Isaiah, which Scripture is often mentioned in the New-Testament, to show that Sinners under the Gospel are greatly Concerned in it, Viz. that chapped. 6. 10. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert and be healed. If God should say of thee, There's such a sinner, I have a long time called upon him by the Ministry of the Word, to turn from his evil way, but he has deIay'd his Repentance from one year to another; therefore I am now resolved that he shall never be converted, and that my Word for the future shall have no other effect upon him but to harden his heart and aggravate his eternal Condemnation. I say, if God should thus resolve concerning thee, He would be just, and thou for ever miserable. O tremble lest thy sinful delays should provoke the Lord to say of thee, as He did of the barren Fig three Mat. 21. 19. Let no fruit grow on thee hence forward for ever.   

Consider, 6. How many souls have been eternally ruined by delays. We red of Felix what Convictions and what an awakened Conscience he had under Paul's Preaching: He had sad thoughts with himself that except he did repent, and turn from his Intemperance and his unrighteous way, it would go ill with him at the day of Judgement; But delays proved the Ruin of his soul: He said go thy way for this time, and when I have a convenient season I will sand for thee. Act. 24. 25. And thus it is with most of them that perish under the Gospel. There are few men that live under the powerful dispensation of the Gospel, but they have Convictions: They know they must repent of sin, but they purpose to do it hereafter; and so by deferring the matter, their souls are eternally ruined e're they are ware. Hell is full of delaying Sinners. The Devil has not a greater stratagem to ruin souls by than this. He that will never repent while to morrow, will never repent at all. Therefore the Devil's great Design is, to persuade the Sinner still to defer his Repentance until tomorrow, that so it may never be.  
Let these Considerations awaken every one that is in a State of Sin, Now to turn and live. There are some of you that have continued a long time in a natural unregenerate estate: Perhaps you have lived in the world, 30, or 40, or it may be sixty years, and in an unconverted estate to this day. It is time to seek the Lord. 'Tis high time for you to consider your ways and to look about you. Think not with thyself, I'll repent when I come to lie down upon my sick bed. How dost thou know that thou shalt lye upon a sick bed at all? It may be some sudden stroke will take thee out of the world, and where will thy soul be then? Or if thou shouldst be visited with Sickness, thatis no suitable time to repent in. perhaps thou wilt then lye unto God with thy mouth, and flatter him with thy lips. Sick-bed-Repentance is very seldom true. How often do we see, that Sinners on sick beds make fair promises, to God and man, but when they are recovered they become as bad or worse than ever they were before. Yes, and it may be then thou wilt cry out, it is too late now. Did you never hear of a man who delaying his Repentance till he came to lye upon his sick bed, when he was  told he must repent of sin, replied, all too late: and when he was exhorted to pray unto God for pardon of his past transgressions, he made the same reply, All to late! If I had hearkned to this counsel sooner, it had been happy for me, but all's too late now! If thou delayest thy Repentance till then, perhaps this will be thy bitter Cry when thou shalt feel thy departing soul going into the other world.  
And You that are young, Remember what the Scripture saith, Thou shalt not delay to offer the first of thy ripe fruits. Exod. 22. 29. I besheech, I exhort, I charge every soul of you, who are yet in your sins, that you Turn NOW. Say not, but then I must never see merry day more. Suppose that were true; Is it not better to live a mournful life in this world for a short time, and then to be in fullness of joy, and to have pleasures for evermore, than to live a short life and a merry, but afterwards thy soul to smoke for it in the ever-burning lake? I have red of a man who when he lay on his Death-bed, uttered this Expression, I have enjoyed the pleasures of Sin for a short season, and now I must be in torment for it, for more than millions of millions of ages. Oh consider of it. And remember also, that no man has any true joy or solid Comfort, in any thing until such time as he hath turned from his sins, and made his peace with God, through Jesus Christ.    

To Direct and Help you here,  
1. Practise that great Duty of Self-Examination. Look into thy heart and way, and see if there be not some sin, which thou must of necessity turn from, or die for it. Some, their Sins are so notorious that they ca'nt but know that they live in sin. Swearers, Sabbathbreakers, Drunkards, unclean persons and such like, they cannot but know that they must Repent or perish. But then there be others, who are of a civil, blameless Conversation before men, and these are more apt to be deceived. But search thy heart, and perhaps thou wilt find that Sin reigns there. It may be there is some sin of Commission which thou livest in, which thy heart delights in. Or some sin of Omission, perhaps thou dost live in the Neglect of Prayer from day to day, Lam. 3. 40. Let us search and try our ways, and turn again to the Lord. If men would search impartially, they would be more likely to turn. Alas many do not turn, because they think that work is done already; whenas they have turned only from some sins, and not from all. Take heed lest some secret unknown sin which thou art unwilling to see prove the ruin of thy soul. O for the Lords sake be not deceived: And therefore examine your own hearts and estates before the Lord.  
2. Set yourselves to consider seriously of those things wherein your souls, and everlasting estates are concerned. Sinners are apt to put off all good Exhortations, by saying, they cannot convert themselves. True, but you may use the means; of which Serious Consideration is none of the least. You may Consider and Ponder of things between God and your own souls if you will; and who knoweth but that the effect of it may be Conversion. David mentions this as the reason of his Turning into the ways of God. Psal. 119. 59, 60. I thought on my ways and turned my feet unto thy Testimonies: I made hast and delayed not to keep thy Commandments. If men would think, belike they would turn. Serious ConConsideration would cause them to make hast and not delay their Repentance. The sinners in Samaria persisted in their evil way, why? it is said, They consider not in their hearts that I remember all their wickedness, Hos. 7. 2. If a Sinner would go alone and consider in his heart that God has taken notice of all his sins, and will one day Call him to an account for every one of them, without Repentance; it may be that would awaken him so, as that he would immediately turn from his evil way. Oh that you would go alone, & think with yourselves, every one of you that are yet in your sins, If I should dy this night what would become of my poor soul? If a sinner would but consider the danger that he is in; and that his immortal soul is hanging over the mouth of Hell only by the rotten thread of a frail life, if that break,( as it may the next moment) down falls his soul into the bottonles pit. I say, if sinners would but consider this, they would surely make as great hast out of their sins, as ever Lot did out of Sodom.  
3. In the Lord's Name and strength, take up a firm Resolusion now to turn from sin. There are many that have faint purposes that way, but they don't come up to a full Resolution. Austin in his Confessions acknowledgeth that it was so with him: He had thoughts of turnTurning from his evil way, but still put it off, until GOD came in mightily upon his heart, as he red that Scripture Rom. 13. 11, 12. Now it is high time to awake out of sleep, the night is far spent the day is at hand, &c. And then he said, Why not NOW Lord? I have thought with myself many a time, I would turn from my evil way, sometime hereafter, but why not now Lord? and from that hour he was fixedly and for ever resolved against every sin.  
O let thy heart within thee resolve so too. And therefore resolve now upon Prayer to God that it may be so. Resolve to continue praying as Ephraim did, Turn thou me O Lord, and I shall be turned.    

There shall be a Day of Judgement.  MATTH. X. 15. It shall be more tolerable for the Land of Sodom and Gomorrha in the Day of Judgement, than for that City. 
IN this Chapter we have both the Commission, and the Instructions which the Apostles received from the Lord Jesus Christ, when they were first sent forth to preach the Gospel. The Lord instructed them unto whom they should first go and make a tender of the Gospel: Only to the Jews, and not to the Gentiles, until such time as it would be seen whether the Jews would accept thereof or no. In the preceding verse the Lord directs them how they should behave themselves totowards such as would reject them and their Doctrine, viz. that they should shake off the dust of their feet against them; and we find that in after times the Apostles practised accordingly. Act. 13. 51. Whereby they declared that they looked upon such Persons tho' Israelites, as profane and as abominable as any Heathen, and therefore such as they would no more hold Communion with; but that they would go away from them, and carry the Gospel to others who would give it a better Reception. The Jews looked upon the very earth or dust which was brought out of Heathen Lands to be impure, yea, as unclean as the Ashes of a dead Carcase which they might not touch. Hence by shaking the dust of their feet against them, they would signify that they were such Sinners as did defile the very ground they trod upon, and so as abominable as any Heathen.  
In this verse there are Two Things contained,  
1. A Declaration of the grievous punishment which shall come upon them that despise the Gospel. It shall be more tolerable for Sodom and Gomorrha than for such. Sodom and Gomorrha are instanced in, because they were made the most terrible Example of Divine VenVengeance that ever was in the world.  
2. When this punishment shall be inflicted, viz. At the Day of judgement. Hence the words are spoken in the future Tense: 'Tis not said, it is, but it shall be more tolerable for Sodom & Gomorrha, so that a Punishment yet to come on the Sodomites is spoken of.  
The Words afford unto us several Doctrines, I shall only mention Three as being the principal.  
DOCT. 1. That there shall be a day of judgement.  
Doct. 2. That at the day of judgement all sinners shall not suffer alike, but some will have a far more intolerable Punishment than others shall.  
Doct. 3. That they who have despised the Offer of the Gospel shall at the Day of judgement fall under the heaviest CONDEMNATION.  
At present only concerning the first of these Doctrines, Viz. That there shall be a day of judgement.  
For the clearing of this Doctrine, there are three things to be inquired into. 1. How it does appear that there shall be such a day. 2. What kind of day it will be. 3. The Reason why there must be such a day.  

Quest. 1. How does it appear that there shall be a Day of Judgement?  
ANSW. 1. The Scripture does abundantly bear witness to this truth. In the Old Testament there are many Testimonies concerning a judgement to come. So in the Book of Psalms: as in Psal. 50. 3, 4. and 96. 13. not to mention other places. And the Prophets, in special Isaiah, Daniel, Malachi speak expressly and distinctly of this judgement. Hence the Jews themselves aclowledge that there will be a general Day of Judgement. But in the New Testament this( as well as many other great Truths) is more clearly and abundantly made known. Yea, the Form of judgement is there described, as in the Latter end of the twenty fifth Chapter of Matthew we may see.  
2. The Light of Nature, and that Conscience which is in men, sheweth that there must needs be a Judgement to come. Conscience is a mans judgement of himself, as subjected to the judgement of God. The Apostle sheweth that the Gentiles do by nature the things contained in the Law; their Conscience bearing witness, and their thoughts accusing or excusing in the mean while h. e. until the day come that God shall judge the secrets of men by Jesus Christ. Rom. 2. 15. 16. Before the great day of judgement come, they are judging and impleading themselves, There is a day of judgement kept in the Conscience, which proveth that God will have a Day of Judgement for all men. If men were not to be judged by God, they would never enter into judgement with themselves. Hence there are secret, aweful fears upon the spirits of Sinners with respect unto this Day: Yea sometimes in the worst of sinners. When Felix heard Paul reasoning concerning Righteousness and Temperance and JUDGMENT to come. he trembled. Act. 24. 25. Especially when Sinners ly upon sick-beds, and Death-beds, Conscience tells them they must appear before the judgement seat of the GREAT GOD and answer for all the evils they have done. Or if men commit any great sin, conscience tells them they must to judgement for that sin. He that shall tell a lie against his Conscience, or commit any such grievous sin, has that in his own breast( a Conscience) which is a Preacher of Judgement to him, because of that Sin.  
3. The Providence of God does so order matters in the World, as that we may from thence conclude that there will be a Day of judgement. e. g. He permits wrong judgement to pass among men in the world. Guilty men are here acquitted, and innocent men are oftentimes condemned. Psal. 44. 21. Solomon did from that Consideration conclude, that things will one day be called over again, and another judgement be passed by Him who is the supreme and righteous JUDGE of all the world. Eccles. 3. 16. Great and Heinous sinners do sometimes escape punishment, not only from men, but from the Hand of God in this world. Though some such are punished to show there is a Providence, yet others escape to show that there is a judgement to come, 1. Tim. 5. 24.   

