Michael Pcme Life and Death the Important Concern /L. ^J PRINCETON, N. J. *<£ Presented by^C£, «>\ cX<2,r\V~^ P<3\WOT. z5ss. Divis Section ^ uwi 1904 ^ * ■■ | > *) % THE ^gWCtt St«\^ Epiftle Dedicatory. To that Church ofChrift, to which I minijicr in Holy things. Beloved in the Lord TH E Suljlance of this Difcourfe, which is now enlarged, by the Occafwnal Leifure of a few Weeks, was delivered to you in Four Sermons, and is now Inscribed to yon, that by a leifurely reading the Eye as well as the Ear, may imprefs your Minds with a due Se*feof the Important Concern of the WW/ .r to promote your Salvation, which is as much the Defign of this Difcourfe, as 'tis the D^fcn? of the Author, who is abundantly pleafed with A z the li the Dedication: the Liberty and Opportunity of doing you any Service. My Relation to you is very near and my Obligations are very great, by the Generofity. of Some, and Civility of others which I freely own, and openly ac- knowledge, not only as my Comfort, but for your Credit. Whatever Degree of your Knowledge, Holinefs, Peace and Ufefulnefs have been Matter of the long Obfervation of fome, or jufi Commendation of others ; it may become me according to my Character, ra- ther to endeavour to add what you have not, than praife what you have. You may as muchdeferye the Applaufe of fome, as you little need the Flattery of others ; but I had much rather do good to you all, than only fpeak wellol any : and therefore in the View of the World, I exhort you all with the utmofi Solemnity to cpnfider that the Word which is to every Soul the Savour of life unto life, or of death unto death, isthefure word of prophecy, whereunto ye do ive/l that ye tak? heed. %V?U 19. The Words of the Incarnate Son of God muft at once deferve and demand your moft folernn regard : For he is the wonderful John] .46. Counfelior who fpake as never Man fpakc* In him was united all that was remarkable in the People of God in all Generations, to reprefent to an obferving World hi§ defer- ying Character ', and high Commijfwn. The ■ Births the Ibedicatidn. iii Births of fome holy Men , were very won- derful, as that of Ifaac and John the Baptijl. Some excellent Perfons wrought many Mira- cles, as Mofes and Elifha. Some eminent Saints, were endowed with the Gift of Prophecy, as Ifaiah, and many others. Some were raffed from the Dead, as Laza- rus: And fome did not yre Death, but af- cended up to Heaven; as Enoch and Elijah : But the Char abler and Circumftance of the glorious Saviour of the PForld,was abundant- ly more wonderful than all this ; for he was born of a Virgin ; he had the Spirit of Pro- phecy withoutMeafure, he wrought greater Miracles than any, and enabled many to do the like,- he rofe from the Dead himfelf and raifed others too ; he converfed with many- after his Refurreclion, and iri die Vie w of others, in a mod glorious manner afcended up into Heaven^ and is now feated at the Right-hand of the Father. In him were centred all the Excellencies of loth Worlds, and in him does ihefulnefs of the Godhead novo dwell. The Voice of fo wonderful a Terfon, mufl command the Ear of all who have any Con- cern for Life, when the great things that were done by him s and for mm, were never performed, and greater are never to be ex- pected. How contemptible fo ever Jefus of Nazareth may be in the Eye 6{ifcoffing De- ifl and daring Atheifl,\vt mud be wonderful A3 i* The Dedication* in your Eyes, if you fetioufly confider that the Blefied God never publifli'd the Birth of any Per/on but his by Miracles ; and ne- ver was any Ferfon attended on, and ferved by the glorious Angels, as Jefusyour Saviour ; for they carried the Mejfage of his Miracu- lous Conception to the Bleited Virgin, they direfted Jofeph when in great perplexity, they publiih'd his Nativity with a Celeftial Hymn, they advifed his Conveyance to Egypt , they order'd his Removal to Judaa, they miniftred to him in the Wildernefsj they aflifted him in his Agony, they rolld lack the Stone from the Door of the Se- pulchre, and, no doubt, with their glorious Retinue attended his Afcent up unto the Excellent Glory. John the Baptijl , the forerunner of Chrift, wrought no Miracles, as none had for many Hundred Tears before the coming of the Saviour, that his Appearance might be the more glorious. Mofes indeed God's high Commijjioner, did many wonderful things ; but neither he, nor any, ever em- power" d others to work Miracles in their own Name : This is one of the Peculiar glories of the Mefliah *. None ever wrought a Miracle at his Death but Chrift, who did darken the Sun, rend the Vail of the Tern- pie, and open the Sepulchres, that the very Dead might witnefs to him. The memo- J_ j_ _ ' , - - i L ■ i . m, -| * Monfr, Defpiigne's Qbfervat, ralbe The Dedication. * rable Exploit of Sampfon. is not to be com- pared with the glorious Achievements oi the Son of God, whonotortfy wrought Mira- . cles when dying but r fe agmin and cony er fed with Men, and raifed others, which is pecu- liar alfo to the Saviour ot the World* We read of * Three Refurre&ions before the coming of Chrift, Three before his Death and Three after his Reiurredtion $ but none ever appeared after their Death and Revi- val, and ' difcourfed with others, and then afcended up into Glory, but only the Son of God himfelf . He give abundant proof of his Divine Commifion, which was witnejl to by Heaven, Earth, and HelL He therefore mud be the Peculiar Object of your Faith and Love, Hope and Joy ; For God who at fundry 'Times ^ #&. u and in diver fe Manners, fpake in Times paji mto the Fathers by the Prophets, hath in thefe lafi days fpoken to us by his Son. He employed Perfons ztfundy Times in Sacred Me f ages, even from Enoch to Malachi, after whom appeared no InfpiredPerfcn as com- miffioned by the Blefled God, until the Nativity of the Baptift, who, in an exalted Senfe, was called the Prophet of the higheftX^- * Before his Day, God fpokc by the Pro- 19- * iKing. p. z King. 4.13. Luke 7. 1$. Math. o % John t 1. Math. v\ . <$%. A&s 9. 40. ^20,9. T/ ^ firjt raifed in the old Teftavnnt , and the fir ft in the new, the only Son of a Widow ; let the Widow truft in Mm. . A A. Ph- ▼i The Dedication. phets in c/ivers manners. The Inspired Mejfengers were inftru&ed by Urim and Thummim, by Dreams and Fijions, by audi- lie Voices and immediate Revelations. They %wz full Proof q{ t\\€vc Cemmiffion, by the tranfeendent Excellency and admirable Propriety of theu Doclrines, by which the GiWy of God and the Good of Mankind were duly promoted. What they deliver'd was according to Truth; if their Declarations did not agree with the Sacred Standard, the Prophets were, by the Order of Heaven, not only to be rejecled, hut put to Death. How won- derful fo ever their Works might appear to be, if their Words were not according to the Divine Command, their Lives were forfeited. Lev. 18. For fo we read : The Prophet which /ha// ^ prefume tofpeakaWord in my Name, which I Lev. n. have not commanded him to /peak, or that *> % y 4> I'fha/lfpeak in the Name of other gods, even that Prophet /ha// die. And if there arife among you a Prophet, and give th thee a Sign cr Wonder, and the Sign or the Wonder come to pafs whereof he /pake unto thee, faying, Let us go after other gods, and let us ferve them, thou /halt not hearken to theWords of that Pro- phet, and that Prophet /ha// be put to Death. As the Sacred Mejfengers manifefled their Commiffion by Truth, fo they did alio re- commend themfelves by Purity ; a Ho/y Life gave teftimony to a Holy Dcclrine ; for The Dedication, frii for we read that Holy. Men of old, f pake as they were moved by the holy Ghoft. .And as their Lives were Pure, fo their 2 Pet -**« Works were very wonderful They wrought Miracleszs undeniable Proofs of their High Commiffion ; but yet, notwithstanding all poffible Miracles, they were not to be receiv- ed, if their Prophecies were not fulfilled \ if what they declared did not cometopafs^hey were mark A by the very Finger of God, as falfe Prophets. When a Prophet fpeaketh />Lev. i& the Name of the Lord if the thing follow not^i- nor come to pafs, that is the thing which the Lord hath not fpoken ; but the Prophet hath fpoken it prefumptuoufly, thou fh alt hot be a- fraid of him. 1 hus the Eternal Jehovah re- vealed himfelf from Age to Age ; and by thefe certain Rules, it was fully known who werefent by him. After all fuch Sacred Me ffengers, the Son oj God himfelf appears in thtfulnefs of Time, to Preach to a Penfhing World ;, O Adorable Condefcenfion ! OMatchlefs Grace! The only Begotten of the Father afiumes the Likenefs of finful Flejh, that in our Bo- dy he might inftrucfc and fave our Seals ; Surely you will Reverence htm : You wi!l Mat k ZI$ hear him; for it mini be a Matter of infi 37- nite Importance, that the Brightnefs of the Father s C lory, and exprefs Image of his Per- fon dees engage in ; what htfays and does\ mint deferve the molt obferv/vg-Eje and at- vi J i The Dedication. attentive Ear, the foil Credit, high Admi- Admiration, and moft periedt Imitation of the whole World ; Tou in particular, will fee alundant Reafon to receive him, Com- mifftond by God, as the Saviour or Man- kind, if you confider z few things. Wife and Holy Perfons faw him in the Promife ; they by an Eye of Faith beheld him in the Types and Figures, the Shadows and Prophecies of the legal Difpenfation : Joh, 8.56. they faw his Day afar of, and were glad. They who lived in the Days of his open appearance, who faw him Incarnate, had all imaginable Reafon to Credit and receive him, becaufe of the feflimony he gave. For many Prophecies were ex ad*ly fulfil- led in and by him, that did exprejly refer to his Birth, Life and Vaffion, according to the clear Senfe of the Words, and received In- terpretation of the Jewifih Dolors. Many Miracles he wrought, that were the Oh j eels of fenfe, and of all the Senfes, and of all the Senks of many Perfons, that were inconteflahle proofs of his highCommif fion ; fuch as his Healing many Diftempers by a Word, his feeding Five Thoufand Perfons with Five Loaves and Two Fifnes, his calling out evil Spirits, his (tilling Winds and Waves, his raifing the .Dead. Luke 4. His Performances were fo very peculiar, Mark 2 ^ at ^ iS g reat Enemies were all amazed a- is. ' mong themjelves, faying, What a Word is this ; The Dedication, ix this 5 the very Scribes were amazed, and glorified God, fojivg, We never faw it in this Fafhion. The Doctrines he taught were mod pure and peaceable, cnoft worthy of God and ufeful to Man ; and thefe were witnefl to by Hea- ven: For at his Birth a Star appeared and the heavenly HoJi % (as has been obferved ?> ) fung ; God the Father by an Audible Voice declared him his Beloved Son in whom- he was well pleafed ; And theBleffed Spirit appear- ed * m the form of a Dove, and afterwards gave a moCtgloripus Tcflimony to the Truth of his Do 3nne, by the aftonifhing Gift of Tongues, than which nothing greater can be expected or defired. As^ they who lived in our Saviour's time, had abundant reafon to believe in Chri/l, lb they who lived in After Ages had fujffi- cient reafon to Credit, what hehadfaid and done; for they had a faithful Account of the whole Management as to Doctrines, Fro- phecies, Miracles, and Atteflations, by Per- fons of the greateft Integrity and Ability ; who were Eye and Ear-witneffes and fo could not mifiake ; and who were ready to Seal the Truth they delivered with their Blood } and could not pofiibly gain any thing * Not in the real fliape of a Dove for than njboftli have heen^'t vi&£t&it and not am -mr't^e.?