Quest. 2. What kind of day will the Day of judgement be?  
Answ. 1. It will be a great Day. judas speaketh of the judgement of the great day. ver. 6. Hence it is called that day. 2. Tim. 1. 12. There never was such a day before, and there never shall be such a day after this. It is styled the day of God. 2. Pet. 3. 10, 12. Great & eminent things are expressed by the Name of God in Scripture.  
It will be a great day, 1st. In respect of the great Multitude which then shall be judged; The whole world: God hath appointed a day wherein He will judge the world. Act. 17. 31. Whole Nations, yea all Nations shall be gathered before His Judgement seat. Mat. 25. 32. Not only such as shall be found alive on the earth, when the Judge shall come down from Heaven, but such as are dead, whose souls have been Thousands of years either in Heaven or Hell, must then to Judgement. 2. Tim. 4. 1. What a great day will that be, when all the men that ever were in the world or that ever shall be, must every mothers Child of them appear before the judgement Seat of the great GOD! All good men shall be judged tho' not condemned. Mat. 25. 34. And all wicked men, Rev. 20. The sea gave up the dead which were in it, and death and hell delivered up the dead which were in them, & they were judged every man according to their works. Nay, the Angels that have sinned shall then be judged. They are reserved for everlasting Chains unto the judgement of that great day. Therefore it is that the Apostate Angels tremble at the thought of this day: When they saw the Son of God they cried and roared and said, Art thou come to torment us before our time? Mat. 8. 29. They know that there are hotter chains reserved for them, than those which at present they are in; and the dismal thought thereof makes all the Devils in Hell to tremble. 2. The day of Judgement will be a day of great Discovery. Hence it is called a day. In the Night things ly hide, but in the day they are discovered: So in the dark night of this present world, many things are unseen and unknown-which then all the world shall see & know. lieu. 12. 2. It will be a day of great discovery in respect of the works and Dispensations of God. Hence 'tis called a day of Revelation. Rom. 2. 5. The Works of Creation and the Mystery of Redemption, and the strange Mysteries of Providence, and Wisdom, and Righteousness of God in all, will then be revealed to the Admiration of men and Angels for ever. There will also be a great Discovery of men in that day. The Spiritual and Eternal estates of all( which are now known to God onely) will then be made manifest to the whole world. It will be seen who were sheep and who were goats: who were Wheat and who were Tares: who were wise and who were foolish Virgins. Many that have made a great Profession, that walked in Fellowship with the people of God, that sate down with them at the Lord's Table, will then he found standing at the left hand of Jesus Christ, and their hypocrisy discovered. And it will be a Day of great Discovery, as to the works of men. Eccles. 12. 14. For God shall being every work into Judgement, with every secret thing, whether it be good or whether it be evil. Secret Thefts, secret Uuncleanesses, Secret adulteries, all will come out, and the whole World shall hear of those things at the day of judgement. Yea; the very thoughts of men will be discovered. The secrets of all hearts will be disclosed in that day 1. Cor. 4. 5. The good designs and gracious purposes which have been in the hearts of holy men, the Lord Jesus will then reveal them and speak of them to their praise, before all the World. And the evil purposes, and wicked thoughts which have been in the hearts of ungodly men shall then be  told of, to their everlasting shane.  
2. The Day of Judgement will be to the unbelieving world a most terrible day. Hence it is expressed in the Scripture by that of the terror of the Lord, 2. Cor. 5. 11. There have been terrible Types, & forerunners of this dreadful day. Those lesser days of judgement, which have been in the world, when God has called whole Nations to an account, and executed judgement upon them, were Types and forerunners of the General judgement; and thence are in the Scripture set forth by Expressions which are most proper to the great and last Judgement. The terror of this day no heart is able to conceive, nor tongue able to express. But it appears especially in 4 particulars.  
1. In that it will be a Fiery day. This vivisible World is subject to a two-fold Destruction, one by Water, the other by Fire: that by water was accomplished on the old world in the Dayes of Noah; the other by Fire will take place at the day of judgement. 2. Pet. 3. 7. The Heavens & the earth are reserved unto fire against the day of judgement. & ver. 12. Looking for the coming of the day of God, wherein the heavens being on fire shall be dissolved, & the Elements shall melt with fervent heat. The Scriptures both of the Old and of the New Testament speak of this fire. Psal. 50. 3. Isai. 66. 15, 16. The Day of judgement will begin with flaming fire. Dan. 7. 9, 10. 2. Thes. 1. 8. Yea, and end so too, Rev. 20. 9. Now what a terrible day will that be, when all the earth shall burn at once, and the Heavens be all on a light flamme also!  
2. There will be the most terrible, amazing noise that ever was heard in the world. 2. Pet. 3. 10. But the day of the Lord will come as a thief in the night, in the which the heavens shall pass away with a great noise. The very noise of the fire which then shall prevail every where will be terrible to hear. If a Town be on fire, what a noise does it make! The Rattling of the Flames is terrible to hear. But what then will it be, when all the World shall be on fire! What an amazing noise will those rattling flames make all the World over! And there will be then the most terrible thunderings and Lightnings that ever were known. If when the Lord came down to publish the Law on mount Sinai, there were Thunderings and Lightnings, so that all the people in the camp trembled; how much more when He shall come to judge the breakers of that Law. And what fearful out-cries and roaring Lamentations will amazed Sinners make in every Corner of the world! As undoubtedly they did in the Old World, when they saw that the windows from on high were opened, and there was no escaping that flood of death which was round about them. So it will be much more when Sinners shall behold a flood, a River, a Sea of FIRE and Brimstone that they cannot go from.  
3. At the Day of Judgement there will be the most terrible Destruction and Devastation that ever was. All the wicked in the world shall then be destroyed. Mal. 4. 1. For behold the day cometh that shall burn as an oven, and all the proud, yea and all that do wickedly shall be stubble, and the day that cometh shall burn them up, saith the Lord of Hosts, Therefore the day of judgement is called the day of Perdition of ungodly men. 2. Pet. 3. 7. And there will be a terrible Destruction, not only of men but of other creatures in that day, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat. ver. 12. The Greek word translated Elements is stoikeia, which signifieth Hosts: All the Host of creatures which are in this lower heaven shall at the day of judgement be no more able to live than if they were( as indeed they shall be in) a furnace of fire, whose fervent heat cannot be endured. And the Apostle saith, that the earth also, and the works which are therein shall be burnt up. There are living creatures thereon, Beasts of the field, and creeping things. There are works of Nature, Trees, Herbs &c. And there are works of Art, Houses, Towns, Cities, &c. These shall all be consumed at the last day. What a terrible day will that be when there shall not be a house left standing in all the world!  
4. The Day of judgement will be concluded with the Pronunciation and Execution of a most terrible Sentence upon all Christless Sinners. The man whom God has ordained to to judge the world, ( h. e. his Son Jesus Christ) will then pronounce a Sentence of eternal death upon as many as shall be found in their Sins. How will their Hearts ache, and every joint Tremble, when they shall hear that Sentence wherein every word does breath forth Death and fire Mat. 25 41. Depart from me ye cursed into everlasting fire prepared for the devil and his angels. There will be no appealing from this Sentence, nor shall it ever be reversed. And the Sentence will no sooner be pronounced, but Execution will be done immediately. For the angels of Heaven will be all standing by, and see it done forthwith. The Sentence is, That sinners must be burnt to death for ever, that they must be thrown alive into the lake which burns with fire and Brimstone. The Holy Angels will see this done. They are the Reapers that shall gather the Tares together, and bind them in bundles to burn them. Mat. 13. 30.  
3. The day of Judgement will be unto true believers on Jesus Christ a good Day. It will be to them a day of Rejoicing Phil. 2. 16. A comfortable day, 1. Thes. 4. 18. For,  
1. It will be to them a day of Salvation Heb. 9. 28 And indeed, The Salvation of believers is not consummated before that day. Its true, that their souls are in perfect Blessedness as soon as they depart out of this world. Therefore the Apostle speaks of the Spirits of just men made perfect. Heb 12. 23. But their Bodies are not glorified until the Day of Judgdment, not till the Resurrection at the last day; which is therefore called the day of Redemption, Eph. 4. 30. Rom. 8. 23. When that blessed day shall down upon the world, the Saints of God shall never more be subject to any misery. It will be a time of refreshing from the presence of the Lord, Act. 3. 19. A time of Rest. 2. Thes. 1. 7. And there shall be no more sorrow. Rev. 21. 4.  
2. Believers shall at the Day of Judgement be publicly absolved and acquitted from the guilt of all their sins. A sentence of Absolution will be passed upon them. They will be pronounced blessed; and there are none blessed but they whose sins are forgiven. Mat. 25. 34. Hence the Scripture speaketh of Sins being forgiven in the world to come, h. e. at the Day of Judgement. Mat. 12. 32. It is Controverted amongst Divines, whether the secret sins of Believers will be at all spoken of at the day of Judgement: Some think they shall not, because that would tend to their Reproach and shane. But there is much to be said for the Affirmative, that they shall some of them be spoken of: For some of the Elect of God did commit their sins with such as are Reprobate; now if the sins of these Reprobate must be spoken of, then must the Sins of the Elect, who had Fellowship with them in their wickedness; but then they shall not be condemned, nor any reproach cast upon them for what they have done. In point of condemnation they shall be as if they had never sinned. There is no condemnation to them which are in Christ Jesus. Rom. 8. 1. There was Condemnation to them before they were in Christ, but since that, there neither is nor ever shall be any Condemnation to them. They are without fault before the Throne, before the judgement seat of God. Rev. 14. 5. The Lord will in the day of judgement, declare that their sins are blotted out, They don't remain upon record in God's book against them Act. 3. 19. The Lord Jesus will then say to the true Believer, Tho' thou wast guilty of many and great sins, yet because I dyed for thee, and thou didst believe on me, thy sins are all forgiven, and therefore do thou rejoice for ever.  
3. believers shall at the day of judgement be as so many Kings with Crowns on their heads. Know you not that the Saints shall judge the world? 1. Cor. 6. 2. A Sceptre shall be put into their hands Rev. 2. 26, 27. to him that overcometh will I give power over the nations, and he shall rule them with a rod of iron. i. e. with a sceptre, They shall reign on the earth then, Rev. 5. 10 There are great disputes concerning the reign of Saints on the earth: Nothing is more clearly expressed in the Scripture than that the Saints of God shall one day possess a glorious Kingdom Luk. 22. 29. And their Kingdom they shall not have in heaven only, but in this lower visible world. under the whole heaven: Dan. 7. 27. In the place where they served God and where they suffered for his Sake there they shall reign. But they must not look for a Temporal Dominion in this world: They must stay till the Resurrection, and the day of judgement, and then they shall reign. In the morning. i. e. in the morning of the day of judgement or at the resurrection the upright shall have Dominion Psal. 49. 14. In the Regeneration( whereby the Resurrection is intended) they shall sit upon thrones Mat. 19. 28. Tho Christ only shall pass the Sentence of death upon the reprobate world, yet the Saints shall sit with Him upon Thrones of judgement, as Assistors and Aprobators of that judgement.   