^ but in the form of a bright light or Fire as on the Jpofiles y which defcended with a hovering motion^ as a Dove lights upon a place. by The Dedication. by deceiving others, when their very Lives were every moment becaufe of your Tefli- mony in the greateft danger. Beftdes, The glorious Refurreclion of Chrift was a very powerful Argument Effi- cient to convince all Obfervers, that he was the Son of God ; for never was great- er Proof given of any matter of Fait; fo that none could find the leaft reafon to doubt the Reality of that which was fo ap- parent to the knk of many ; in which the Goodnefsof God wis eminently concerned, as it is the peculiar Bafis of our Chriftiari Faith arid Hope. After the Refurreflion of Chrift the Difci- plesin his Name, and by his Power wrought many Miracles fo as todifpofiefs Devils,.cure many Didempers irt a moment, and raife the dead ; which did abundantly prove thqir Mejfage was Divine ; and * fever al Predicti- ons in a little while were exaclly fulfilled, particularly thofe that related to the De- ftruclion of the Jewifb Temple, than which fcarce any thing is more remarkable as to Time and Place in all Story. You who now hear and read the Word of Chrift, on whom the Ends of the World are come, have not lefs reafon to Credit his * Three with Reference to the Difciples, Math. 3. 13. Luk. 10. .18. Math. 26. J^i Two with reference to thi Jewifb Nation Math. xi. 43. Rom. 1. z. beftdes what did particularly refer to the Temple, which were all ful- filled in Forty Two Years* Authc*- The Dedication* xi Authority than any others, if you confider, the facred 'Writing in which are recorded the Words and Works of Chrift, are con- veyed down to you,with the greateft fidelity. fo that there can be no more JuJ "pic ion of Forgery and Corruption in their conveyance^ nor fo much.than there may be in the com- mon Jecuriiy of any recorded All of Parlia- ment. You have not indeed the immediate Evidence of Senfe; but yet you have the J^ejlimony of Senfe in Come /landing Memo- rials, whereby you are as Jure of the pad matters of Fall ; as any can be by the fight of the Monument, of the dreadful Fire that jconfumed the great City of the Nation. And the wcnderderfuljpreadohhe Gofpel from Age to Age/without the ajffiance of force or fraud, notwithstanding the united Power and Policy of Earth and Hell, deferves your ferious regard as 'tis a confiderahle Proof of a Divine Mitfion : For thefoolijhncfs of Preach- ing did bear dow T n the Learning and Elo- quence, the Malice and Prejudice of the great- eft Oppofers: Beiides, the Blood of Martyrs is a glorious fejlimony, if all Circumftances in that me- lancholy Concern were duly confider'd : And the {[im'wg Evidence of divine Providence in the righteous Execution of declared Threat- vings, and wonderful accomplifhment of ma* pj Vromifes as to Nations or particular Fer- fqns, directs the Eye to the Word of Chrift as xii The Dedication. as the facred Truth : And the Witnefs of the Eleffed Spirit is very confiderable in theView of a ferious Mind^as the//&?rttofthofe that firmly believe the Gofpel^are changed imo the Image of God by the abiding Influence of Purity and Peace, whereby they are, according to theDeclaration of the Gofpel, fupported and refrejheA under the greateft Preffures and foreft Tryals. If all thefe things are Jet in View, you cannot but fee abundant reafon to believe in Jefus of Na- zareth as your Lord and Saviour. And I muft freely tell you, to awaken the moft aivful Thought, that if any of you are not perfvraded by Chrifl and his Apoftles^tis bat like!}: you will ever be convinced,tho' ike i&. mte fiouid rife from the Dead; for the ap- pointed Means of Grace are moft apt and foificievt to anlwer their End. By a due Con fide nit Son of the divine Perfections we may be fully aflured the Blejfe J God would i fettle any Conftitution of Grace that was not mod apt to promote the common Sal- vation.He that doth every thing in the Con- cerns of Nature in exad Number , Weight 7 Meafure, will certainly proceed a"c- cv :u ing to confaminate Wifdom, in the great decern of Immortal Souls; the Goodnefs ?:s well as the Wifdom of God, will direct and incline to what is moR fit and proper ili a matter OX infinite Importance, in which lus own Glory and the evetlaftitrg Welfare of The Dedication. xiii of fome of the nollefi of his Creatures are peculiarly concerned : If neither Infvceri- ty nor Insufficiency can be afcribed to the Deity , without Blafpherny, his propofed End muft be great and good, and his ap- pointed Means every way fuitalle to fuch an End, And therefore any extraordinary Means are not necefary, nor are they more likely to convinct any than what has been already ufed. For if a Meffenger fhould come from the Deadhecouldnot tell you any greater thing or any thing in which you was more con- cerned ih^n w hat you do or may know by the Word of God. He might reprefent to you the Glory of Heaven, and Torments oi Hell, and" tell you who fhall be advanced to the one and condemned to the other, and for what Reafons ; and is not that plainly and fully declared in the facred Book. Befides he could not give a greater Proof of the Truth of any thing he might deliver, than w r hat \s given to the Revelation oi the Son of Cod: he cannot by Words , for can he fay any thing more lefty andfublimet More awful and majeftick? More holy and pure > More ufeful and lenejicial > More allur ingot enforcing^ than what the Son of God has al- ready laid : And he cannot by Works, for if hePaoulddifcoverthe Secrets of the Heart, tell things to come,ftill Winds and W^ves, cure all manner of Diftempers, and raife the xiv The Dedication. the Dead, that has teen already done as a glorious Tejlimony to Gofpel Truth: And might not tht Judgment ot fome and the Fancy ot others raife many Objections a- gainfl: fuch a Meflenger. Many might ea- fily queftion the Reality of fuch an Appear- ance, and apprehend it to be only an Image of Air ; a waking Dream, the Off fpringof a dijiempered Body and deluded } Mind ; and if not, how will they know that the Meflenger came from the dead} May they not fay we Mat.18.4- know that Godfpoke unto Mofes, hut as for this fellow we know not from whence he is : but if they fliould be fatisfied 'that became from the invifihle World, how will they be jure he is not a lying Spirit, and fo did not falfify and deceive. Befides, if a Meffage was brought by one . that rofe from the Dead, it would be at- tended with many Inconveniencies that would render it lefs apt to convince and perfvvade ,• for it might make an Impreffion too ftrong, and yet too Tranfient, that might ra- ther hinder Thought, then promote it : It might be an awakening Lecture indeed, that would alarm all the Powers of Nature, and yet the Soul be only amazed,znd not perfwa- johnp. ded : For we find when The Angel from *9- Heaven fat on the Stone, at the door of the Sepulchre, the Keepers fhook and became as dead Men ; but they were not made thereby ffiritually alive, rifl/f/tflmpreffions are ge- nerally The Dedication. xv nerally very Tranfient ; a Storm at Sea is foon forgot; the Convictions of Perfons reflored to Health after long and threatning Sick* nefs, notwithftanding folemn Vows, faifed on a fuppofedDeath-Bed&xt foon fliffied; arid theTerrors of the mott. awakeningProvidences like a Clap of Thunder, in a little while foon lofe all their Force. , Befides, the moft extraordinary Methods that can be defired hav* teen ufed, and yet proved unfuccefsful ; for the Lavo w r as deli- vered with Thunder and Lightning, and yet the Spectators foon bowed down afterwards . to the golden Calf; many Wonders were wrought in the fight of Tharoah, and yet af- ter all he hardned his Heart : BalaamwzS fiopt by an Angel, and yet went on in the ways of Unrighteoufnefs. The King oflfrael enquired of Gehazi, concerning the great things his Matter Elifha had done; and both the Shunamite and her Son, whom the Pro- phet had reflored to Life, fhewedthemf elves to the King,than which nothing can be fup- pofed more Remarkable ; and yet he was not changed, tho' Gehazi faid, my Lord, King, This is the Woman and her Son whom Elifha reflored to Life. Lazarus was rai- fed from the Dead, and our BleffedLord rofe himfelf, and converfed with Meri; and yet many did not telieve. In Ihort the Temper of thofe that telieve not the Gbf- pel is fo very perverfe and ohflinate, that ( a j the xvi' ?he Dedication,, the mod wonderful Works are not likely e- ver to convince them : What ever aptitude might be fuppofed in them, they cannot be effectual without the influence of the Bleffed Spirit , who only convinceth the World of Sin. And if the Word of God is not credited^ that convincing Influence is not to be expected, for there is no reafon for it when fuch have already grieved and quencht the Spirit ,• and there is great rea- fon againft it, for God will maintain the Honour of his own Inflitution, and not en- courage the hope of daring Criminals, who have vilifyed his facred Ordinance, defpifed his high Authority and poured contempt on the whole Conflitution of Grace. What he has fa id and done, \vz$ fufficient to anfwer the- great End; and if th&Kris flighted, the Blefing is forfeited, and fuch may as well expert to be tranflated as Enoch, or raifed from the Dead as Lazarus, as to be fandti- fy : d by extraordinary means, when the Gofpel, that is the Miniflrationofthe Spirit, does not convince and perfwade them. It becomes you therefore to magnify the Word of God as the f acred Rule of Life and Hope; ftudy its myfterious Doctrines, ohferve its excellent Examples , ohey its righteous Commands, awe your Spirits with its dreadful Threatnings, ^ftw^yourfelves by its rich and precious Promifes, glory in its high and gracious Priviledges, and, in the fhe Dedication* the way of conflant obedience, rejoice in the fure Hope of its glorious Rewards, and then will the Word be to you the Savour of Life unto Life. Upon this Bafis you ftand for Eternity. If you therefore carefully read, and at- tentively hear the great Gofpel Dottrines, you will not be fond of Mew Difpenfations y in which Artful Reprefentations, Phyfical Trefcriptions , and Chymical Operations, may have no fmall Concern : 'T\s matter of great Lamentation that any, by Mechanical Agitations, Melancholy Suggeftions, or Dia- lolical Delufions, ftiould under the BlaJ- phemous Pretence of the Dictate of the Holy and Eternal Spirit, defecrate the Altars of God, diveft the Miniftry of its high Au- thority, and profanely trample on all Holy Ordinances and Sacred Minijlrations. Such New Lights do manifeft the Power of the Flejh, but not the Purity of the Spirit. They are furely to be reje&ed with the greateft Abhorrence, whofe Prophecy is but a Pretence, whofe ( Divinity tends to Deifm y whofe Devotion is a Defign, and whofe Godiinefs is Gain ; or at leafi, whofe whole Management is meer Delufion. The Rights of the Chritlian Church, and the Reafons of your Faith and Hope, are to be ftrid:ly guarded againft the Impious Invafion of Prophetical Vretenders, who, tho' they may {peak ac- cording to Scripture, with Peculiar Voftures fa i) of xviii fhe Dedication) of Body, and Vaffions of Mind, are to be difpifed and oppofed, while they pretend to Immediate Infpiration, and an Extraordinary Miffion • but do not produce their Cre- ra at% u dentials. If an Angel came from Heaven, and preach V any thing contrary to Scripture, he is declared accurfed ; 'tis therefore requi- site for fiich, to utter Words agreeable to facredTruth, that they may incline any to think they fpeak as fent by God. But if their Meffage has no Mew or Falfe Do&rine to pleafe ox deceive, they are {till obliged to give full proof oi their Miffon,beiore they can Jay claim to the Faith of any ; for their fuppofed Meffage may be true as to Dollrine, and yet they not be commiffioned Meffengers from God • what they fay, may be good, and yet what they defign very bad : There is a vafi difference between the Proof of a Meffage, and the Proof of an ex- traordinary Miffion : A Meffage muft be pro- ved by itsConformity to thcfacredStandard; but the Mijfwn, by Miracles, Purity, and Truth as to all Predictions. If any lhall teach according to Scripture, and yet at the fame time fhall prophecy as to a particular Event ,if what they declare, as from God, does not come to pafs, they are condemned as falfe eut. & Prophets, by the infallible Word o£ the Eter- nal God, They may at their Peril &t up for God's High Commiffwners, and boldly ufe his Name ; but their prophetical Warrant is not ffgnedhy him. The The Dedication. xix The Execution of a divine Threatning^ may for wife and merciful Reafons bzfuf- pended; but the Accomplishment oUafacred Prophecy ipecifylngTime and Placemen no Condition does make anExcept ion } ntver was. Ignorant Pretenders may fay, the Prophef Jonah was dif appoint ed^ and Jeremiah decei- ved '; but meer AfTertion is no proof. They may fay, fuch i Per/on fliall dye, and on a certain day fliall rife again, and yet ftill declare they are true Prophets, tho' the thing does not come topafs ; but their Impious Prefumption does expofe them the more to all that have aValue iorfenfe andferioufncfs; for if the Redeemer of the World had not rofe again, according to his own Declara- tion ^ our Faith this day had been vain; and fliall any then give Credit to thofe De- ceivers , who while they pretend to an Ex- traordinary Call, neither fay nor do more than others. Four Rules have been already laid down, by which you may judge of True and Falfe Prophets ; and by all of them this Mew Dif- penfation may be condemned, as their Pro- phecies are falfe, and no Miracles are per- formed ; as Divine Ordinances are negle&ed, and as the Lives of fome are very different from a Go/pel- Rule; and yet has it been faid by one * oinofmallCharatler amongft them, - * In a letter from one of the Prophets to a F, 'ieind at Eriftol, hi which are many things both falft and foolifb, yejjkajid wicked. that xx The Dedication; that if they have not given proof of their prophetical Miffwn, it may be fufpe&ed that what the Apoflles did, was done by the power of Satan transforming himfelf into an Angel of Light. So Blaf- phemous are the Suggeftions of fome, after all their (hameful D if appointments. If thefe Perfonshad the Gift of Tongues, the Learned might Difcourfe with them and the Ignorant not be deceived by them ; which might be reafonably expected with a Spirit of Pro- phecy, that thereby the Converfion of the Heathens might be the better promoted,- ( but one Tongue is too much for Faljhood and Blajphemy. They fay .they exped: the Gift of Healing; but if they don't do more good to the Bodies than they have done to the Souls of flen, all ivill dye under their Hands, and rife again in ■ •aDay when all theirProphecies will ceafe for ever. The Words fpoken to the Prophet Ezek. 83. £ ze fc e l h ave an awful Svund : Son of Man prophecy againjl the Prophets of Ifrael that Prophecy, and fay thou unto them that Pophecy out of their own Hearts, hear the Word of the Lord. Thus faith the Lord God, wo unto the foolifh Prophets that follow their own Spirit and have feen nothing, And thus without any Pretence to Immediate Infpiration, I give them warninghom the word tf/God,wiihing them Piety and Prudence, Peace and Loyalty y that they may declare againft the Folly of The Dedication. xx j Enthufiafm, the Growth of Deifm, the Sin of Uncleannefs, the P excellent as what is Common to all who worfliip God in Spirit and in Truth. Cha- rity is Divine, but not Bigotry ; the /#- ventions of Men flhould not rill the Houfe of God ; and I am fure Serioufnefs is much better than Superftition ; but yet what is excellent in all, is to be valued by aff 9 and no inclofure muft fhut out Charity. You worfliip God according to Scripture Rule, and in your Constitution, there is nothing Remarkably defective, as to Dotlrine, Worjhip or Dtfciflinei You have as little Reafon to be afhamd, as you have to be afraid, when you have a Warrant both from the Law of God and Man; you may therefore fafely feparate from what is bad in any if you rightly value what is gocx* m all. You propofe by your Profeiiion further Refor- mation in Worjhip and Discipline, which is defired by all the wife and good, who have a tender Regard to the Divine Glory, and the Good of Immortal Souls. May your Souls profper by the Bleflings of the Holy Altar, and you need not then be concern'd about the Pinnacle of any Temple. If you are of the Church of Antioch, where theAasu. JPifciples were firfi called Chriftians, and of*** g the Verfwafwn of the great Apoflle^ thatj^ 01. no- xxv i The Dedication. nothing fhall feparate you from the Love of God ; you need not make any Inquiry a- bout any Forms and FaJhions y for fuch Per- sons muft certainly know the Mind of Chrift. You may perhaps exped from me fame particular Directions in this Dedi- cation 5 but fuch yow will find in the follow- ing Difcourfe, which may, by a careful reading, be a frequent Vifttor and faithful Monitor, when I ihallbe difabled by Sick- nds\, or nmovdby Death. Let growing Purity and Peace be your Strength and Ornament \ as the Two firm and finding Pillars on which the Glorious Tem- ple flood. Worihip God in your Families ; for if God has not an Altar there, Satan will foon have a Skit ; Prayer prevents the Curfe, and Purity only promotes the Bleffmg ; at- tend witn Reverence and Confiancy on the Publick Ordinances, confidering well that the Word or God is to every Soul Eternal Life or Death ; Heaven or Hell will empty all Affemblies in a little while. Converfe therefore with your own Souls, as lodged in cisingBodies, which may drop to the Ground in a Moment, in the Houfe of God, as welji asi i yoiir own *.Keep a Tender Confcience by doingj aft ice J ovingMercy, and walking hum- hh with your God. Promote as much as you can the 'Holint \\ xand Happinefs of the Places where you live by Purity and Charity, that * Js did Mr, Cadwallador, rvhofe Funeral Sermon was - .i-ib'd before I fettled among you, and is now printed. you The Dedication. xxvii you may fenfibly grow in Grace and in the Knowledge of ourLord and Saviour JefusChriji. To this end Remember the Words of a very excellent Perfon : * Religion does not lye in larren Speculations, fmoaky Controverfies y empty Formalities, Superflitious Ceremonies, fanfeed ' Curiofities, cenforiom Precifenefs, in zealous Words, or demure Looks ; but in the Fruits of the Spirit, Faith, Hope, and Cha- rity. And thus I commend you to God, who can fill you with Joy and Peace in be- lieving, that you may abound in hope, through the Power of the Holy Ghofl. And I earnellly defire, without making any Apo- logy for along Dedication, becaufeyou will allow me not only to fpeak,*but V reach and Vray, that you would put up a daily Re ~ quell for me and my Brother, in the La- hours of the G of pel at the Throne of Grace, that we may have an encreafe of Gifts and Graces fuitable to our Work, to fill up the Station wherein God hath fet us, and make full proof of our Miniftry, which is the highefl Ambition of his Soul, and the avowed Scope of his Life who. would by all means approve himfelf zfaithfulPromoterofl ruth, Peace, and Holinefs, as he is the Servant of Chcift, and your Servant in the Work of the Gofpel, for J 'ej us fake, MM 7"?? 9. nop. Mkhdel Pope. * Dr. Barrow. THE THE M ETHOD. t ~~^ HE Connexion of the Text confidered, and The Words explained, Page 1,5 -*~ Four things propofed to be confidered, ($iz.y I. In what fenfe the Word is the Savour of Life unto Life. z. In what fenfe the Savour of Death. 3. The Caufe of the One. 4. The Reafon of the Other. I; In what fenfe the Word is the Savour of Life. 1. The Phrafe may import a Variety of Life* I. A Life of Grace, l. Of Glory. 2. Different Degrees of Life* 3. Renewed Increafes of Life. 4. The tranfcendent Excellency. n> II. General. In what E^efpects the Word is the Savour of Death s p. 6. 1. As to Natural Death ; in 4 Things , viz. I. Our Guilt ip/// be greater. 2. It gives a more cer- tain Account of a Stare of Tormem* 3. It ajfures what fort of Perfons will be condemned to it. 4. As God 1 may permit the Devil to perplex us in our laft "Moments, p 29. 2. As to Spiritual Death, in 4 Things. 1. The Blindnefs of the Mind is often encreafed. Z. The Infenfibility promoted. 3. Rendered lefts capa- ble of Spititual Action and Enjoyment. 4. It becomes more offensive to the Deity, p. 3 5 3. As to Eternal Death : 1. They may know they were once in a State of gracious Trya^ 2. The Caufe of its not being prevented. 3. That fome Perfons are eternally laved. 4. They will be condem- ned by Fellow- Creatures that improv'd the Word a - 5. Their great eft Friend will be their griatcft Ene- my. 6. He that tempted them, will torment them, p. 42. III. The M E T H O D. III. General. The Caufe of the Wordsprov- CHAP, in ing a Savour of Death to feme. 1. The Gofpel it felf not the immediate Cau/e offo dreadful an Effeft. 2. Not any Decree of God* 3. Not principally owing to any Spiritual Judgments infiiciedon the Souls of Men, p.35* CHAP IV. 4. Many Perfons take an Occafion from fe- deral Things to defpife the Word. 1. From the Gofpel it felf . 1. The vSublimky of its Dotlrines. 2. Its Spirituality. 3 . Its Precepts . 4. Its Grace, p,7o 2. From the Minifters of the Gofpel. 3. From the Profeffors of it, p. 90 4. From the Circumftances of good and bad Men in this World, P # 97» 1°^ 5. The immediate Principal Caufe is the wilful CHAP.V. Sin of Man. 1. Allow 9 d Ignorance. 2. Habitual In- confideration. 3. Prevailing Infidelity. 4. Secret Malignity. 5. Contracted Obftinacy. 6. Predomi- nant Pride, 7. Inordinate Self- Love. 8. feigning Earthlinefs. 9. Habitual Senfuality. 10. Secret Partiality, and open Formality. 1 1. Indulged Sloth. I2« Daring Prophanenefs, ^,119 6. Satan is not a little concerned CHAP.VL 1. In Prevention. 1. A due Attendance. 2. Due Attention. 3. Due Application, p.168 2. In Corruption, p. 176 IV. General. The Caufe of the Word being a CHAP, Vjx Savour of Life. I . In the, General. i 7 This f acred Life is owing to divine Grace. 2. *Tis glorious Grace • in its DiCvlayand Diftindtion. * 1. As 'tis fufficient/cr its End. 1. As Sovereign in its Opcrationi And that 1. As to external Revelation. ' 2. As to in- ternal Manifeftati on, p, 1 S 2 More Particularly. The Grace of God may be confidered as a Caufe with reference unto God* And that is, r. The METHOD. Ele&ing Grace. 2. Redeeming Grace. 3 . Converting Grace. 'P Providential and Minifterial. 2. *As an Effect, with reference to Man. I. They muft do fome things according to a fettled Conftitution, by the ^ijfiflance of com- mon Grace. 2. They mufi exercife Grace under the Vital Influence of the Sprit. 3. Live a Life of Obedience. 4. Perfevere, J p.20j APPLICATION, I. Inferences of Truth and Duty from the Words being a Savour of Life unto Life. i . Tis highly rea finable to admire its fecret faving Power. 2. The Enjoyment of the Go/pel an invaluable Blejfmg. 3. Reafon why the Word fo much oppcfed by Satan. 4. The Patience ef God is wonderful in continuing fo great a Blejfing to them that neglecJ, &c. 5 . Then all fhould attend on it, confider it, and encourage them felves with the Hope of a Blejfing. 6. We yfo«/i examine whet her it's Life or Death to us. 7. We fhould pray with Fervour and Conjlancy, that it may be a Savour of Life. %.. We fhould take heed we dont grieve the Spirit, by whom the Word is Life. 9. It becomes them thankfully and joyfully to adore the Grace of God, to whom 'tis a Savour of Life. 10. Such Perfonsjhould live to God, and rejoice in the Hope tf Glory, p. 2 09 'X. 2 . Inferences from the Words being a Savour of Death. 