Quest. 3. Why must there be a day of judgement?  
ANSW. 1. Reas. That so the glory of the Divine Attributes may be cleared and vindicated. To vindicate the HOLINESS of GOD Because He is patient and long-suffering sinners conclude that He is not so Holy as he is, that he does not hate Sin with such an infinite hatred and indignation as indeed He does: Therefore the Lord will have a day of Judgement that so all men might see that He is glorious in Holiness, Psal. 50. 21. And to clear the Justice of God; Great sinners do sometimes prosper in the world: But therefore a day of judgement must come wherein God will bring them forth and deal with them for all their wickedness. Job. 21. 7. Wherefore do the wicked live, yea become mighty in power? Ver. 30, The wicked is reserved to the day of destruction, they shall be brought forth in the day of wrath. If they escape punishment here, they shall have the greater punishment in the day of judgement, which is called the day of wrath. So will the Justice of God be cleared for ever. Hence it is called a day of the revelation of the righteous judgement of God. Rom. 2. 5. q. d. The Righteousness of God is not yet clearly revealed, but it shall be at that day. Then also will the Truth and Faithfulness of God be vindicated. There are many threatenings in the Word of God against wicked men, and many Promises to the Righteous. The sum and Scope of the whole Bible is declared in those few words, Isai. 3. 10, 11. Say to the righteous, that it shall be well with him; Woe to the wicked it shall be ill with him. whenas for the present we see it not so: As to outward concerns it goeth well with the wicked, and ill with the Righteous. Should good men have nothing but what they receive in this world, they would many times be of all men the most miserable. 1. Cor. 15. 19 Therefore there must be a Resurrection and a day of judgement. Things at present are very much out of order. The proud are called happy; and such as fear God are trampled upon by the foot of Pride. Hence there must be a day of judgement when all things shall be set to rights: which may be the reason why the day of judgement is called the time of the restitution of all things. Act. 3. 21. Thus will the glory of God be vindicated, in the sight and hearing of Heaven and Earth.  
Reas. 3. There must be a day of judgement that so Jesus Christ, the son of God may be glorified before all men and Angels. For Christ is the person whom God the Father has appointed to be the Judge of the World. Act. 17. 31. He hath appointed a day in the which he will judge the world in righteousness, by that man whom He hath ordained, whereof he hath given assurance to all men, in that he hath raised him from the dead Christ's Resurrection is an evidence of this. His Exaltation began in his Resurrection: we may from thence conclude that the last degree of His Exaltation. which is in His sitting to judge the world at the great Day, will in the appointed time take place. It is said concerning Joshuah,( who in that as well as in many other respects was a Type of Christ) On that day the Lord magnified Joshuah in the sight of all Israel. chapped. 4. 14. So on the Day of Judgement, God will magnify His Son Jesus Christ in the sight of all the world. God will have all the world to know, that His Son is more than a man; that the honour due to God shall be given to him. Therefore hath He made Him the Judge of all. Joh. 5. 22, 23. The Father judgeth no man, but hath committed all judgement to his Son, that all men should honour the son, even as they honour the Father ther. Moreover, Christ will come to judge the world in greatest State, Majesty and Glory that ever was, or that can be conceived. Mat. 24. 30. They shall see the Son of man coming in power and in great GLORY. Hence His second Coming is called His glorious appearance, Tit. 2. 13. He will command an herald to blow the Trumpet, and to summon all the world to appear before Him; and this herald shall be no less than an Angel, yea an Arch-Angel, 1. Thes. 4. 16. For the Lord himself shall descend from heaven with a shout, with the the voice of the Arch-Angel and with the trump of God. A most glorious Retinue will then attend and wait upon Him. All the Angels in heaven shall come down from thence to wait upon the Son of God in that Day, Mat. 25. 31. The Son of man shall come in his glory and all the holy Angels with Him. Hence Daniel in his Vision of the Day of Judgement, beholded a Thousand Thousand ministering to Him, and ten Thousand times ten Thousand stood before him. Yea, and all the Saints in heaven shall come down from thence to wait upon the blessed Son of God. 1. Thes. 3. 13. At the coming of our Lord Jesus with all His Saints. Yet more, All the Saints then found alive on the Earth, shall be miraculously caught up into the Air, to meet the Lord at His coming, chapped 4. 17. As when a great Person is coming to this or that place, many go out to meet him; so when the Son of God shall visit this lower world with His Personal presence, all the Saints on Earth shall meet Him in the Air. And this may be the true meaning of that Scripture Luk. 17, 34. where Christ saith In that night there shall be two men in one bed, the one shall be taken and the other left. One shall be taken and caught up by the holy Angels to meet the Lord Jesus in the air, and the other shall be left to perish in that Fire which shall then consume the world. Moreover, At the Day of Judgement, the Son of GOD shall sit upon a most glorious Throne, Matth. 25. 31. Then shall He sit upon the throne of His glory, that is to say, His most glorious Throne: So that He will reign then visibly before the world. It is most true, that Christ reigns now in Heaven, but the greatest part of the Children of men in this world, do not know nor believe that: But therefore at the Day of judgement He shall reign in the visible, lower world. Jer. 23. 5. A King shall reign and prosper and execute judgement and justice in the earth. Christ's Judging the world belongs to his Kingly Office, Math. 25. 34. Hence the Dispensation of judgement is called His Kingdom, 2. Tim. 4. 1. The holy Prophets of Old have spoken magnificently concerning the Reign and Kingdom of the Messiah. At the Day of judgement the Truth of all those divine Predictions shall be manifest to all men. Then will Christ appear to be the greatest and most glorious Monarch that ever was. The world has looked upon the King of Persia as a mighty Monarch, because he reigned over a hundred and seven and twenty Provinces, Est. 1. 1. But Christ shall reign over all Nations, from one end of the earth to the other. There shall be given to Him Dominion and glory, and a Kingdom that all People, Nations and Languages should serve Him, His Dominion is an everlasting Dominion which shall not pass away. The Lord shall be King over all the earth, in that day there shall be one LORD, and His Name One.  
Reas. 3. There must be a Day of Judgement with respect to the Saints of God, That so they may be vindicated from those Reproaches which are cast upon them in the world. The best of men, and those that are most dear to Christ, are oftentimes most reproached and abused. Wicked men speak all maner of evil against them falsely. And it may be their names are never cleared in this world; but therefore the Day of judgement must come to clear all, Psal. 37. 6. Commit thy way to God, and He shall bring forth thy righteousness as the light, & thy judgement as the noon day. This is one reason why good men are so patient under those vile reproaches which are cast upon them; it is because they know that at the day of judgement, the LORD whom they serve will vindicate them. With me( says the Apostle) it is a very small thing that I should be judged of you, or of mans judgement; He that judgeth me is the Lord. 1. Cor. 4. 3, 4. And a Day of judgement must come that so the Lord's faithful Ones may be rewarded for all that they have done or suffered for God and for the Lord Jesus Christ. For then God will give Reward to them that fear His Name, small and great. Rev. 11. 18. And they that have suffered for His sake shall then reign with Him.  
USE. Let every soul endeavour to be prepared for this Day. A Day of Judgement will come. All that are wise will make it their chief endeavour to give up their Account with joy and not with grief in that Day.  
Consider. 1. That all and every one of us must make our personal appearance, before that dreadful Tribunal. 2. Cor. 5. 10. We must all appear before the judgement seat of Christ. O do you think of that! All in this Congregation, every Mothers Child; and throughout the whole world, High and Low, Rich and Poor, Old and Young they must all to judgement. Rev. 22. 12. I saw the dead small and great stand before God; and the books were opened, and the dead were judged out of those things which were written in the books, according to their works. Whoever thou art, God will have thee to judgement, Eccles. 11. 9. Know thou, God will bring thee to judgement. Therefore it will be a vain thing for any sinner to think he shall escape. If God that made Heaven and earth will bring him into judgement, how shall he escape? Not a soul of man shall escape the trial. The Great God has resolved, and said, and sworn, that every one shall come before His Tribunal. Rom. 14. 10, 11, 12. We shall all stand before the judgement seat of Christ; For it is written, as I live saith the Lord, every knee shall bow to me and every tongue shall confess to God: So then every one of us shall give account of himself to God. If but one man should escape appearing, the Oath of God must be broken, which is impossible. O man, as sure as the Lord liveth, thou shalt stand before his judgement seat, and be tried and judged, either to everlasting Life, or everlasting Death.  
Consider, 2. That at the day of judgement, men must be called to a very particular and strict Account. All the Actions of their Lives must then be looked over. The things which they did whilst their souls continued in their bodies, they must be accountable for them. God shall bring every work into judgement. Eccles. 12. 14. Yea, they must be called to account for their words: So has Truth himself declared, Mat. 12. 36. I say unto you, that every idle word that men shall speak, they shall give an account thereof in the Day of judgement. How much more shall men give account for wicked words, for unclean, filthy words, for lylying words, for Oaths and Curses, and Blasphemies which they have poured forth out of an evil mouth. And what a dreadful account will many Sinners have to give up for these things in the day of judgement! Yea, men shall be called to an account in that day, not only for all that they have done, but for all they have received. It is said in the Parable concerning the Talents, after a long time the Lord of those servants cometh and reckoneth with them. Matth. 25. 19. Whatever Talents God shall entrust any man withal, first or last a day of reckoning will come. The Lord Jesus will say to some at the great Day, You had such Estates in the world, but what did you do with your Riches? did you improve them for God, or did you not abuse them for sin and to dishonour His Name? He'll say to another; Thou hadst a Talent of understanding, thou hadst Wit and Memory and Learning above many others, but how didst thou make use of thy parts? He will say to another, You enjoyed the means of grace, you heard many Sermons: Did not you live in New-England? and whose Ministry did you live under there? What account can you now give concerning all the Sermons which you have heard? Did you repent of Sin and believe on the Son of God, and deny all UnUngodliness and worldly lusts, and live soberly, righteously, and Godly in the world?  
Consider. 3. That as death leaveth a man, so judgement will find him. All the time which men have to prepare for judgement is only whilst they are in this world. There is no work in the grave whither thou goest. For there is a particular Judgement passeth upon every soul at death, Heb. 9. 27. It is appointed unto men once to die, but after this the judgement. When once a mans soul is out of his body, it appears before the Judge of all, and is sentenced, either to Life or Death for ever; which particular judgement will be published at the Last Day. If death find a man unprepared, so will judgement. Therefore it highly concerns every man to prepare now. Miserable Sinner, thou knowest not how soon death may come upon thee like an armed man, and drag thy soul before the judgement seat of GOD! It may be this night it will be so. Death sometimes giveth no warning before it comes. Remember that Scripture, Amos. 4. 11. I have overthrown some of you, as God overthrew Sodom and Gomorrha. And how was that? verily by Thunder and Lightning from Heaven. And has it not been so amongst us also? There have been( to my observation) about Twenty persons in this Land, who have at several times, and places been killed with Lightning: some such very lately. Therefore if God fell upon them, and struk them dead in a moment; how dost thou know but that it may be so with thee? If thou continuest unprepared for Death and judgement, thou knowest not but that the next Thunder-storm that cometh, may prove to thy soul, as snares, and fire, and brimstone, and an horrible Tempest.  
Consider. 4. As judgement shall find a man so it will be with him to all Eternity. Eternity will fasten its iron Teeth upon thy soul then. Hence the Scripture speaketh of Eternal judgement. Heb. 6. 2. because men shall then be judged to an eternal estate either of weal or of woe. The wicked shall then go away into everlasting punishment, and the Righteous into Life eternal. If judgement find a man in a good estate he shall be for ever with the Lord, he shall be where there is fullness of joy, and pleasures for evermore. But if judgement find him in his sins, he shall be cast into a dungeon out of which he shall never come, even into blackness of darkness for ever. O think of this one word, If judgement find thee in thy sins; after thou hast been in misery as many millions of Ages as there have been dayes and minutes since the world began, thou art no nearer to an end of thy misery than thou wast the first hour that the Son of God passed on thee a sentence of eternal death.   

For Direction here,  
1. Think often on the DAY of judgement, and what will then become of thee. Often let the Thought of that come into thy heart. One of the ancients hath such an Expression as this: Wherever I go, whether I am at home or abroad, alone or in Company, Meethinks I am still hearing the last Trump sounding, and that heaven-shaking voice of the Son of God, Arise you dead, and come to JUDGMENT. Think what will then become of thee. Must I then go to Heaven or Hell? If the Lord Jesus should come to Judge the world this night, what would He say to me? what Answer can I give to Him concerning my Time in this world, how I have spent it? Would the Lord say to me, Come thou blessed! or will He not say, Go thou cursed.  
2. Make through-work of it, in the matter of Repentance. Thoughts of the Day of judgement should awaken hereunto. Act. 17. 30, 31. Now God commands all men evry where to repent, because he hath appointed a Day in which he will judge the world. As for impenitent sinners that live so, and die so; the longer they live the worse it will be for them at the Day of Judgement. Rom. 2. 5. But after thy hardness, and impoenitent heart, treasurest up wrath against the Day of wrath.— An impenitent Sinner adds to the heap of Wrath by every sin which he does commit. Those Treasures of wrath which he has been heaping up for his miserable soul will never be spent. O therefore confess Sin: Enter into judgement with thy self now, if thou wouldst not have God enter into Judgement with thee at that Day. And forsake Sin: He that confesseth and forsaketh shall find mercy. Nor is it enough to forsake some sins only, but all known sin. If thou hast been a Swearer, confess that sin before God, and forsake it. If thou hast been a Drunkard, confess that sin and forsake it. Or if thou hast lived in Wantonness, Uuncleaness, Self-polution( the sin which young men are commonly damned for) confess it to God and forsake it. Or if thou hast lived in any other sin, O turn from it unto God with thy whole heart. If thou shouldst continue to live but in one sin, at the Day of Judgement thou wilt wish that thou hadst never been born. Repent and turn from all your Transgressions, so iniquity shall not be your ruin.  
3. Make sure of an Interest in Christ. When the Flood came, they in the Ark were safe, but all others perished: So at the day of judgement, they that shall be found in Christ, will be happy, but all others must into the fire that never shall be quenched. Verily an interest in Christ will be thought worth more than a Thousand worlds in that day. Make sure of it then now. Let no man please himself, that he is of a civil-blamless Conversation; that may be, and yet thou a stranger to Christ: and then woe to thee at the day of judgement. Neither thy civility nor thy external privileges, nor thy performance of Religious duties can save thee without an interest in Christ. Therefore it was the Apostles greatest Care, that at the judgement day, he might be found in Him. Phil. 3. 9. Let that be the greatest Care of every soul.  
4. Be fruitful in every good mork. The more good any of us do with a sincere heart, the more comfort and glory shall we have in the Day of Judgement. Now sow plenplentifully in works of Charity, and you shall reap the fruit of all at that Day. God is not unrighteous to forget your work and labour of Love, which you have shewed towards his Name, in that you have ministered to the Saints, and do minister. Heb. 6. 10. Not the least dead of Charity but shall be remembered and honourably rewarded. Whoever hath given but a cup of could water, to a Disciple in the name of a Disciple, shall be rewarded for it in that Day: How much more shall great Services for GOD and for his People, be highly and Eternally recompensed! Be likewise abundant in works of Piety. O be much in prayer, especially in Secret prayer, and you shall be rewarded openly in the Day of judgement. Alas, there's many a wretched man that will think with himself at that day, Oh if I had spent that time in secret prayer and Communion with God, which I misspent in vain Company, in unprofitable discourses, in Taverns, in mad merry meetings; my soul might have been saved, and my Reward great in Heaven; whenas now, because I have been an unprofitable Servant, I must be cast into outer and Eternal Darkness. Oh then, Let every man practise Now, as he will at that DAY wish he had done. Christians may live so, as that every thing they do shall be Fruit, and so add to their Crown in the Day of Judgemnt: so it shall be, if they have respect to God and His Glory in every thing they do. Let us then labour to become like unto Jesus Christ, who did always the things that please the Father. And if as He was, so are we in this world; we shall have boldness in the DAY of JUDGMENT.    

Fruitful Christians glorify God.  JOH. XV. 8. Herein is my Father glorified, that ye bear much fruit. 
THese Words are part of a Sermon preached by our Lord Jesus Christ to His Disciples. He does therein compare Himself to a vine, and Believers on Him to vine branches; showing that they can no more bring forth fruits of acceptable Obedience unto God of themselves, than a branch that is separated from the Vine can bear grapes.  
In the preceding verse, our Lord exhorts His Disciples to abide in him, i.e. to continue constant and steadfast in the way of Faith and obedience. And the Motive whereby he urgeth that Exhortation is, because then God will hear their prayers. If you abide on me, and my words in you, ask what you will, and it shall be done unto you. which is to be understood with this Limitation, so far as they should ask things agreeable to the Will of God. The words now before us are a Confirmation of that Assertion. If Christians that bring forth much fruit glorify God, then we may be sure that he will hear their prayers, I shall not insist on any Observation from the Contextural Consideration of the words, but from them as in themselves considered, the Doctrine is.  
That fruitful Christians, especially such as are abundantly fruitful glorify God.  
For the clearing of the Truth before us, 3 Things may be inquired into. 1. What's implyed in this Fruit. 2. When Christians may be said to be abundantly fruitful, or to bear much fruit. 3. In what respect such are said to glorify God  

QUEST. 1: What is implyed here in fruit?  
ANSW. 1. It does imply a work of Grace in the soul. All those Graces which are wrought in the souls of believers are compared to fruit in the Scripture: yea, unto ple●ant and savoury fruit Cant. 4. 13, 16. Thy plants are an orchard of pomegranates with pleasant fruits.— let my beloved come into his garden, and eat his pleasant fruits. Faith is compared to fruit. When the Colossians believed, tis said, the Gospel brought forth fruit amongst them. chapped. 1. 6. And all graces are called fruit. Ephes. 5. 9. The fruit of the Spirit is in all goodness. Thus Gal. 5. 22, 23. But the fruit of the spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. Hence godly men are compared to good trees which bear good fruit, Mat. 12. 33. They are called trees of righteousness, Isa. 61. 3.  
2. As the Habit of grace, so all the Actions thereof are fruit. All Graces motions and operations, whether internal in the heart, or externally manifested, are Fruit. Where there is true grace, it will surely discover itself. Grace is compared to Life in the Scripture, Eph. 2. 9. You hath he quickened. Now Life discovers itself, at leastwise by breathings; So does grace in the soul always discover itself by breathing after Christ, and after Holiness. Now all discoveries of a gracious frame of heart, are the Fruit here spoken of. Therefore▪  
3. Holy and gracious Thoughts are frui● All gracious workings in the minds of tr●● believers on Christ ere Fruit. A good Desi●● is so. A godly desire and purpose in the heart is so. When a man is thinking and contriveing with himself how he may promote the Glory of God and Good of men, those thoughts are fruit. As David when he was thinking to build an House for the Name of God, that godly intention was pleasant fruit. And the Apostle Paul had many gracious purposes and designs working in his heart, which Timothy who was intimate with him knew much of. 2. Tim. 3. 10. Thou hast fully known my doctrine, manner of life, purpose,— God seeth, and delights to see holy purposes, and sincere real intentions in the hearts of His servants to glorify His Name.  
3. Gracious words are fruit. It is said of Christ, that gracious words proceeded out of his mouth. When it is so with Christians then they are fruitful. A good three is known by such fruit as that, Mat. 12. 33, 35. Make the three good and his fruit good.— Out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of his heart bringeth forth good things. Gracious Speeches which may tend to the Edification of the soul of the Speaker or of the hearers, are compared to fruit. Pro. 10 31. The mouth of the just brings forth wisdom. and chapped. 11. 30. The fruit of the righteous is a three of life, and he that winneth souls is wise. and chapped. 15. 4. A wholesome tongue is a three of life. Hence also we red of the fruit of the mouth. Prov. 12. 14. In a word, that man is a fruitful Christian, who is duly observant of that excellent Rule laid down by the Apostle, Eph. 4. 29. Let no corrupt communication proceed out of your mouths, but that which is good, to the use of edifying, that it may minister grace unto the hearers.  
5. Good Works are fruit. Col. 1. 10. Being fruitful in every good work. Works of Piety if done from a right principle, and for a right end are fruit Praying, Hearing the Word preached, Setting dayes apart for Prayer or Praise, are holy fruit. And when men do by their Estates encourage the work of the Gospel, or promote public and pious designs, they are truly said to bear fruit. Hence the Apostle saith to the Philipians that he desired fruit which might abound to their account, Cap. 4. 17. Works of Charity are fruit, Almsdeeds are so. Especially when men do with their Estates relieve and refresh the needy Servants of God, thatis fruit and very pleasant fruit before the Lord. Heb. 13. 16. But to do good, & to communicate forget not, for with such sacrifices God is well pleased. When the Churches among the Gentiles relieved the poor Saints at Jerusalem, the Lord was delighted with that fruit. Some who look upon the Song of Solomon as a prophecy, suppose works of Charity to be intended by those Expressions, Cant. 4. 10. How fair is thy love, my sister my spouse! How much better is thy love than wine, and the smell of thine eintment than all spices! However, it was pleasant fruit. When Christians carry it one towards another as the rule of Charity requireth, they are said to bring forth fruit, And this is in a special manner intended in my Text: When Christ saith to his Disciples, bring forth much fruit, His meaning is, Love one another much.   