1. The Miniftry cfthe Word the moft awful and important^ 2. It f peaks Terror to carelefs Hearers. 3. ^And to thofe that fit long under the Means of Grace, and art not converted. 4. It becomes all to juftifie God, and beware of Sin. 245 x EXHORTATION. I. To Hearers. To hear fo as that their Souls may live. Motives: l.'Tis the Word cfthe eternal God, 2 .'Tis delivered at /foExpence efthe Blood of his Son. 3. 'Tis defigned for the good of thy Soul. 4; 'Tis the laft Word God will fpeak- S.If ihe Word dont convince, you have no reafon to think any thing elfe will. 6. The Day of Grace may foon end. 7. The Day of Nature mujt end. 8. The Word yon defpife muji judge you, P-257 KI. 2. To Minifters. 1 . To magnifie the Redeemer. 2. To manage ihemfelvesfuitably. i. Increafe in Knowledge. 2. Maintain a conftant Serioufnefs cf Spirit. 3. Be Prudent. 4 . Be Faithful. 5. Be Diligent. 6. Be much in Prayer. 7. Be Pa- tient. 8. Be Peaceable, $». Be Humble, 10. Be Chearful and Corrftant. LIFE LIFE and DEATH THE Important Concern, &c. 2 Cor. Ch. II. Ver. \6. To the one ive are a Savour of Death unto Death, and to the other, a Savour of Life unto Life— C H A P I. The Connexion of the Text confiderd. the Words explain d, in what Sen/e the Word of God is the Savour of Life unto Life, in four General Heads. IT may eafily be fuppofed, that the Great Apoftle of the Gentiles wrote this Epiftle to the Corinthians , after his fecond coming to Macedonia, mention'd in the Ads of the Apoftles, when at Philippi, where he ftay'd till a&j 20.3. the days of unleavened Breads and while U- Afts 20, motbyv/as with him ; from thence 'twas fentVerfs, B per- Life and Death perhaps by Titus a Year after the firft Epiftle, and not long before the Apoftles coming him- 13. i.felf unto them. Corinth was a large Gity^ in thofe days famous for Learning, Trade, and Riches, and infamous for Pride, Strife, and Lewdnefs, * to a Proverb f : Which Remark gives great light to many paffages of the E- piftie • in this Chapter we have an account of the Church-cenfure, with reference to an In- ceftuous Perfon : 'tis not neceffary to enquire whether the Perfon guilty was a Philofopher, or a Mechanick, or whether the other Per- fon concern d in the heinous Sin, was a Mo- ther, or Mother-in- Law • the Crime was ve- ry great, the Cenfure very Juft, and the Me- thod prefcrib'd very Wife and Merciful to de- . 7 . ftroy the Flefh, and prevent the Great Enemy of Souls taking any Advantage either by Sin or Sorrow. After the Apoftle had defired the s# Brethren to Confirm their Love towards the for- 9. rowful Penitent, as a full proof of their Obedi- ence to him, who had forgiven it in the Perfon of Chrift ,• he acquaints them with his Succefs at Troas, as a Door was of end by the Lord for his preaching the Gofpel, a Door of Leave, and Life, as he was allcw'd and accepted in the declaring the Mind of Chrift, tho' he had no reft in his Sfirit, becaufe Titus was not then with him, yet he did rejoice and triumfh in Chrift, who made manifefi the Savour of his Knowledge by him in every Place ; the Spiritual Prefence of Chrift was matter of greater Joy, than the * In it was a Temple dedicated to Venus, t A Corinthian Woman in the Language of the Ancients was a wktrijb Woman, Hefych. Bodily The Important Concern, &c. i Bodily Prefence of the moft beloved Compa- nion could poffibly be. Upon this Occafion the Apoftle comforts himfelf under the very melancholy Confideration, that his Labours had not always defired Succefs ; inafmuch as tho' fomc did perifh, the Apoftles as faithful in their Work, were unto God a fweet Savour c/Verf. ij. Chrift, in them that are faved, and in them that ferijh ; the Sacrifice of Chrift is faid in a pecu- liar Senfe, to be a fweet- fmelling Savour, * as the Eph. 5.2. great Sin-offering that did effe&ually take away Sin, for his Blood cleanfeth from all Sin. Under 1 Joh. 1.7, the Law there was no Ferfume in the Sin-offer- ings, they were not perfe&ly acceptable, as they did not really and fully purge away Sin ; fo that all the Blood-fhed under the Law did not give fuch a fweet Savour as the Meritorious Blood of Chrift which fully expiated all Sin ; and yet fome will perifh for want of the due Application of that Blood by faith in Chrift : But the Minifters of Chrift, are in an eminent Senfe the fweet Savour of Chrift fully accepta- ble to him, as they faithfully anfwer their End, though many may die under the Gofpel of Life. As the High Prieft under the Law was anoint- ed with the fweet Ferfume, fo every Minifter of the Gofpel is as.acceptable to God, as the High Prieft was, if he Ads according to his high Commiffion ,• tho* with many his Labour may be in vain, he fhall be accepted and re- warded according to his own Faithfulnefs, and not according to the People's Fruitfulnefs. The fuccefs of the Gofpel depends on the L'obfervat. De Mon£ Defpaigne, B z Bleffing 4 Life and Death Bleffing of God, and not on the Will or Work of Man, and therefore is not always the fame. To fome the Minifters of Chrift are the Savour of Death unto Death, and to others the Savour of Life unto Life. The word of God is the fove- reign Remedy, moft apt to recover difeafed Spirits ; 'tis not like fome common Medicines, which if they do no good, do no hurt ; but tis either Life cr Death, it kills or cures, fo contrary is its effed: on fome Perfons. To r P^if i fome Chrift himfeif was a Corner-ftone , on which they built their Faith and Hope, but to others a' Stone of (tumbling, by which they , a< were bruifed and broken,- the Sun cf Righte- vufnefs did rife on fome with healing in his Wings, but on others did fet in a dark and difmal Cloud; it's Beams did harden fome as the Clay, and foften others as the Wax; on fome the Son of God pronounced a Bleffing, when he had not feen fuch faith in Ifrael, on others a Woe becaufe of their Infidelity: This is reprefented as matter of Wonder ; and indeed the only two Things at which our BlefTed Lord is faid to wonder at aiihis Life ^ when in his own Coun- try, and among his own Kin, he could do no ftiark 6.6 might Work ; 'tis faid he marvell'd, becaufe of their Unbelief : and when the Centurion faid to him, Batfpeak the word only, and my Servant fliall tfftt&& y t healed: We read that When Jefus heard it, he 1 a marvelled and faid to them that followed, Verily I fay unto you, I have not found fo great faith, no not in Ifrael, fo that Faith and Infidelity may be faid to be the two great Gofpel Wonders. It was much the fame with the zealous faith- ful Servants of Chrift, as it was with the Great Mailer of Ifrael. TThe Apoftle Peter by preach- The Important Concern, &c. 5 preaching Chrift crucified, converted 5000 Souls Aas 2.37. at once, and the Difcourfe of Holy Stephen on the fame Subject, had no other efFed, than the gnawing of Teeth. To fome the Apoities Aft$7.54- were a Rock of Shelter, to others a Rock of Offence; to forne Hearers their Preaching was foolijhnefsy and to many others both the Wifdem *Cor.i. and Power of God ; it had a very different ef- 10 * fed at diftant places. The Apoftle Paul had a Door open at Corinth, and at Athens his Net was empty. At one Place he was careffeo, at Lyfira he was threatned : The Gahtians were Gal 4 ij. ready to pull out their very Eyes, tor him, and at Jerufakm they were as ready to pull out his. Thus has*it 'been more or lefs in all facce(Sve Generations, and thus it is in our day. As the Cloud was bright to the Israelites, and dark to the Egyptians ; fo the word of God do's en- lighten the Eyes of fome, and blind the Eyes of others,- awaken fome, and ftupifie others ^ convert fome, and confirm others by their criminal mifimprovement in therr indulged Sins , whereby, notwithstanding the bright Light, and warm Love of a Gofpel Difpenfati- on, their Eyes are as dark as Night, and their Hearts as cold as Death. This is a mod impor- tant Concern, which I fhali endeavour to con- fider as the Text will admit, under four General Heads. 1. I mall confider in what Refpecls the Word of God may be faid to be the Savour of Life unto Life unto fome: 2. In what RefpeBs it maf be faid to he the Savour of Death unto Death unto others, 5. What is the Re a j on of its being a Savour of Death unto any. 4. What is the Caufe of its being a Savour of Life, unto Life to others ; and then ap- $fy it ; B 3 I. Ifiall Life and Death I. I fljall confider hi what Senfe the Word of God may he [aid to he the Savour of Life unto Life. The word Savour might very properly be ren- dered Odour * •. the Phrafe t Odour of Life, re- fers to the Language of the Jews, who in their "Writings make frequent mention of a ^ Vital Unguent, and Mortal Odour : They did of- ten fay that their Law was an Odour of Life to themfelves, but of Death to the Heathen Nations. The Apoftle feems here to intimate the very Reverfe, that the Gofpel is an O- dour of Death to the Jews, and of Life to the Gentiles. He afferts it to be not only an Odour of Life, but of Life unto Life ; which o Phrafe I would think imports fomething very Emphati- cal, though I am not willing to put it on the Wrack, as fume do Metaphors and Malefa&ors, and make them confefs any thing. I would f uppofe that the Import of the Phrafe may be ccnfidered with reference to four Things, tho* its mofl proper and immediate Senfe may be, it is the Odour of Lift unto Life, as 'tis the ap- pointed apt Mean or Inftrument under the con- dud: of the Divine Spirit, to fanclifie the Soul here, and fave it for ever. i. The Phrafe Life unto Life, may import a variety or different kinds of Life : 'tis certain that when the* Word is improved, and has by the blefling of God a due erfed on the Soul, it in fome Senfe gives Natural, Legal, Spiritual, and Eternal Life — It gives Natural Life not as to its Being, ''but Well-king; if we hear the Word * 'Ogvm Odor. | The Hebrew often ufts a Subfiantive in the Genitive Cafe for an ddjetfive* t Vid. Buxtcif. of 7be Important Concern, Sec. y of God fo as to obey it, it alters both the Tenure and Tendency of the Life of Nature ,• the wicked who are not changed by the Gofpel, hold their Lives only by the fame Tenure, as a Fly or a Brute, or rather by a more uncertain one, as they forfeit their Breath every Mo- ment ,- hut the Lives of the godly, who are fan&ify'd by the Word, are fecure by a Cove- nan t, that is in all things well order d and fure^ which has the Vromife of this Life, as well as of that which is to come : Such are Immortal, while the glory of God and their trueft Intereft, and the good of others are promoted by 'em ,• if thefe noble Ends are anfwered, God will be magnified in their Bodies by Life, and not by Death. The natural Life of the Wicked tends to Death and Mifery, as they are condemned Joh. 3 . 1 8, already ; but the Life of the Righteous, tends to eternal Joy and Felicity. The Word when rightly received, may be faid to give a Jbgk/GaL 3.1c Life, as a Sinner that is not renew'd by the Word, is under the Curfe of God, but they Joh. 5.24 that believe the Word, are faid to pafs from Death to Life, from a Death of Condemnation, to a Life of Liberty, Pardon, and Acceptance ; they are juftifled by the righteoufnefs of Chrirt, when fandifled by his Word : They are no longer under the Law, but under Grace. But that R om SA % which I think is principally defigned by Life unto Life, is a Life cf Grace in this World, and of Glory in the other, which I mall a lit- tle confider. 1. The Word to fome is the Great Injh-u- ment in producing Spiritual Life, a Life of Grace : Nothing is more evident according to holy Writ, than that Man as a Sinner, is dead **cdU.tj B 4 Trefpajfes 8 Life and Death Trefpajfes and Sins, and that the Word and Spi- rit giveth Life. Both Jews and Gentiles have re- prefented a Sinner as dead ,• 'twas a common faying among the Jews, * that the wicked are dead whilft they live, according to the Gbfer- vation of the Learned Philo to which per- haps our bieffed Lord referred when, he laid^ Mat. 8 .a. Let the Dead bury the Dead; the Gofpel is J aid to j Pet. 4.6. b e freached to them that are dead i, that is in a iTim.5.6.$P^ tua l Senfe, as the Widow that live sinVle a- fure, is dead wbilfi fie liveth ,• the Gentile World lay more remarkably under the guilt of fome Sins, as the Apcvtle (tiles them Sinners of the Gentiles ,• and 'twas a Proverb among the Jewijl) DoBors, that the Heathens do not Live. The Heathens alfo had fome Notion of this Spiritual Death * in the School of Pythagoras ■, when a Perfon was enter'd, and yet did not obferve the Rules of Virtue, he was repre- fented as Dead by a Funeral Solemnity; and fuch are reprefented as dead in the Gofpel, to whom the Word, as imprefTed by the Spirit,giv- eth not Life ; that is, the incorruptible Seed by which Sinners are born again, and are raifedto Rom. 6. a, newnefi of Life. Life is hereby made new as to . ' its Principle, Gbjeti, Rule and End ; a Soul fpi- ritualized by the facred Word, acb from Faith in, and Love to a Redeemer ; he is concernd chiefly about Spiritual Objects, he walks accor- ding 'to the Rule of the Gofpel, having a due regard to all the Commandments of God, and * Maimonides is often cited for fuch Exprejfiom • < lav pii etiam viventes vocantur mormi. i Of v*K(yi. * Vic. Pychag. Iambi. he Tlie Important Concern, &c. p he defigns mediately or immediately the dif- play'd glory of God'm all he do's ; hereby the power of Sin is fubdu'd, and the Human Na- ture perfe&ed., as the Divine Image by Know- ledge and Holinefs is engraven on the Soul. This Spiritual Life confifts in Spiritual ?ri*ci r ftes- and Tratf ices, holy Powers within, and holy Performances without, whereby the Man is made a Tartdker of the Divine Nature, and fo 2 Pet. 1.4* lives as much above himfeif, as above a Plant, a Brute, or an Idiot ; the Life that he lives in the Flejli, is a Life of Faith in the Son of God ; Gal. 2.10. the Change that is made within is glorious, as it either bears fome refemblance of, or proportion to the Divine Perfection, and fo in every Grace there is more real Glory, than in the fhining Luftre of the Sun, Moon, and Stars ; as Morals make us more like God than the Naturals, who muft be acknowledged to be the Standard of all Perfection. In this molt excellent Life_, all old things are done away, and all things become new ,* the Vital Tower is Light and Love, the Senptive Tower is Spiri- tual, as it favours the things of God, it fees the evil of Sin, the beauty of Holinefs, the tran- fcendent excellency of a Redeemer, it t,ajts that: the Lord is Gracious, it feels the weight cf in- 1 Pet. a.j- dwelling Sin, and groans with the Apoftie who will deliver me', it hears the Voice of Chrift in his Word and Works, and it fmdls the Odour of his Ointment, as his Garments are faid to fmell of Myrrh : Thus the Senfes are fpiritu- Can. r. 3. ally exercifed. The Elective Tower is alfo Spiritu- al, as it chufeth the things of God, and as the Paffions are all influenced by fuch a Choice f in defmng the enjoyment of God above all -• things. to Life and Death things, more than Corn, Oil, and Wine ,- fear* ing the difpleafure of God, more than Pover- ty, Banifhrrient, and Death ,• exercifing a lively hope in the Prornifes, whereby 'tis made to re- Phi!. 3. i-joice in Chrifi Jefus, having no confidence in the Flejh, and when it forroivs, 'tis after a godly fort : To fay no more in this great Spititual Change, the active executive Powers are fo in- fluenced, as that fiich a Perfon do's no longer sCor.5. 15. ^ e to himfelfy but to him that died for him, and rofe again ; he lives not to the Flefb, for he is no debtor to the Flcfi, that Debt was long agoe Tims 2. overpaid • but he -walks in the Spirit, as he de- 12. nies all ungodlinefs and worldly Lufts, and lives fcberly, righteoufly, and godly in this World. 2. A Life of Glory : The word of God dif co- vers glory to the Soul, and difpofes the Soul for Glory ,• he difcovers a Hate of glorious Re- compence, in which they that love God fhall be rewarded for ever. We are fully affured by the Gofpel, that when any die they don't ceafe to he, but rife either ftated in an eternal Hell or Heaven ,• Life and Immortality is brought to light by the Gofpel. The * Heathens knew but little of the Invifible World, the World of Re- alities, as this is a World of Shadows f, Perfons of the greateft Knowledge, and higheft Improve- ments, did but guefs at the ftate of feparate Souls: Plato, Socrates and Cato, were not at- any certainty as to the momentous Confe- quence of a dying Hour : The Jews knew more than the Pagan World,, as to this great * Dr. Whitby's Certeinty, p. 313. f Mr. Nat. Taylors Ptefervative againjl Ddfra. Con- The Important Concern, Sec. 1 1 Concern,' but yet the pretended Knowledge of all of thsm, was but as Darknefs and Delu- fion, if compared with the fhining difcoveries of a Gofpel Difpenfation : In this Difpenfati- on the Son of God himfelf came from the Throne of Glory, to fet the InvifibU World in 'view ; he allured his Difciples, that in his Fa- thers Houfe were many Manfions ; if it was not fo ,Joh. 14.2, he would have told them : his Love to them made it requifite for them, to look on that Decla- ration as a moft glorious Certainty ; for it could never be fuppofed, that he who was the bright- ness of the Fathers Glory, and exprefs Image of his Perfon, fhould appear in their Nature, die in their ftead, pafs into Hades, and afcend up in- to Heaven, that he might with the greater So- lemnity deceive , and difappoint them : The Mouth of the Lord hath fpoken it, whereby we have fufficient evidence fuitable to a Hate of Tryal, that a Life of Grace, will ifiue in a Life of Glory : tho' we have not a perfed Map of the eternal World, defcribing all the Particularities of that glorious State , yet we are affured that our Life in this World is fcarce real, a vain fliew, bafe and mean, unprofita- ble and ufelefs, troublefom and diftreffing, yea, mifchievous and deftru&ive if compared with the Life of the bright Inhabitants of the other World : The Life of every Man here is a Life of Sin and Sorrow, and the Lives of fome are but as one great Debauch and Revel, and the Lives of others as one univerfal Sigh and Groan; but in that bleffed World where the Righteous mall be rewarded, there is nothing but perfeel Purity and Felicity : all the Evils both of Sin and Sorrow, which we either now feel or 1 1 Life and Death or fear, will be for ever removed,, there will not be one vain Thought, one Sigh or Groan throughout an Eternity : All the J r uit able good that* we now enjoy or defire, will be poffeffed and perfected^ ail cur Powers and Faculties will be refined and enlarged, and the moil excellent fui table Obje-cls will pleafe and fatisfy for e- ver ; the Soul will be happy beyond all pre- fent expreffion and thought with the bright Vifion, perfect Refemblance, and full Enjoyment of God : The molt Sublime Contemplations , moft Noble Employment s y moft Delightful Converfes y and moft F.aviflmg Enjoyments, will make up the felicity of the Eternal World : fuch a ftate of Glory is not only di f cover dby the Word^ but made Jure and certain to every holy Soul; it is the Great Gcfpel Trcmife, as the Promife of the Mejfkih, was the Great vromife under the Legal Difpenfation ; and 'tis not only ajfured by the Word to righteous Perfons, but fuch are difpo- fed and fitted by the Gofpel for this promifecj Glory ■ the Word as impreft by the Spirit, pro- ducing and perfecting Faith and Love, do's make them meet for the Inheritance of the Saints m Light ; without a due meetnefs there could be no Enjoyment : a Brute or a Devil cant take pleafure in a ftate of Confummate Puri- ty, no more can a wicked Man be happy in Heaven ;• as there is no agreement between the Object and Faculty, there can be no De- light ; eternal Diftaxce or Difference muft be thq Confequence of Sin, if a Sinner were admit- ted into the abodes of Glory. They there- fore that are to live with God, are prepared for it by the delightful exercifes of Love to him, and this is conltantly promoted by the Word,- Hie Important Concern, &c. 13 , Word; fuch are not only fitted for Heaven, but entitukd to it, they have not a Right by Dejcent or Furchafe, they don't merit Heaven by Trice or Performance, but their Right is Gra- tuitous and Filial, as they are. Sons of his own Will 3 begotten by the word of Truth $ they are Jamer, r. Heirs, it is the Fathers good pleasure to give them l8 - a Kingdom ; as their Right is Filial, fo 'tis Soci- al, for fuch are joint Heirs with Chrift ; they hold Luke 12. their Right in him, who is the elder Brother, *3« the firfi-born of many Brethren, and will jhare the PoiTeffion with him,- fuch are not only entitukd by the Word, but are encouraged to re- joice in the hope of this glorious Rrverfion, as what is near and fure : Eternal Life may be antici- pated by firm Faith, and lively Hope, the word of God is as the Writings of the entailed In- heritance, and having them in their Hands^ they may folace and regale themfelves with the delightful thought of taking full Tojjejfion ; fuch are direded and obliged by the Gofpel of Chrift, to render the unfeen World evident, and the future promifed Glory prefent and fubtfan- tial by the lively exercife of Faith, fo that they may rejoice notwithstanding the Sin and the Thorn of the Flefh, in expectation of a cer- tain removal from a World of Darknefs and Diftrefs, Sin and Sorrow, Folly and Fear, Pain and Peril, Diftemper and Death, into a State* of perfect Light, Love and Joy. Then will the Soul live indeed, it will feel Life unto Life in eternal Raptures, and everlafting Tri- umphs, the Life of the belt here is but a dy- ing Life, We are methinks in this World, as the Child on whom the Prophet ftretched forth him- 2 Kings 4. felf, there is a little Warmth, gnd a little Mo- 34.35- tion, 14 - Life mid Death tion, but yet we don't fland on our Feet, the dead Bones make a little ncife by moving to- gether, but we are not peife&ly Organized, and raifed up to the Stature of Men; we fcarce Live, we Breath, but 'tis in a valley of Tears, and in the ftadow of Death with dying Bo- dies, and languishing Souls,- but in the other State our Souls and Bodies will be perfe&ly healthy, and perfe&ly happy ,• the frame of Nature now cracks, and muft diflblve, and is every Moment expofed to a thoufand Incon- veniencies ; but in the blefled "World no Fire will confume it, no Difeafe waft it, no Fall bruife it, no Air corrupt it, no Labour tire it, no Pain wrack it ,• but it will be a proper Manfion for a glorified Soul, that fhall enjoy its God and its felf without the leaft Sin or Sor- row, and that for ever : the Soul was the worfe for the Body in this World, but the Body will be the better for the Soul in another , as the Soul by the Word is fandlified, and fo con- formed to the Spirit of Chrift, fo the Body will be alfo transformed into the likenefs of the g Glorious Body cf Chrift, and Soul and Body be- ing changed after the fliining Image of their Saviour, fhall be received into his blisful Pre- fence, and live for ever with him. 2. The Phrafe Life unto Life, may import different degrees of Life ,• a degree of holy £cfti- vity, Ufefuinefs, and Comfort, muft be con- fider'd as the happy * Fruit and Confequence of that Spiritual Life which the Word doth )hn 3. 