We come then to the 2nd. Enquiry, viz▪  
When may Christians be said to bear much fruit? And the Answer to that is clear from what has been said in showing what the fruit here spoken of is. In two words,  
1. They that have much grace, bear much fruit. There is a marvelous difference among true Christians as to degrees of grace. Tho every Believer hath every grace in some degree, yet it may be he has no grace in that eminent degree which some others have. Hence some Christians are compared unto Babes, others unto grown men. 1. Cor. 3. 1. Some to children, others, to fathers 1. Joh. 2. 13. As there is a Difference in spiritual gifts, that one Saint does very much excel another; so there is in grace. The grace of one does exceed the grace of another, as much as the strength of a man is above the strength of a child. Now inasmuch as grace is fruit( as was shewed) the more grace any man hath, the more fruit does he bear.  
2. They that do most good are most fruitful. Grace will prompt a man to be doing good. Hence the more grace he hath. the more good will he desire and endeavour to do. The Lord Jesus Christ, who is in this Chapter compared to a vine, was the most fruitful vine that ever was. Like Jotham's Vine, and like his Figtree, which had good fruit, whereby the heart of God and man was cheered. judge. 9. 11, 13. He was always doing good, Joh. 8. 24. I do always the things that please Him, Now nothing pleaseth God but that which is good. When a Christian is in some measure like Christ, that all that have occasion to converse with him, are, or may be the better for him, then he is one that bears much fruit. As( I remember) Junius says concerning that Learned and holy Ursin, that He never went to converse with him about any matter, but he was the better for it, he heard something from him that was for his edification. This is to bear much fruit. When a Christian shall be very instrumental for the good of others, he is abundantly fruitful. It was said of Jehojada, that he had done good in Israel both towards God, and towards his house. 2. Chron. 24. 16. So they that have done much good in their Generation, have brought forth much fruit. And the truth is, A man cannot do greater good in this world, than to promote the good of the souls of men: Therefore to be abundantly instrumental in the Conversion, and Edification of souls, is to be very fruitful. That some take to be especially intended in the words of my Text, If you bear much fruit, h. e. by private and public endeavours for the good of immortal souls, then God will be glorified. Hence in the 16th verse of this Chapter Christ says, I have ordained you, that you should go and bring forth fruit, and that your fruit should remain. The fruit which the Apostles brought forth by the Sermons which they preached, and by their Writings, remains to this day unto the Edification of the Church of God.   

We proceed then to the 3d. Enquiry. vizt.  
In what respects, or upon what accounts fruitful Christians are said to glorify God?  
Answ. 1. Because fruitful Christians do make it appear that God is a glorious One. Men are not said to glorify God, as though they made him more glorious than he was before, for that is impossible: Their goodness does not extend to Him: God's Essential Glory is infinite, and therefore itis impossible that there should be any addition thereunto: But when Christians bear much fruit, they delare His glory before the world. They make it manifest that the LORD is a Glorious GOD. 1. Pet. 2. 9. That you should show forth the praises of Him, or the virtues of Him. The Virtue, the Power of God is shewed forth, when his people are made fruitful. When grace is wrought in the soul, the mighty Power of God( which is his Glory) is exerted and manifested. And so it is when they act and exercise grace. e. g. When a Christian does exercise much patience under affliction, the power of God is thereby magnified and manifested to the praise and glory of his Name. Col. 1. 11. strengthened with all might according to his glorious power, unto all patience and long-suffering with Joyfulness. Its wonderful to see with what patience some Christians endure their Temptations and Afflictions: but it is from the glorious power of God strengthening their hearts and spirits. Again, That such poor, weak creatures as the children of men are, should be enabled by Faith to encounter with and to overcome sin, Satan, & the world! this shows the glorious power of God. Besides all this, The more a Christian does abound in fruits of Charity and Holiness, the more like he is unto God. The Lord is good, and He does good: Therefore they that do much good are like to Him. do good( said Christ) that you may be the children of your Father which is in heaven. Mat. 5. 44, 45. that is to say, that you may be like to Him, as children resemble their Father: That the world may in you and by you see something what God is, what glorious perfections are in his Nature.  
2. When Christians bear fruit as they ought to do, they cause the Name of God to be blessed and praised. That may be meant by these words, Herein is my father glorified. h. e. this will tend to his praise. Isai. 60. 21. Thy people shall be all righteous,— the branch of my planting, the work of my hands, that I may be glorified. h. e. by means of whom I shall have praise and glory. As for fruitful Christians, there are many that do bless them, and bless God for them. All the Churches in Judea, when they understood what a fruitful Christian Paul was, they blessed God for him, Gal. 1. 23, 24. They heard that he which persecuted us in times-past, now preached the faith which once he destroyed: & they glorified God in me. By means of him & for him they praised God. Titus also, was a fruitful Christian, and the holy Apostle blessed God for him, 2. Gor. 8. 16. But thanks be to God who put the same earnest care into the heart of Titus for you. And he exhorts the Corinthians unto fruitfulness from this consideration, that then many would bless God for them. If you( saith he) be serviceable unto others, they will glorify God, and there will be many Thanksgivings to God, 2. Cor. 9. 12. 13. Yea, The Fruitfulness of Christians doth sometimes cause the world to think and speak well of the Name of God; that the world will say, surely God is a good God, whose servants are thus good, & that God is a holy God whose servants are thus holy. Hence Christ said to his Disciples, Mat. 5. 16. Let your light so shine before men that the may see your good works, and glorify your Father which is in heaven.   

I proceed to make some Aplication of this Doctrine. 1st. By way of Instruction or Information.  
Instr. 1. Hence fruitful Christians are dear to God. His Glory is dear to him, and therefore they that are active instruments in glorifying his Name, must needs be dear to him. They abide in his love, as Christ here speaks. and thence it is that their prayers can do much with God. Whatever they ask, he is ready to grant them. They no sooner speak, but speed. It is because God has a special delight in the persons of such as love to glorify his Name, and so in their prayers. The Lord Jesus Christ said, Therefore doth my Father love me, because I laid down my life. Joh. 10. 17. So God does therefore love some Christians above others, because they are more fruitful, and He has more glory to his Name by them than he has by others. Not that God's love of Good-will does at all depend upon the works or goodness of men: Nor was He at all moved from the fore-sight of any fruit or gracious Qualifications in them, to set his heart upon them; but because He has loved them, therefore they become fruitful. Only His love of delight in them, is more or less according to the measure of the fruit which they bring forth to his praise and glory. Men if they have Vines or Trees in their Orchards which are very fruitful, they take a peculiar delight in them. So does the Lord do. Job was the most fruitful Saint in the world in his time; and how was the Lord taken with him! Cap. 1. 8. Hast thou considered my servant Job, that there is none like him in the earth! The Lord seems to glory in having such a good and useful servant as Job was. Moses was a most fruitful man, and brought more glory to God than any one in the world in the Age wherein he lived, and God delighted in him: yea, he was so dear to God as that He could not bear to have any one speak an ill word of him, Numb. 12. 7, 8, 9. But especially when Young men are abundantly fruitful, the Lord does exceedingly delight in them: As we see in that instance of the Apostle John, of whom Ecclesiastical Story reports that he was the youngest of all the Disciples, but one and twenty years old when he began his public Ministry and Apostleship: and he was the disciple whom Jesus loved. To see a man so young so set upon glorifying God, was very pleasing. If a man has in his Orchard a young three loaden with fruit, he takes delight in looking upon it: A young man that is always doing good, the Great God never looketh upon him but with delight.  
Instr. 2. Hence it is a very great mercy to have an opportunity of being fruitful. there is no creature capable of a greater happiness than to be an active instrument of glorifying God. Therefore opportunities that way are singular mercies. I remember an eminent Divine that was wont to say, My opportunities are my greatest riches. To be improved in public Service for God amongst his people is a wonwonderful favour; and it is a very evil thing to decline all such advantages for Service to the Name of God. Not that a man is always bound to make use of every opportunity: For God may be so gracious to him, as to put many great opportunities into his hands, more than he can make use of. And then he must consider with himself, In which of these shall I be like to bring the greatest and most lasting glory to the Name of God? and let him be sure to do that. But when men shall out of passion or discontent, or for any carnal ends, decline all public Service for Christ and for his People, it is certain that their hearts are not set upon glorifying God as they ought to be, and that they don't act grace but corruption. Moreover, It is a great happiness to be called to Suffer for God's Name and Truth. Phil. 1. 29. Unto you it is given in the behalf of Christ, not only to believe on him, but to suffer for his sake. Not that Sufferings are in themselves desirable, only as then and thereby we have an opportunity to glorify God. In that respect if you be reproached for the Name of Christ, happy are you, for on your part He is glorified. Its then a great mercy to have an opportunity to be either doing or suffering for Christ.  
Instr. 3. Hence they that call themselves Christians, and yet bear little or no fruit, are a dishonour to the blessed Name of God. And yet alas how many such are their! Christians who are barren fig-trees, or barren Vines in the Lord's garden, that have the leaves of Profession growing on them, but not the Fruits of practise: That when the Lord cometh to them looking for fruit, He findeth nothing but leaves, a mere formal profession, of whom He may justly say cut them down, why cumber they the ground? There are others that have blossoms only. Convictions of sin and Duty, and beginnings of Reformation are Blossoms. Many have had these who never brought forth the fruit of true Repentance, and Faith, and Holinass. Oh how have they dishonoured God, and what a deadly case are their souls in! Naturalists observe that if a three blossom, and yet does not bear fruit, it is many times a sign that it will die; So when persons have Convictions, and Troubles of Conscience, and begin to set upon the practise of holy Duties, but notwithstanding these illuminations are not thoroughly converted, it is a sad sign that their souls shall die forever. The Apostle speaks of trees whose fruit withered, without fruit, twice dead, judas. 12. They that have had convictons, and some external Reformations; and after that return to their former evil ways again, are twice dead. And don't we see some withered professors of Religion! The time was when they made a fair show, a glorious profession, but all is withered away into sapless Formality. Such may well fear that they were never truly implanted into Christ, and therefore are they cast forth and withered.  
And there are many true Believers, which tho' they bear fruit, yet but little fruit comparatively to what they should and might do. What barren hearts have they! Not so many holy thoughts therein as ought to be! what barren lips, that are not filled up with profitable discourse! This, verily is the great sin of many professors: They spend whole hours in Company with one another, and yet not one edifying word all that time. Nay, it may be their Comunications such, as they would be ashamed to say what they had been speaking, if the holy Lord Jesus should suddenly break in upon them and demand what their discourses were about. As he did when his Disciples were in a house at Capernaum, the Lord asked them, what was it that you disputed among your selvs by the way? And they held their peace, for they had been disputing who should be the greatest. Mark. 9. 33. 34. They were ashamed to tell what discourses had passed amongst them. Is there not a great deal of unfruitful Discourse amongst Christians when they meet occasionally? On a time there happened to be a number of Christians together, and their Discourse being frothy and fruitless, a young man in the room who was of a more serious and holy temper than the rest, took his pen and ink and for a while in Short-hand wrote down what every man said, and having so done, he prayed them to tell him what every man of them had spoken since they came together, but if you cannot( said he) I'll red to you what has passed in discourse: You( said he) spoken these words, and you( said he to another) utterd these words, and you( said he) to a third, had these Expressions: and when they heard over again what foolish talk had been among them, they were all ashamed. Certainly many good people are not so mindful as they should be, that of every idle word they must give an account to Christ in another world. Such dishonour God by their unfruitfulness.  
And are men duly careful to glorify God with their outward Estates? Do they bear much fruit in that respect? Some that have considerable estates, how little good do they do with them! They can lavish out of the bag to serve an Idol, to gratify a Lust: would they with a sincere heart do as much for God who has given them all they enjoy, what blessed acknowledgements should they have from Jesus Christ at the great Day! But if they be put upon a good Work, how little have they to spare! Such Christians dishonour God.   