5. produce, as 'tis the Miniftration of the Spirit. The blefled Spirit in holy Writ, as he fandi- fies the Soul, is reprefented by Water, Fire, Oil and Blood : >The Scripture fpeaketh of Wa- ter The Important Concern, &c. 1 5 ter and the Spirit, by which we are born again ; of Math. 3, the Holy Ghofi, and cf Fire, by which we are 11 - baptised ; of the XJnblion which we have from the 1 Johns. Holy One ; and of tho fprinkling of the Blood ofzo. J ejus, which is alfo wrought by the Holy Ghofi : 1 Pet. 1.2. The great Reafon of this particular Reprefentati- on of the fan&ifying Spirit is this; all things that were cleanfed under the Law, were pu- rified by one of thefe four means ; fome things were purified by Water, as legal Polutions were Numb.31. removed by appointed Wafhings,- fome by Fire, 20. ^ as Gold, Silver, and Brafs ; fome by Oil, as the LeviC - x 4* Prieftsand Lepers; and many things by Blood,zs ^ 2U is obvious to every Reader, fo that by the pow- er of the Spirit there, is a co?npleat SanBificati* on, as was typified by the legal Purifications. This Representation may further denote the ABivity, Ufefulnefs and Comfort that do's refult from that Life that is produced by the Spirit, for thefe things are very a&ive, ufeful and comfortable in their Nature, Defign, and Ap- plication. Certain it is, that in the holy Life of a fan&ified Soul, there is a great degree of Activity : The word of God when impreil by the Spirit, is a vital Spring of holy Action, it puts the Soul on prefent enquiries, andcon- ftant endeavours for God and Eternity ; it caufes the Man to' cry out, Lord, what wiltA£ts9.6. thou have me to do ? and often asking the Que- ftion; what do I more than others for the honour Mat. 5. 47. of my Redeemer, the good of my Soul, and the welfare of others ,• the Word awakens the drouzy Faculties, quickens the ftupid Spirit, raifes the dead Affedions, moves all the Springs of the Rational Nature , and fets the whole Man at work for his own Salvation. It makes him « Life and Death him bufie for Heaven, by avoiding what will hinder, and embracing what will promote his fpiritual Improvement, fo that he will give • himfelf no reft, but will ftrive to enter in at the freight Gate, being fully perfwaded that many fhall feek to enter, but (lia/l not be able. As the Life produced is very active, fo that ABivity is 7 verj ufeful, fuch an one do's not live fo him- u.fctfy tno ' ne * s wt f e f or himfelf; but he propo- fes the noblefi Ends, and lives to the moft valu- able Turfofes, even for the Glory of God, and the Good of the Creature. Before he was fandified , the great Concern of Life was feme thing mifchievous or frivolous ; he fet his Heart upon that which -was not, and belabour- ed in vain, a Cypher was his Gain, and a Curfe was his Wages ; he wafted away Life, and only treafured up Wrath againft a day of Wrath, which is the difmal Cafe of all uncon- verted Sinners : But now he is quickned by a vital Word, he is concerned about the nobieft Luke ic. Objects, and moft important Affairs, the one thing needful, matters of infinite Confequence ; he i ecu res to himfelf the Glories of an Eter- nity, and ferves others with the Bleilings of Time • he improves his day of Nature and Grace, in perfecting his own Holinefs, and in promoting others Happinefsj as this holy Activity is ufeful to ethers, fo 'tis moft comforta- ble to himfelf, for hereby he has inward Peace, and outward Confidence. The Word when it is the power of God to a Soul, gives a degree of imvard Peace, for it fweeters the comforts of Life, fupports under the troubles of Life, re- moves difturbing Fears, and diftradHng Cares, it maintains a felt-approving Confcience, which is *2 Tl?e Important Concern, &c. \J is a continual Feafl, it retrains irregular Ap- petites , calms boifterous Paffions , gives a check to rifing Lufts, and thereby prevents much Sorrow, either as to Sin or Repentance ; it minifters Help, and enlivens Hope, as to the removal of Evil, and poffeflion of Good ,• it oftentimes creates fuch a delightful fenfe of the Divine Favour, promotes fuch refrefhing Communion with the Deity, and opens fuch a bright profped into the Eternal World, as makes the Man to feel himfelf to be alive, and to find Life in Life, by the ferenity of his Mind, and the reigning Tranquility of his Spirit I and as he has inward Peace, fo he has outward Confidence towards God, he has a holy humble boldnefs ; for if cur Hearts condemn us i John. 3 not, then have we confidence towards God : And 21, towards Man he has a firm afTurance of Mind, for the Righteous are as bold as a Lion : With the Apoftle, if in Difgrace and Diftrefs, by the power of a peaceful Spirit he can fpeak to a Feftus or Agryppa, tho great and noble without Fear, and with great Compaffion, and wifh he was fuch as he is, excepting the Bonds. This is A&s 26. Life indeed, when fuch a'holy Activity, Ufa- * 9 ' fulnefs, Comfort and Courage do's attend it, 'tis furely Life unto Life. This is the happy production of the Divine Word, when anima- ted by the Almighty Spirit of Grace. 3. The Phrafe Life unto Life, may import re- newed encreafes of Life, it may fignify that the Life that is the happy fruit of the Gofpel Dif- penfation, is by vertue of the Bleffing of that Gofpel renewed and encreafed, asismoftfub- fervient to the glory of God, and the good of the fan&ified Soul : It has been already con- C fider'd, 1 8 Life and Death fider'd, that the Life of the Word may in fome Senfe refer to a Life of Nature, Grace, and Glory; and as to thefe 'tis certain that there is by the bleffing of the Gofpel a fuitable renewal and encreafe : As to a Natural Life, 'tis faid of all that are fanctified by the Word, Q or ?< that all things are theirs ; amongft the reft, Life 1,22- as well as Death is mentioned in that glorious Inventory: Natural Life by a Covenant Secu- rity^, is to be fb often and long renewed by vital fuppKes from the living God, as fhall moil fully anfwer the Ends of his Re&oral Conflitutiqn, fo that no good Man can die, let the defire of fome, and the delign of others, be never fb great 4 till his Work is done, and the great End anfwer'd for which he was number' d amongft the Living, fixt in the Rank of Rational Creatures, and dignified with the Nature and Chara&er of the Sons of God,; Life is hh to receive good in, even the Bleffings of the right and left Hand ,• to do good in, for the Honour of God, the Intereft of others, and his own Salvation j to enjoy good in, as the re- ward cf his Labour, reaping the comfortable Harveft of his own lowing, and to prepare for the greater good of the eternal World, that the bleilings of one W^orld improving his grati- tude and thankfuinefs, may fit him for the ineffable Glories^of another : For thefe ends Life is the Covenant- bleffing fecured to every Believer ; the Lamp fhali be oiled, and fhall fhine notwithftanding the united power and malice of Earth and Hell, as Godlinefs has the promife of this Life, if the Oil be not for- feited by Sin, and thereby, the Light extin- guiihed^ tho' the Life of Man under the Curfe The Important Concern , &c. 10 Curfe of the Apoftacy, is but precarious Breath, a meer unpromifed vouchfafement , than which nothing is more uncertain ; for as he do's forfeit it every Day, and can't force it one fingle Moment, yet the Leafe of the Life of every good Man fhall be renewed, his Health and Strength recruited, if for his good, that he may be more ferviceable in Time, and more fafe and fuccefsful as to the depend- ing Concerns of a Glorious Eternity. This is a confiderable Bleffing, and may be faid to be Life unto Life ; but the renewal and encreafe of a Spiritual Life in the ufe of appointed means is much more fo, which is the happy effed of the Word of God. Spiritual Life may be con- fider'd as to Pardon and Purity, a Life of Ju- stification and San&incation ,• and as to both thefe by the Gofpel there is a promifed Re- newal : As to Pardon, whenever we fin, if with Peter we go forth and weep bitterly, fo as to leave our Sin, and love our Saviour accor- ding to a Gofpel Covenant, we may receive a renewed fealed Pardon ,• of fuch wonderful virtue and value is the Blood of a Redeemer, that it cleanfeth from all Sin : the Sacrifice of Chrift, is not like the Sacrifices under the Law, that did but typically cleanle from fome Sins, and but at f6me Times ; but this as in- finitely meritorious , purges from the Guilt and Filth of all Iniquity, itfmjhes Sin, and brings in an everlajling Righteoufnef : Every peni- tent believing Soul may be affined by his ve- ry Senfes, that his Sins are forgiven, as fure as he eats the Bread, and drinks the Wine at the Lords Table, fo fure he may be that his Sin is covered, and his Iniquity jball be remembred no C % more y 2o Life and Death more, no not perhaps in the day of Judgment, as nothing but what is good is mention d in the account of that awful Day. What a blef- fed Life is this, furely 'tis Life unto Life, if compared with the Life under the Law,- when if any Man fins, he has an Advocate with the Fa- ther, who pleads Law, as well as Love, Ju- ftice as well as Mercy, by virtue of the full Satisfaction he gave to the offended Lawgiver, and muft therefore carry the Caufe of every penitent Soul, as he ever liveth to wake Inter- cejjicn for him, and as the Father always hearetb him. As to a Life of Purity, this alfo upon de- clenfions and relapfes, is to be renewed by the bleifed Spirit ,• he will undertake for the weak Grace, and reficre the backfliding Soul ; though it falls, it (han't fail; the fire of the Tem- ple within, though it be but as a fingh Spark, (hall not be extinguifht ,• the bruifed Reed fhall be raifed , and fet in Tune ,• the fmoaking Flax (hall break out at length into a bright re- frefhing Flame ,• tho' Grace by us may be kfi 3 yet by God it will never be left, the Seed is Incorruptible : as (own by the Spirit, it will be water'd with the dew of Heaven, and raifed by the beams of the Sun of Righteoufnefs, and grow as the Tree of Life ,• he that drinks of the Water that Chrift gives, (hall find it fofi 4. i<*. as a we H °f Water fpringing up to eternal Life I r They that are holy, fhall be enclined and en- abled to perfeB Holinef, they fhall be chmged from Glory to Glory, till at laft they (hallbepre- Bgh, 5.17- fented faultlef, without fpot or wrinkle, andble- mi(h, or any fuch thing ; and when thus per- fected and prefented, they fhall live in the glo- rious prefence of a Redeemer, their Life of kjlory The Important Concern, 8cc. 2 1 Glory, by vertue of a Covenant Bleffing, as they were fanBifed by the Wordy ill all be for ever re- newing. Death fhall prey on the Vitals no more, it fhall be for ever fwallow'd up in Vi- ctory : It makes a univerfal (laughter and car- nage in this World of Sin and Sorrow, it turns the Earth into a general Sepulture, it reigns in all Places, and brings all Sexes, Ages, De- grees, into Captivity, it fills the World with Skulls and Bones, Sighs and Groans ,• but in Heaven Death {hall be no more. Life ihall tri- ReY.21.4_ umph, as gaining the Vi&ory over all the ghaftly horrid Attendants of that great and laft Enemy,* the Grave fhall give up its Prey, and the Devourer fhall adorn the Triumph of victorious Life. The life of holy Souls in Heaven, fhall by conflant renewals be E- ternal, they themfelves fhan't forfeit it, and the Life it felf fhan't decay, and others by force or fraud, fhan't break in upon it; but fe- cure it fhall be throughout the endlefs Ages of Eternity • in perfect Light, Love and Joy, fhall all the Righteous be for ever with their Lord : This is one part of the Life- of the Word, as it is Sanciification in this World, and Salva- tion in the other. 