USE. 2. EXHORTATION.  
Let us Endeavour to be abundantly Fruitful. The Motive in the Text, is enough if there were nothing else to be mentioned. Where is there a man that has the heart of a Christian in him, but above all things in this world, he desireth to glorify God? So shall you be my Disciples, saith Christ. It is the spirit of a true Disciple of Christ to desire that God may be glorified, and therefore to endeavour to be fruitful. But moreover,  
Consider, 1. We may bear much fruit, if the fault be not our own. Some indeed are advantaged thereunto above others, namely, They that are in a public capacity( as many before the Lord in this Assembly are.) A Magistrate is put into a capacity of bearing fruit in such a Degree, as that the whole country shall fare the better for him: By being Zealous for God, in the Execution of Justice, and the Suppression of 'vice. He may stand in the Gap, and save a whole People from Ruin. When Sin is Duly punished, all fare the better for that fruit of Righteousness. And They that minister in the House of God, have an opportunity put into their hands of being abundantly fruitful. He that converts a sinner, and so saveth a soul from death, beareth much fruit. He that builds up many in Faith and Holiness, beareth much fruit. That Minister who shall be an Example of the Believers in Word, in Conversation, in Charity, in Spirit, in Faith, in Purity, beareth much fruit, and many souls will feed thereon, and bless God to eternity that ever they knew such a one. But Private Christians also, may bear much fruit: They may set such an Example as many others may be the better for: And by their prayers they may do much good. A prayerful Christian is a fruitful Christian. I will suppose a poor man, or a poor woman that is little taken notice of by the world, but is much in prayer, and is upon all occasions getting others together and inciting them to Prayer, and provoking them to love and to good works; I say the whole Town and Land fareth the better for that poor man, for that poor godly woman  
Consider, 2. The Lord expects much fruit from us. As He speaks in the 5th of Isaiah, He planted His Vineyard in a very fruitful hill, and then looked that it should bring forth Grapes. Truly so hath God dealt with us, He hath planted us in a very fruitful soil. What Liberties do we enjoy! Mention, if you can, a People in the world, so privileged as we are! So that the Lords Expectations are great concerning us, and woe unto us if we utterly fail him! What Sermons do men hear! what Sacraments do they enjoy! What Sabbaths, what Lectures! Yea, and what Providences have passed over us! What Afflictions! What Reproaches l What Sicknesses! God's end in bringing such Afflictions upon His servants, is that so they might bear yet more fruit. Joh. 15. 2. Every branch that beareth fruit, He purgeth it that it may bring forth more fruit. And how does God purge fruitful branches, but by bringing afflictions upon them, and sanctifying those afflictions to their purgation, that they bring forth yet more fruit to His glory? And what Mercies, what Deliverances have we had, public and personal! Some of us have been pulled out of the Jaws of Death. Perhaps we have been in eminent Dangers at Sea; and what does God expect now but more fruit? Or Sickness has brought us to the gates of the Grave, only God hath said, Return again into the world, and let me see you bear much fruit that I may be glorified.  

Quest. But what shall be done that it may be so?  
Answ. 1. We must in the first place make sure of our Union with Christ. Remember that without Him we can do nothing, as in this context the Lord hath declared, Joh. 15. 4, 5. As the branch cannot bear fruit of itself, except it abide in the vine; no more can you, except you abide in me. I am the vine, and ye are the branches, he that abideth in Me, and I in him; the same bringeth forth much fruit. And the Apostle faith We must be married to Him that was raised from the dead, that so we might bring forth fruit unto God. Rom. 7. 4. Tho' a man should do never so many good works in the account of men, tho he should pray never so often, tho he should give his Estate to the poor, if he is not in Christ, all that he does is no fruit unto God. It was a truly christian Reply of that Pious Minister, who when some  told him of the good Works he had done in the time of his health, and that therefore in case he should die, his Reward in Heaven must needs be very great; These( said he) are good works, if they be sprinkled with the blood of Jesus Christ. If a man be in Christ, then his good Works will be fruit, otherwise not. Hence the Apostle speaks of being filled with the fruits of righteousness, which are by Jesus Christ unto the praise and glory of God. Phil. 1. 11. No man did ever bring forth fruits of Righteousness, but it was by Christ Jesus, and therefore no man will be full of those fruits, Except he be in Christ.  
2. Let us labour for a public spirit, and for much of such a spirit. The reason why men bring no more fruit to the Glory of God, is because they have so much of a private, selfish spirit prevailing in them. All seek their own, not the things which are Christ's. The Prophet complained Israel is an empty vine, he bringeth forth fruit to himself. Hos. 10. 1. The man that's all for himself, will certainly be an empty, fruitless vine: the most fruitful Saints have always been eminent for a public Spirit. David was one that did bear much fruit, and he was of a public spirit. He served his generation. He had great Advantages to have served himself, but his heart was set upon serving the generation wherein he lived. And Solomon brought forth much fruit: He also was of a public spirit; wherefore he built God's House before his own, and made quicker dispatch with it. Nehemiah, and Mordecai were fruitful Servants of God, and they were men that denied themselves much out of respect to the public interest. Amongst the Apostles there was none did bear so much fruit as Paul:( In labours more abundant than they all) And he was of a very publie spirit. He made it the chief design of his life to do good to many. 1. Cor. 10. 33. Not seeking my own profit, but the profit of many that they might be saved.  
3. Let us be always bearing fruit. That's the way to bear much fruit. He that bears fruit every day, will at last bear much fruit. A Christian should not let one day pass, without some good. And therefore it is good for a man, as duly as the day passeth over his head, when night cometh, to call himself to an account before he goeth to sleep, and to ask, Where have I been this day? How have I spent my time this day? Have I gained any spiritual good to myself, or done any good to others this day? Thus do, and if upon Examination, you find that your time has been spent unprofitably, Oh fall down and mourn in the presence of God, and say, Alas O Lord, I have lost a day! I have red of a great Moralist, that would do not much less than this comes to. How much more should a Christian be careful to spend his time well every day! And he should endeavour to do good wherewherever he cometh. He may do good in whatever place he shall be. If he be in Company with others, he may do good with his Tongue. Some have said concerning Dr. Preston, that he was the most fruitful Christian in the world in that respect. He would upon all occasions set on foot Edifying Discourse, either something that should tend to promote Knowledge, or should be helpful as to the practical part of Christianity. Or, If a man be alone; he may do good with his head and heart, he may be contriving for God's glory. He may be often thinking with himself, What shall I do for God? Is there nothing that I may yet do for God and His people, more than I have hitherto done? Yea, a Christian should endeavour so to walk, as that all he does may be fruit unto God. Therefore holy Thoughts of GOD should be still running in his mind. I could name a man to you, that could say, For the space of these ten years, excepting when I have been asleep, Thoughts of God have not been out of my heart a quarter of an hour together. We should have thoughts of God, in our Eating, Drinking, Buying, Selling, and in all that we do. And explicit aymings at His Glory, should be in our hearts and thoughts very frequently every day. So will all that we do become fruit, and then we shall bear much fruit.  
4. Let us set before us the most holy and fruitful Examples for our Imitation. Take, my brethren, the prophets for an Example Jam. 5. 10. Such as we red of in the Scripture who were Eminent for God, we should consider their Example, and endeavour to become like them. Or such of the Saints as we ourselves have known or heard of. And hence the reading of the Lives of holy & eminent servants of Christ is certainly a good, and profitable thing: It may( by the blessing of God) be a means to cause us to become like to them in Holiness and Fruitfulness. But above all let us set the Example of JESUS CHRIST before us, and learn of Him. The best of men have had their failings, and so are not a perfect Copy to writ after: But Christ did all things well, and never did amiss in any thing. He went up and down doing good. Act. 10. 3. He came no where, but He did some good, brought forth some fruit there. We should remember that example. And if a Christian be exercised with any Temptation, suppose him to be persecuted, made the reproach of the world, slandered, and his life sought after! let him think with himself, How did Christ carry it under such Temptations? Let me demean myself as near as I can as He did. Or if he be put upon any Service, Let him consider, If Christ had been called to such a Service, how would He have managed that work to the glory of the Father? And as He was, so let me be in this world. Every one of us here, calls himself a Christian: He that saith he abideth in Him, ought himself also so to walk, even as He walked. So shall we bear much fruit, and glorify God.     

It is good for every man to draw near to God.  PSAL. LXXIII. 28. But it is good for me to draw near to God.— 
THere are two great Truths asserted in this Psalm, from both of which these words are an Inference.  
1. That God is good to his Servants, notwithstanding all the evils which may befall them in the world. ver. 1. Truly God is good to Israel, even to such as are of a clean heart. Tho' such may meet with many afflictions, yet God is good, yea and good to them in all. He intends them good and not hurt by the Temptations which they may at any time be exercised with. Now if God be so good to His People, it must needs be good, and the best Course they can take to draw near to Him.  
2. Another thing asserted in this Psalm, is, That tho' wicked men who are strangers to God may be in present prosperity, yet it will not be long before they utterly perish, ver. 27. For lo, they that are far from thee shall perish, thou hast destroyed all them that go a whoring from thee. And therefore he concludes that it is good to draw near to God. If they perish that are far off, the Best and safest course is to get and keep near. Inasmuch as it cannot be ill with those that are with Him, nor well with those that are without Him, itis a Rational and a necessary conclusion that it is good to draw near. And whereas the Psalmist says, It is good for me, Two Things are implyed,  
1 That for his own part he was resolved to practise according to what he here makes Profession of. 2. That tho the generality of men did not draw near to God, yet it would be good for them so to do. He does not intend that it would be good for himself only, but it is equally true of all other men, and so they should find it, would they be persuaded to make the Experiment.  
The Doctrine then is,  
That it is good for every man to draw near to God.  
Drawing nigh to God is not not only in itself a good thing, but itis good for them that sincerely do so.  
Here two Things are to be inquired into. 1. When a man may be said to draw near to God. 2. How it does appear that it is good so to do.  