4. The Phrafe Life unto Life, may import transcendent Excellency, if compared with any other Life. Brutes and Devils are not here to be confidered in the fcale of Life ,♦ where there, is no Reafon, and no Happinefs, there can be but little Life ,• both the one and the other do live, but the Life of the one, is but a few degrees above Death, and the Life of the other is many degrees worfe than Death • without a meafure of Rationality and Felicity, Life muft C 3 be 22 Life and Death be very contemptible and inccnfiderable, 'tis better not to be, than to be miferable : Upon this account alfo the Life of a Sinner is not to be compared with that Life that is produced and fecured by the Divine Word, when ani- mated by the bleffed Spirit. A Sinner may boaft of his way of living, and for a time blefs himfelf in it ; but alas he is miferably mifta- ken, even to felf-delufion and felf-deftruction ; as his Life is a Life of Sin, fo 'tis but little more than Snare end Slavery, Shame and Sorrow y it's two great Ingredients are Brutality and Dcvilifm, the one doth Difgrace, and the o- ther diftrefs the Human Nature ; the Life of a Worm or Fly on a Dunghil, or of an Ant on a Molehill, is more valuable, as they an- fwer the end of Life ,- from fuch Creatures of the loweft Rank, as well as from an Ox and an Afs, he may learn Wifdom. . Go to the Ant thou Sluggard, and learn to Live ; (a) For active Spirits live alone : On otirrs write. Here lies juch an cne. What is there in the Life of a Sinner that is con- siderable, that deferves the very Name r Is it not made up of one great Impertinency, of con- riant Drudgery , and fometimes of the moft dreadful Agony ? Do's not every Sinner live to no purpofe, yea, which is worfe, to a very bad one ? When he pollutes his very Nature, debafes his State , difeafes his Body, difho- nours his God, and deftroys- himfelf, when he (a) Holy Herbert, . do's 7he Important Concern, Sec. 2 2 do's fo fatally wrong his own Souths to cut offthe Entail of Happinefs, and fink himfelf at laft into the depths of eternal Mifery ; well may fuch Perfons by the Verdict of the Word be pronounced dead, even while they live; their Life is not merely a dying Life, which is the cafe of a Man, but a dead Life, that is, the true cafe of a Sinner as he is dead in Sin : His Life is a Life in the Ftejh, and a Life of Flejk, whereby as he is rotting above-ground* fo will he rot under-ground, and then ro*r in an everlafting Hell,- furely 'tis better to be dead in Nature, than dead in Sin $ for fuch tho' they live., will one Day wilh that they had never been born, (a) Not to know God, is not to live ; fuch (b) as don't know and love God,, are alienated from the Life of God., which muft be the meafure of all Perfection : with- out ai Conformity to a living God, there mud be Death and Mifery , for this is Life Eter- nal to know God and Jefus Chrifi whory he has fent. Upon this account it may be further confider'd, that as the Life of Sin is not to be compared with the Life of a Saint, fo the Life that the legal Difpenfation did require, and reward, was very imperfect, as failing vailly fhort of the Knowledge, Spirituality, Comfort, and glorious View of thofe that live under a Gof- pel, whofe Hearts are renewed by the Word; and upon this account it may moil properly be faid to be Life unto Life. It muft be allow- ed by confidering Perfons, that the legal Dif- (a) Deum nefcire mo'ri eft, Noffe..yiyere eft, Voifin The. Judaeor. a common Expreffion among the Jews, (b) See my Dijcourje of the Loving kjndnefs of God. C 4 ; penfation 24 Life and Feath penfation was not fo general, and fo Life then not fo extenfive, as under the Gofpel-Mini- Pfal.76. i- ftration : The Bleffed God frewed his Word unto w . ^ Jacob, and his Statutes and Judgments imto IfraeL 2 ^ ' That People 71/as feparated from all the People that were upon the Face of the Earth : They were kept F:scd 3.3. | n by a Partition-Wall, not allowed Marriage, and free Commerce with other Nations ; by this Partion they were kept in, and others kept out. The Laws and Rites of the Jewifh Religion were fuited to their particular Temper, Capa- city, and Inclination • which was, as is re- marked by the Hiftorian* of all People the molt uncouth and fordid. As their Difpenfation was particular , fo 'twas partial : The Great God did not fpeak his Mind to all, nor all his Mind Heb. 8. 7. to an Y- ^ ne Apoftle tells us, the Firft Cove- Cb.n. \%, nant T^as not blamelefs ; the Law made nothing perfect. Under the Legal Miniftration, Ex- terior Performances were prefcribed with the utmoft Nicety, and inforc'd by heavy Penal- ties, while Moral Duties were not fo clearly explained, nor fully urged ; and fome things that are now evil, if they wer$ not before, 4 were fecretly permitted, or connived at, as Divorce, Polygamy, Revenge, and feveral Degrees of Uncharitablenefs ,- fo that as Life was net fo extenfive, fo was it not fo pure : And as under the Legal Difpenfation there was not fo bright a Dlfcovery of the bleiTed Eternal World, nor the exprefs Tromife of fo Glorious a Reward, nor the powerful Influence of the Divine Spirit, as is reprefented and offered under the Gofpel. Life then could not be fo comfortable as it may be now; a hard Task was to be performed, a heavy Yoke was to be borne, much Trea- fure Tlje Important Concern, &c. 2 5 fure was to be expended ,• but the Afllftance was not great, nor Reward glorious, if compared with the Gofpel, which in an eminent Senfe is the Mini/lration of the Spirit, and the Revela- tion of Life ; and furely prefent Help, and fu- ture Hope , fweetens Life, fpices the Cup, and makes the Bitter-Draught go down with ^Pleafure. Upon this Account is the Law call'd the Minifiry of Death and Condemnation, r Cor. 3. a SubjeBion to a Curfe,cind a Killing Letter. Life 7,9. then was a fort of Death ,• at beft k was but G ^- 3 - I °* a Pupillage ; the beft Men were but Minors, un- 2 3 * der Age, and under Difcipline, as the Law was a School- Ma ft er to bring them to Chrifi, That Difpenfation was not deiigned for per- petual Obligation, and therefore was not made perfect ,• it was but a Shadow of better Things, Deut 18. and a Life in a Shadow is but mean. God de- 1 j. figned to raife up another Prophet like to Mofes, which fhould have Words put into his Mouth, A&S}.:}. even the Words of Eternal Life ; and another Priefthood, not after the Order of Aaron, but Melchifedec, {a) and then all Nations and Tongues fhould come and fee his Glory, his Name Jhould be Heb.tf.-o, great among the Gentiles. Melchifedec was anMal.r. n, eminent Type of Chrifi, he was King of k/g£~ Heb,8l 3' teoujntfs, and King of Peace, as his Name and ' Title do fignifie : ' Of Chrifi it is faid, Mercy and Truth are met together, and Righteoufnefs and Peace have kijfed each other, Pfal. 85*. 11. Melchifedec was both King and Priefi of the Moft High God, (a) Judaorum Mos ahfurdos, fordidufque, Tacitus, lib. $. They are J aid, in Deut. ?i. 28. to be a Nation void of Coun- sel, neither is there any Underftanding. whereas Life and Death whereas the Levitical Priefthood had not the Regal Authority joined to it ,* for the Royal Dignity appertained to the Tribe of Judah, but the Priefthood to that of Levi ; now both were united in Chrift, as he fprang from the Royal Stock of jW^,and was made the High- Prieft of our Profeflion. The Levitical Priefts were ordained without the Solemnity of an Oath ; but our Saviour was confecrated with that Solemnity, The Lord hath fworn, and -will wot repent. Thou art a Vriefi for ever after the Order of Melchifedec, Pfal. MO. 4. It is faid of Mel- chifedec, that he was without Father^ without Defcent, having neither beginning of Days , nor end of Life 1 which Phrafes don't fignifie that he was never born, or never died ,• but that there is no Account of his Family, Birth, and Death, in Hiftory ,• which was purpofely conceal'd, to render him a fit Type of our Bleffed Lord ; for Chrift may be faid to be without Father, in refpedt of his Humane Nature ,* without Mother, in regard of his Divine - y without beginning of Days, as he is God • and without end of Life, as he is both God and Man. As .our High- Prieft is greater than the Priefts under the Laiu, fo is the Life we have" by Him. 'Tis Life iinto Life, if compared with the Legal Cunftitu- tion : The Firft Difpenfation was \tO\faultkfs, that there might be place found for the Second, which fhould be not only Life, but Life unto Life, as to clear Revelation, ftricfc Obligation, vigorous Exercife, and' glorious Perfection : As the Gofpel-Life is more excellent than any could be enjoyed under the Law, having more Light, Spirit, and Hope ,• fo the very Life of Innocent Adam inParadife, was not in fomefenfe 7he Important Concern, &c. 27 fo conftderable as this Spiritual Gofpel Life is. 'Tis certain, our Firft Parent,, when innocent and happy, was every moment liable to Sin and Mifery, without any encouraging Promife of Pardon, or renewed Affiftance and Acceptance ; if he finn'd, he was to die, and fin he might the next moment, and fo fink into Defpair ; but if we fin, we have Hope, as we have an 1 Joh.2.1. Advocate with the Father. Adam was holy,but his Holinefs was not fecure ,• he was neither long, holy nor happy, a fingle A& put an end to both ; but when any are fan&ified by the Gofpel, they are fecured by a Covenant of Grace ,• fo that every Sin does not alter the State of the Soul, but as it both admits and requires Repentance, the Soul may enjoy the renewed Favour of God. And 'tis fit alfo to confider, that the Habit of Grace is fecured by the Gofpel-Covenant, which is a Bleffing that did not grow in Varadife : Our Life is hid with Chrift in God ; 'tis fafe as well as fecret ; we are not trufted with our own Life, Chrift is the Vital Head from whence all fuitable Sup- plies are derived, for the Maintenance, Im- provement and Perfection of the Spiritual Life ; fo the Great Apoftle apprehended, when he faid, I live ; yet 'not I, but Chrift liveth in me.QA.%. n. Man once lived on his own Stock, and proved Bankrupt ; he mufl: now live on the Fund of another, to keep him humble, diligent, care- ful,, and thankful, and thereby he is fafe ; he that thus lives, fhall never die, he has Life unto Life, one Life riling up out of another, and one ifluing into another. It may alfo be ad- ded, That if Adam had not fell, it does not appear from the Scripture, that the Reward of 28 Life and Death of his Obedience would have been any thing greater than a Continuance in Faradife ; but the Reward of a Spiritual Life under the Gof- pel is plainly declared , and as fully allured to be an Everlafting Heaven. Grace will ripen into Glory, and then is it Life indeed. Thus may it be faid, That our Bleffed Lord came, hn 10. not only that we might have Life, but that we might have It more abundantly ; a Life of Acti- vity for the Dead, of Pardon for the Guilty, of Liberty for the Enflaved, of Ufefulhefs for the Defpifcd and Difabled, of Holinefs for the Polluted, of Comfort for the Diftreffed, and of Glory for the Condemned. Thus may the Word of God be faid moil aptly to be the Savour of Life unto Life to thofe whom it fan- #ifks and faves. CHAP. II. The Word to fome is the favour of Death unto Death : This represented as to Temporal, Spiritual, and Eternal Death, in JeVeral Particulars. THE Word of God to fome is the favour cf Death unto Death : This will appear to be a very great and awful Truth, if we con- sider that the Gofpel mifimproved, has a Ten- dency to imbitter a Natural Death, to encreafe a Spiritual Death, and to add to the Torments of Eternal Death. I. The The Important Concern, &c. 29 I. The Word mifimproved, has an aptitude to imbitter a Natural Death : We have great reafon to think fo, if we confider Four Things. (1.) Our Guilt will be much greater than . if we had never heard the Word., and fo Con- ference will be more apt to accufe and con- demn us in a dying Hour. . Our Blefled Lord tells us, That If we believe not in him, 2^^ John S. jhall die in our fins : If fo, the greater the Sinn, is, the greater may the Sorrow be in