QUEST. 1. When may a man be said to draw near to God?  
ANSW. 1. When he is brought out of a state of Nature into a state of Grace, he is brought near to God. There is a drawing nigh to God in respect of a man's state, as well as an actual drawing nigh to Him. A Sinner is in a state of Separation from God. Therefore men in a state of sin are described to be a far off. Eph. 2. 13. It is said of the Prodigal, that he was a great way off. Luk. 15. 20. Sin has made a vast and woeful distance between the blessed God and the souls of men: it hath set their souls at an infinite distance from Him: But by true Conversion they are brought near to Him again. The Prodigal Son, when he came to himself, said, I will arise and go to my father. A repenting sinner goeth to God. Hence Repentance is sometimes called a drawing nigh to Him. Jam. 4. 8. Draw nigh to God, & he will draw nigh to you, cleanse your hands you sinners & purify your hearts you double minded. The Apostle having shew'd the evil of several vices, he prescribes one Catholic Remedy for them all, viz. Repentance, which he calleth a Drawing nigh to God, a Cleansing the hands, a Purifying the heart, an Humbling of themselves &c. There must be Union and Reconciliation before there can be Communion. Amos. 3. 33. Can two walk together except they be agreed? You and I( says God) are not agreed, and therefore how can we hold Communion? A sinner is an enemy to God, but a Converted sinner is become reconciled to Him. He is made nigh by the blood of Christ, and so hath access unto the Father. Eph. 2. 13. 18. Men by being made nigh, they draw nigh: being by Faith and Repentance brought near to God through Jesus Christ, they ever after draw near to Him. This layeth the Foundation of all that Communion which we have with God. It necessary implies Union and Reconciliation with Him.  
2. When men enter into Covenant with God, they draw near to Him. Such are said to join themselves to the Lord. Jer. 50. 5. Isai. 56. 6. As they that are wholly strangers to the Covenant are said to be without God Eph. 2. 12. & to be far off Act. 2. 39. So the Lord's Covenant people are said to be near to Him Isa. 57, 19. I create the fruit of the lips, peace, peace, to him that is far off & to him that is near. That is, to the gentle and to the Jew. Paul hath respect to that Scripture in Isaiah, when he says, Christ came & preached peace to you that were a far off; h. e. to the Gentiles who were strangers to the covenant: and to them that were nigh, i.e. to the Jews, who were nigh to God in respect of the Covenant. Eph. 2. 17. On this account the Children of Israel were nearer to God than any other Nation in the world. Psal. 148. 14. The Children of Israel, a people near unto Him. There is an external Covenanting with God, such may be really far from God, yet they are as to their visible state near to Him. Jer. 12. 2. Thou art near in their mouth, and far from their reins. And there is an Internal Covenanting with God, when men give not their names only, but their hearts to God, devoting themselves entirely to His fear, and renouncing all other Lords and Lovers in Comparison of Him, and for His sake. They draw near to God, who can truly say as His people do Isai. 26. 13. O Lord our God, other lords have had dominion over us, but by Thee only will we make mention of Thy Name.  
3. When men worship God, they draw nigh to Him. Thus the Chaldee Interpreter paraphraseth upon the Text, It is good for me to come to the worship of God. There is a special Presence of God where He is worshipped; especially in His public Worship. Exod. 20. 24. In all places where I record my Name, I will come unto thee. When men come to worship, they are said to gather round about the holy God whom they serve, Psal. 89. 7. God is greatly to be feared in the Assembly of His saints, and to be had in reverence of all them that are about Him. Hence the Priests of old were said in a peculiar manner to draw nigh unto God, because they were constantly employed in holy Ministrations, Exod. 19. 22. — the Priests which come near to the Lord. Their whole employment was a divine Service. Ezek 44. 15. They shall come near to me, to minister to me, and they shall stand before me, to offer unto me the fat and the blood, saith the Lord God. When men come to hear the Word, they draw near to God: They approach into His special presence, and must therefore attend with all humility and reverence, because in coming to hear, they present themselves into the presence of the Infinite MAJESTY. Eccles. 5. 1. Keep thy foot, i.e. Be reverend in thy behaviour; For among the Eastern Nations, Uncovering the foot did signify the same that uncovering the head does with us, being a Testification of humble and reverend respect, when thou goest to the House of God, and be more ready to hear than to offer the sacrifice of fools. Which words show that in hearing the Word, men have to do with God. They come into his House, & approach into his solemn Presence. In Prayer also, men draw near to God. Heb. 10. 22. Having such an high priest, let us draw near with a true heart in full assurance of faith. The apostles meaning is, let us in sincerity of heart pray unto God, being fully assured that He will accept of us for the sake of Jesus Christ. Prayer is called a visiting of God, Isai. 26. 16. A knocking at His door, Mat. 7. 7. Knock and it shall be opened to you. By Prayer men knock at heavens door. Prayer is nothing else but the souls Going up to God. Psal. 25. 1. Unto thee O Lord do I lift up my soul. When the Psalmist says it is good for me to draw near to God, Part of his meaning is, it is good for me, that I should hear the Word of God, and that I should pray to Him.  
4. When men join themselves to the Church and and People of God, they draw near to him. For there is a special presence of God in His Church. The name of that place is Jehovah Shammah, h. e. The Lord is there. Ezek. 48. ult. His Church is his House. That particular Church in Ephesus, was the house of the living God. 1. Tim. 3. 15. Every Church is a Sanctury. Therefore God dwells therein Psal. 26. 8. I have loved the habitation of thine house, and the place where thine honour dwells. His Honour i. e. GOD Himself,( Who is expressed by the Name of Honour, as also by the Name of Majesty & of glory) dwells in His Sanctuary. He is to be seen there. Psal. 27. 4. One thing have I desired,( h. e. one thing in a more peculiar manner) that I may dwell in the house of the Lord all the dayes of my life, to behold the Beauty of the Lord, and to inquire in His holy Temple. So that the Lord appears in His Beauty to those that are in His House, and there make enquiry after him. Psal. 63. 2. To see thy Power and glory, as I have seen Thee in the Sanctuary. Every true and pure Church is Sanctuary, where much of God is to be seen. He walks in the midst of his Golden Candlesticks. Rev. 2. 1. Those holy Ordinances whereof the Church is the proper subject, have much of God in them. Hence the Spouse speaks as in Cant. 1. 4. The King hath brought me into his chambers, and chapped 2. ver. 4. He brought me to the banqueting house. The holy Ordinances of God, are Christ's Chambers, and his Church is the banqueting house where He does feed and feast the souls of his people. It is in a very peculiar manner true with respect to that Ordinance of the Lords Supper, which is not regularly administered but in a Church Assembly, Believers draw near to God therein, as near as is possible for men to do in this world. There the Lord is wont to show himself after a gracious manner to the souls of his people, who do by Faith attend upon Him. When Joseph and his Brethren did eat & drink together in the same room, there was an intimacy of Communion between them, so there is between Christ and Believers in that Ordinance of the Lord's Supper. Christ Himself is in the same Room, yea, and at the same Table with them.  
5. When men exercise Grace, then they draw near to God. This is the best drawing nigh to God; that which is most acceptable to Him, and most profitable to the souls of men. And it is peculiar unto true Believers. There is a drawing near to God externally; so Hypocrites may draw nigh unto him. Mat. 15. 8. Ye hypocrites, well did Isaiah proahesy of you, saying, This people draweth near to me with their mouth, and honoureth me with their lips, but their heart is far from me. There is moreover an Internal drawing near to God: which Hypocrites are strangers unto. They may have Communion with duties, but they have not real Communion with God in Duties. This internal Communion with God, consists in those inward actings of Grace whereby the soul is carried out towards God. As now, When the Affections which are as it were the the feet and wings of the soul, are earnestly carried out after God. The soul that does indeed pant and breath after Communion with God draweth near to him. Psal. 42: 1, 2. As the hart panteth after the water brooks; so panteth my soul after Thee O God: My soul thirsteth for God, for the living God, when shall I come and appear before God? The soul which loveth and longeth to be where God is, hath Communion with him. Isai. 26. 9. With my souul have I desired thee in the night, yea with my spirit within me will I seek Thee early. When there are actings of love and delight in God, the soul draweh near to Him Love is a marvelous uniting affection. 1. Joh. 4. 16. He that dwelleth in love, dwelleth in God, and God in him, Therefore the more a Christian does exercise that grace of Love to God, the nearer will his Communion with God be. So when a man does renew and exercise Repentance towards God, he draweth near to him. Wherefore the Psalmist says, The Lord nigh unto them is that are of a broken heart. Psal. 34. 18. He that confesseth sin, with a broken heart for it, draweth nigh unto God, and God draweth nigh to Him. The like is to be said concerning the Actings of Faith: As the workings of Unbelief in the heart, are a soul-departure from God, Zeph. 3. 2. She trusted not in the Lord, she drew not near to her God. So when the soul does indeed act faith upon Jesus Christ, when there is not only prayer but Faith in prayer, then there is a drawing near to God.  
6. This drawing near to God, implies constancy in the way of Obedience. The Hebrew word [ Kirbath] which is here used, signifieth to cleave unto. Some red the words, Bonum est mihi adhaerere Deo, It is good for me that I should cleave unto God. This is called a walking with God & an abiding with God 1. Cor. 7. 24. They that are constantly careful to walk so, as not to displease the Lord, He delights to meet them, and to hold Communion with them. Isai. 64. 5. Thou meetest him that rejoiceth and worketh righteousness. And therefore the Lord Jesus Christ hath said, If a 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. Joh. 14. 23. But thus for the 1st. Enquiry.   

We proceed 2ly to inquire, How it does appear that it is good for every man to draw near to God?  
ANSW. Several things may be mentioned which are clear Demonstrations of the Truth and Doctrine now before us.  
1. To be separated from God, is the greatest Evil. Therefore to draw near to Him, must needs be good. Its a dismal thing to be banished out of the Lord's presence. Hos. 9. 12. Wo unto them when I depart from them! A greater wo than that there never was, nor can there be. When the Sun withdraweth nothing but darkness follows. A great Part of the Punishment of the of the Apostate Angels, is in their being Eternally separated from the face and savour of that God which made them. Guilty, trembling Cain thought his punishment intolerable in this respect. Gen. 4. 13. Cain said unto the Lord, my punishment is greater than I can bear. Why, how so? ver. 14. From Thy face I shall be hide. Verily, The damned in hell have not a greater punishment than that infiicted on them. Mat. 25. 41. Depart from me ye cursed into everlasting fire. The first and saddest word in that dreadful Sentence is, DEPART from ME. There is more of terror in that, than in all the Fire and Brimstone of hell. In God's Favour is Life, and His loving kindness is better than life: Therefore to be cast out of his Favour is worse than any Death. And if so, To have Communion with Him is the greatest happiness. For,  
2. God is the Chief Good. There have been great disputes among those whom the world has accounted wise men, about the Chief Good. Austin observes that there were no less than two hundred eighty eight Opinions amongst the old Philosophers about the Chief Good. But we are are sure, that there is no Chief Good but God only. The young Noble-man in the Gospel did not know that Christ was God, and therefore when he called Him good, the Lord said to him, Why callest thou me good? there is none good but One, that is God. Matth. 19. 17. There is no Chief Good but God. He is infinitely good: He is an all-sufficient good. His Name is El-Shaddai: h. e. the God who is sufficiency. He has enough in Himself to satisfy his own infinite Self: And therefore more than enough to satisfy all creatures, whatever the wants, whatever the desires of of the souls of men may be; there's enough in God to satisfy them all. God is a Universal Good; so that it is impossible for a man to be miserable, if he hath God. This, doubtless was the reason why Jacob said, I have all. Gen. 33. 9. It is translated, I have enough, but that was no more than Esau said: The Hebrew Expression is, Jeshli-Col, h. e. To me there's all. viz. because of his interest in God. Though a soul should have nothing else, If he hath God, he hath enough, he has all. All outward losses are easily made up in God. Hence our Lord said, There is no man that hath left house, or Brethren, or Sisters, or Father or Mother, or Wife, or Children, or Lands for My sake & the Gospel's, but he shall receive an hundred fold now in this time. Mar. 10. 30. Why! he shall have that Comfort in GOD which all these Creatures could afford, and a hundred times more. The chief good is eminently all good. So that tho a man should loose all his worldly possessions, if he has drawn near to God, he may truly say, I have lost nothing: he may stand upon the ruins of the whole world, and say I have lost nothing. And therefore may rejoice in all afflictive Changes and Bereavements. Hab. 3. 17. 18. Although the fig three shall not blossom neither shall fruit be in the vine, the labour of the Olive shall fail, and the field shall yield no meat, the flock shall be cut off from the fold, and there shall be no herd in the stalls, yet I will rejoice in the Lord, I will joy in the God of my Salvation. Observe how full and particular the Prophet's Expressions are: here is the Fig three, and the Olive three, and the Vine, and the Field, and the Flock, and the herd, if one of these should fail, relief might be hoped for from another of them; nay, Nay but, saith he, though they should all fail, though all creatures in the world should fail, God will never fail, and there's Comfort enough in that: happiness is in the Fruition of HIM.  
3. To draw near to god, is the way to be delivered from evil. The NAME of the LORD is a strong Tower which the Righteous run into and are safe. In evil Times God is good to Israel. Let what will happen in the world, they that draw near to him are safe. The Wiseman saith, surely I know that it shall go well with them that fear God. Eccles. 8. 12. Such as are very careful to walk with God, do sometimes experience wonderful Temporal Preservations: As we see in Noah, unto whom God said, Come thou and all thine house into the Ark, for thee have I seen righteous before me in this generation. And in the Prophet jeremy, whose very life was struck at & sought after, and that by the great Ones of the world, but God hide him: he appeared for God, and God appeared for him. So He does often for his servants that keep in with Him. He is to them a very present Help in the time of Trouble. He shall hid them in the secret of his Presence from the pride of men, and keep them secretly in a pavilion from the strife of tongues. However they shall have Spispiritual Preservations: The Lord will deliver them from every evil work, and will preserve them to his heavenly Kingdom. And if a Christian be grieved with inward, perplexing Thoughts, by drawing near to God, he may obtain help against them. This was the case of the Psalmist. as the Context sheweth: he was almost gone: his unbelieving thoughts had like to have been too hard for him: but he went into the Sanctuary, and there by drawing nigh to God in prayer, and hearing of His Word, he got the victory over his Temptations, and a further Establishment in the ways of God. All his Temptations issued in this, that he was made more sensible of his own infirmity, and had a more clear Discovery of Divine grace. This did he get by drawing near to GOD.  
4. Communion with God, is a most sweet and comfortable thing to a gracious soul. Indeed Unregenerate men do not think so, because they never had Experience of it, but they that know what communion with God means, have found Sweetness and Delight therein which cannot be expressed. Hence David could say, One day in Thy Courts, is better than a thousand else-where. Psal. 84. 10. Excellent was the Reply of a Noble Protestant, when the Papists tempted him with offers of money to forsake the Truth, and to turn Papist, Let that man's money perish with him, that does not prise one hours Communion with God, above all the gold and silver in the world. Communion with God in hearing his Word is sweet. Hence the Church faith of Christ, His mouth is most sweet, Cant. 5. 16. When a Promise is set home upon the soul by the Spirit of God, how sweet is it! Or, when a man has been in great doubts and darkness about his spiritual estate, or concerning his way and Duty, but some word of God does enlighten and direct him, how sweet is it! what refreshing does his soul within him find! The statutes of the Lord are right, rejoicing the heart, sweeter also than the honey and the honey comb. Psal. 19. 8, 10. And Communion with God in Prayer is sweet, Isai. 56. 7. I will make them joyful in my house of prayer. Some of God's Children have found that Joy & Comfort therein, as to make them forget their outward Afflictions. A holy man once having butted a Child who was dear to him, after he had gone and poured out his soul before God in secret, was cheerful, an intimate Friend enquirng the reason, he gave this Answer, I could be content to bury a child every day, on condition that I might meet with as much of God every day as I have done this day.  
5. The soul that draweth near to God, is bettered thereby. Many times consolation follows thereon, but if not, that which is better than Comfort h. e. More Holiness is the fruit of sincere approaches unto God. Never any man did draw nigh to God after a right manuer but he was the more holy for it. The more Communion men have with GOD, the Less Communion they will have with Sin. Every Act of real Communion with God tends to mortification of sin. This is one reason why the Saints in glory become impeccable. The Beatifical Vision makes them that they cannot sin. The more intimacy of Communion with God any soul shall attain unto, the more like will he be to God. Amongst men, he that shall converse much with another, will be apt to be like to him, and to drink in something of his spirit with whom he holds a free and familiar Conversation; So they that converse much with God, will surely become more like to him than what can be said of any other men. When Moses had near and intimate Communion with God in the mount, Divine Impressions were left upon his face: So are there upon the face of that soul which shall be much in Communion with God. 2. Cor. 3. 18. Beholding as in a glass the glory of the Lord, we are changed into the same image, from glory to glory, even as by the Spirit of the Lord.  
6. All the Saints of God have found it good for them to draw near to Him. So that Universal Experience proves the Truth of my Doctrine: As tis said in Job. To which of the Saints wilt thou turn thee? So I say, ask any of them whether it be not so, and they will every one of them answer and say as the Psalmist hero does, It is good for me to draw near to God. inquire of them, You have been at the Lord's Table, but did you ever find it good to be there? they'll say, we have met with God there, and we never met with him, but we found it good for us. inquire again, Have you not found it good to draw near to God in the word and prayer? and they will give the same Answer. Some of them have spent many whole dayes in secret prayer to God, and some of these have they found to be like dayes of Heaven. How has the great God condescended to reveal Himself to His servants after a wonderful manner, when drawing near to Him in that Duty! It is related concerning that eminent Saint Mr. Brewen, that not long before his death, he had such enlargements in his Closet-Duty as made him wholly regardless of this lower world. Once when his near Relation  told him she feared he had injured himself by his rising so early, he replied, If you had seen such glorious things as I saw this morning in private prayer with God, you would not have said so; for they were so wonderful and unspeakable, that whether I was in the body, or out of the body with Paul I cannot tell. This indeed was extraordinary: But where is there a godly man, but he can truly say, he hath found that of God in Secret Prayer which he would not be without for all this world? And if we could speak with the Saints in glory, They would every one of them say It is good for me to draw near to God. As Peter said when he saw Christ transfigured on the holy Mount, It is good for us to be here. So do the Saints in heaven say, Here we have our fill of Communion with God, It is good for us to be here. This is the Heaven of Heaven itself. A life of uninterrupted Communion with God, that's Heaven. Phil. 1. 23. To be with Christ which to far better. There's marvelous Rhetoric in that expression: [ polo mallon kreiston] It is much more better: The Apostle useth Comparative upon Comparative, which riseth higher than the superlative degree. Nothing is better, nothing is so good as to live a life of everlasting Communion with God and with Jesus Christ. One well saith, that The Saints in glory are always experienting, and yet ever learning this Truth to Eternity.  

USE. 1. It is matter of heart-bleeding Lamentation, that there are so few who draw near to God. Alas, how many are there that content themselves to live in a state of estrangement from God! They are Aliens to the Life of God, yea to a life of Communion wirh Him. The natural man knoweth not what it is to have Communion with God: All our Communion with God in this World is in some Ordinance or other, either Prayer, or Meditation, or Hearing the Word, or Reading, or in some other Ordinance, but are not these neglected? Church-Fellowship and the Lord's Supper are Divine institutions: It is lamentable to consider that so many of the rising Generation, do neither prise nor prepare themselves for such enjoyments, they sin grievously against the hope of their Fathers. For our Fathers came into this Wilderness for ●o other end, but only that so they might build a Sanctuary for the Name of God, and enjoy Communion with Him therein. Now that their Children after them should so many of them be careless about things of this Nature, is a Lamentation and shall be for a Lamentation. And are there not more than a few, that live in the neglect of prayer? Ah ungodly souls! The Scripture saith, every one that is godly shall pray. Psal. 32. 6. He then that liveth without prayer, has no godliness, no grace in his soul. Are there not some that don't so much as pray in their Families? Men may make excuses for such neglects if they will, but there is a Scripture which falls upon them like a Thunderbolt of Death, and they cannot escape it, I mean that in Jer. 10. 25. Pour out thy fury upon— the Families which call not on Thy Name. If there be a prayerless Family in Boston, if there be a prayerless Family in New-England( as alas there are many) let them look to it, for the Fury of the Almighty is ready to be poured out upon them. Others there are who neglect Closet Prayer. Verily, I cannot see how such a man can have the true fear of God in his heart, that does in his ordinary Course live a whole day together without secret Communion with God.   

USE. 2. For Exhortation  
Let me 〈…〉 yea, let every man be so good to 〈…〉 self as to draw near to God. Consider the 〈…〉 ent Times call for this. It's a dark and cloudy day: Without doubt there is a gracious day of Mercy & Salvation to the Church of God near at hand. It may from Scripture and H●●tory be demonstrated that the Twelve hundred and sixty years allowed for the Beast's C●●tinua●ce is almost expired. But a little be●●re break of day▪ how dark is it like to be! Now a child is not afraid though he be in the 〈…〉, if his F●●her has him by the hand. No m●●e need 〈◇〉 be a 〈…〉 Tidings, if we 〈…〉 near to GOD. It is now a great Question, What shall we do that we may be accounted worthy to escape those things that are coming on the world? The best Answer which I can think of is this, Let us draw near to God and one another in the Lord. And then God will either keep the storm from coming to us, or if it do come, it will but blow us the sooner to Heaven.    

For Direction.  
1. Take heed of sin. A great Sin is like a violent blast which bloweth the soul far from God suddenly. Sin and guilt upon the Conscience makes a man afraid to look God in the face. When Adam had sinned he endeavoured to run away from God, and to hid himhimself ( had it been possible) from His holy presence. Therefore watch against sin. Especially against such sins as will break peace with God, & interrupt Communion with Him. All scandalous Sins will do so; yea, and sins of Infirmity, if they be not mourned for.  
2. In all our approaches unto the holy God, Let us besure to bring Jesus Christ with us. Let every soul make sure of an Interest in Him, without Whom there is no drawing near to God. When the Law was given at Mount Sinai, the people stood afar off: So Christless Sinners who are only concerned in the Covenant of Works, are afar off. The Lord saith to them as sometimes Joseph to his Brethren, Except you bring Christ with you, you shall not see my face. And believers must depend upon Christ for all acceptance with God, and that as to every Duty. The Apostle speaks of a better hope by which we draw nigh to God, Heb. 7. 19. what is that Better Hope but the priestly Office, the Merit & Mediation of Jesus Christ? were it not for that we should have no hope. How should Sinners come near that God who is a consuming fire, without a Mediator? Christ is is the way, and none can come to the Faher but by Him.  
Tibi Domine.    

THE CONTENTS  I. IF any man come to Jesus Christ, He will in no wise cast him out. II. Every Sinner to whom the Word of the Lord cometh, is bound to Turn from his evil way, and that NOW without Delaying. III. There shall be a Day of judgement. IV. Fruitful Christians glorify God. V. It is good for every man to draw near to God.  

ERRATA.  
page. 23. line 15. after believe r. Men think if they could see Christ working Miracles they should believe. p. 31. l. 7. for yet r. then. p 39. l. 12. r. evil way. p. 79. l. 20. for Assistors r. Assessors. p. 36 l. 10. after endeavour, r. that they may be able. p. 98. l. 15. r. actings. l. 16. for Graces, r. gracious p. 101, l. 3. after suppose, r. the mentioned. p. 111. l. 16. deal up. p. 136. l. ult. deal nay. p. 142. l. ult. r. Kreisson. p. 143. l. 7. r. Experiencing.   

Books printed for, and sold by Joseph Brunning at his Shop at the Corner of Prison Lane next the Exchange.  
A Discourse Concerning Comets, wherein the Nature of Blazing Stars is inquired into, by Mr. Increase madder.  
— An Essay for the Recording Illustrious Providences.  
— The Doctrine of Divine Providences opened and applied. To which is annexed  
A Sermon wherein is shewed, That it is the Duty and should be the Care of Believers on Christ to live in the constant Exercise of Grace. by Mr. Nathaneel madder, Minister of the Gospel at Dublin in Ireland.  
Self-Employment in Secret, containing Evidences upon Self-Exmination, Thoughts upon Painful Afflictions, Memorials for practise. by Mr. John Corbet.  
An Arrow against Profane and Promiscuous Dancing. Drawn out of the Quiver of the SCRIPTURES. by the Ministers of Boston.