our laft Moments. Certain it is, that Confcience is moll likely to do its Office in a Day of Sick- nefs, and Hour of Death, when the Daughters Ecclef 12." of Mufick are brought hw ; when we are not 4* hurried by Bufinels, nor diverted by Pleafure: Confcience then has . more power and leifure to draw up the black Catalogue of our Sins, and charge it home on the Soul : And the Charge it may bring againft them that have abufed the Grace of the Gofpel, will be much heavier than can be brought againft any Hea- then ; for if a Redeemer had not come, then we had had no Sin, but now we have no Excufefor our j h n t e. Sin. Confcience can foon tell us, when duly 22. awakened, that the Heathens had but dark Notices of the Deity : But the Lamp of the Lord did fhine bright on our Tabernable. Our Sin will be aggravated by the Brightnefs of Gofpel-Light, and the Endearment of Gofpel-Love. When Confcience tells me t have made light of the Gofpel of Chrift, hoc not confidering i# to be the Great Reality , the moft Rational, Excelient,Momentous Concern, it can then alfo foon tell me, that my con- tempt of it, is the vilefi Reflexion on the Sacred Trinity, 30 Life and Death Trinity, a making 'void the whole Conftitution of Grace, a practical 'preferring a Devil before a Saviour, and that hereby I am guilty of the moil horrid Self-Murder ; fo that my Sin is not only greater than that of Heathens, but in fome fenfe greater than the Sin of Apoftate Adam, who did not violate fuch a Covenant of Grace; than the Sin of the Jews, who Afts 3.17. through Ignorance crucified the Lord of Glory ; yea, perhaps than the Sin of the Fallen Angels, who did not abufe fuch Gofpel-Grace ,• and when I am thus charged with Guilt, I fhall foon 1 Cor.2.8. find that the Sting of Death is Sin. This will add Death to Death. Death is terrible, if yon confider its Antecedents, Concomitants, and Confequences, fuch as the Pains of the dif- folving Body, the Amazement of a guilty Soul, the violent Separation of Soul from Body, and the removal of both from all the Relations, Enjoyments and Affairs of this Life : But that which makes Death molt terrible, is the Agony of Soul arifing from a condemning Confcience, and accufmg Devil. When a Voice within teils me, I have trampled on the tender Bow- els of a Redeemer, I have fported my felf in the midft of Gcfpel-Beams, I have finned be- Rom.6. 1 cau f e Grace has abounded, I have had fair Op- portunities of Grace, frequent Offers of Mercy, loud and repeated Calls from the Word of Heb. 2. 3. God : But alas ! I have negle&ed the great Sal- vation : This furely may make me cry out with the utmoft Aftonifhment, How fhall I efcape ? I am now dying, efcere are but a few Breaths more between me and Eternal Tor- ments ; I fhall never enjoy one Sabbath, one Sermon more, one Seafon of Grace more ; for Ihe Important Concern, Sec. 3 1 for 'tis now faid to me, TimeJJiallbe no more. Rev.10.tf. Oh, wretched Creature ! in dying I mull die ; the Word of God is to me Condemnation, and 'tis not in the power of Ten thoufand Worlds to prevent my Eternal Execution. (2.) The Word mifimproved, will imbitter a Natural Death, as it gives a clear and cer- tain Account of a Place or State of Torment after Death. Had we never heard or read the Gofpel, we could but guefs at the Invifible World, the Future State of Happinefs and Mifery. The wifeft Heathens had but dark and doubtful Notions of a State after Death ,* many of them thought they ihould ceafe to be, (a) and therefore often chofe Death, as a Relief to the Troubles of Life. Socrates himfelf did not know whether Death was good or evil ,• the umioil that they feem to have arrived to, was to conclude, that Death would either extinguiih or change their Being,- if it did change, they hoped it might be for the better ; and if it did extinguifh it, they were fure it could not be for the worfe, and this miniftred to their Comfort in their dying Mo- ments. But we who live under the Gofpel, have Life and Immortality brought to light ; the 2 Tim. 1 dark Vail that hid the Future World, is drawn 10 - afide by the Hand of a Redeemer, and the awful Realities of the Eternal State are ft in 'view to an Eye of Faith ; what was Darknefs before, is now comparatively as a Sun-Beam t W Gigni pariter cum corpore & una Crefcere fentimus, pariterque fenefcere mentem — - Poft mortem nihil eft. Lucret. lib. The 32 Life and Death The Hidden Things are made to appear as Light ; what before was doubtful, is now made moft fure and certain. This muft add to the Bitternefs of Death, when I fhall confider, ac- cording to the bright and unerring Light of Scripture,there is a Tophet, a Place prepared for Devils, and Damned Spirits, a general Re- ceptacle for Guilty Condemned Souls, where Storms of Divine Vengeance fall, the Viols of Wrath are poured out, and where a Fire is enkindled by the Breath of the Deity for the Glory of Divine Fury and Juflice : The more exprefs and particular the Word is, the more full of Terror muft my Soul be, when it tells me what Perfons are condemned already to that Place of Torment, as Judas and Dives ; and my Confcience may foon fay, I am fuch an one, an impenitent* Abufer of Gofpel-Grace : Oh, how deep will the Sting of Death then enter ? Darknefs and Doubt would give fome Relief. When by the Light of the Word, I fee the Lake of Fire and Brimftrone, and my Spirit within tells me I defer ve to be caft into ir, and the Crack of diiTclving Nature allures me I am juft at the Brink of it, what amazing Horrors muft fill the Soul ? how will the miferable Creature curfe the Day of its Birth, when it fees nothing before it but Eternal Death ! (3.) The Word mijimprovei will imbitter a Natural Death, as it fully aflures us what Sort of Perfons will inevitably be condemned to this State of Torment : Not only the Certainty of the Place, but of the Perfons con- demned to that Place of Torment, will add Bitternefs to a Departing Soul that has abufed Gofpel- The Important Concern, &c. 3 5 Gofpel-Grace : The Word of God allures us, that the Wicked fhaB be caft into Hell ; and that we may not miftake who are the Wicked, it gives a Black-Lift, fuch as the Unbelieving, Im- 1 Cor. 6. penitent. Hypocritical, Tropbane, Worldly, Senjual,^^ I? « Proud, Contentious, are the condemned Perfons : The Confideration of this, will direct and folicit Confcience to accufe fuch Sinners, hereby I may foon fee my felf marKd out for Eternal Ruine, having the very Signature of the Damned on my Soul, I may be forced, by irrefiftible Light to own my felf condemned by that Word which I have defpifed, and ftall - therefore be Caft at the Bar of God : Atid how dreadful will it be to have fuch a Self-con- demning Spirit ? efpecially if the Soul con- fiders that the Mifery to which it is felf-con- demned is Eternal ; for fo is it afferted in Scrip- ture, and we have therefore as much reafon^ ar « 25, to believe Death to be Everlafting as Life, as 4<5, they are fo often in the Word of God joined together. Whatever the vain Reafonings of fome may argue againft the Eternity of Hell- Tcrments, the Mouth of the Lord hath fpoken it, the Goodnefs of God doth not forbid it, the Juftice of God doth admit it, and the Veracity of God dGth require it ; nothing can be more fully and firmly afterted, according to the various Phrafes of the (a) Greek Lan- guage, than a State of Endlefs Mifery, as the Punifnment of Impenitent Sinners ,• this is what the Wicked can't efcape, but mult en- dure : How unfpeakably dreadful muft the {a) See Dr. Hammond, Dr, Whitby, D inward 34 Life and Death inward Senfe of this be, when the Soul finds it feif, according to the Word of God, in a dying Hour, to be fuch a Sinner ? and this is certainly more likely to be the Cafe of them that die under the Gofpel, than of thofe that never attended on the Means of Grace. 4. It may imbitter a Natural Death, as by our Mifimprovement of the Gofpel, God may be jufiiy provoked to permit the Devil to per- plex and diftrefs us in our iaft Moments. ■ As the Devil is a Tempter, fo he is a Tor- menter ; as he tempts to Sin, fo he tempts to Defpairj; as an Accufer, he may juftly be permittee! to fuggeft to fuch Sinners, that their Sin is greater than can be forgiven, that 'tis in vain for them to repent, as they are fealed up for Deftru&ion ,* he may tell them that God is Pfal 2. an inexorable Judge, no Price, no Entreaty Prov. 1. will avail, but he will mock at their calamity , and z6- laugh now their fear is come itfon them : And will not fuch Suggestions as thefe imbitter Death ? The Character that is given of Satan, in the Word of God, affures us, that he is both able and willing thus to perplex a Soul. The great- riffs of the Guilt, in neglecting and abufing Gcfpel-Grace, makes it reafonable to fuppofe the provoked Deity may permit him fo to do ; and the hcrrid Outcries of feme (a) Souls, in their dying Flours, makes it as reafonable to fuppofe that he has done fo ,• and what he has done and can do, he may foon do : As a Spirit, he may have accefs to the Soul ,• and as a malicious Spirit, he is ready to torment (a) As Frances Spira, &c, it i 77;e Important Concern, &c. 3 j it before the time ; and when it doth, the Soul will find, that dying under a Gofpel, is Death unto Death ,• it will wifh it had never heard the Words of Life, for the Mifimprove- ment of the Gofpel will greaten its Senfe of its deferved Eternal Punifhment. It muft be owned, there have been many Sinners that have not (tho' they have abufed Gofpel-Grace) thus tailed the Bitternefs of Death, which muft be afcribed partly to their great Infidelity, not believing a Future-State of Rewards and Pu- nifhments ,* partly to Bodily Diftemfer, that has prevented clear Thought, and dole Reflexion; partly to Safaris blinding their Eyes, that they might not fee their Danger ,• and partly to a judicial Hardnefs infli&ed on them by the Hand of God, as a juft Punifliment for paft Sins : But yet it muft be acknowledged, if Thought is not hindred, and Gonfcience judicially feared, there is a mighty aptitude in the abufe of the Word of Grace, to imbitter a Soul when it mall leave its Body, and thereby it becomes the favour of Death unto Death. II. The Word mijiwproved/is the favour of Death unto Death , as it doth encreafe a Spiritual Death. Sin, in Scripture is reprefented not only as Death in its Confequence, but in its very Nature: As fome are faid to be dead inTref-Eph. 1,1, faffis and Sins, and jhe that liveth in pleafure is t Tim- dead whilft jhe lives : If the Word of God doth 5. 6. not produce Life, as the Inftrument of Con- version, it doth very often encreafe this Death of Sin. In Death may be confider'd Dark- nefs, Infenjibility , Stifnefs, and Loathfomnefs : And ia Spiritual Death there is fomething that D z anfwers 36 Life and 'Death anfwers to thefe, that may be increafed by the abufed Word of God : As the Soul may be render'd more ignorant , ftupid, unca- pable of Spiritual A6Hon and Enjoyment, and thereby render'd more offenfive to the Eye of an holy, jealous God. 1. When the Gofpel has not a vital effed on the Soul, the Blindnefs of the Mind is often encreafed ,• — if the Truth is not received in the love thereof, God may fend ftrong Deluji- ons y that Perfons fhall believe a Lie, that they aThef 2. may be damned who believe not the Truth, but have lc - pleafure in Untight ecu fnefi ; if we fhut our Eyes againft the Light, our Darknefs may thicken to the very blacknefs of Darknefs : voluntary Ig- norance is the criminal Caufe of Judicial Blind- nefs, and mifimproved Knowledge is often puniflit with Spiritual Darknefs. For Judg- ment fays our bleffed Lord am I come into the ]q{\ q 39. World y that they which fee not might fee, and they which fee may be made blind • that is, that they who are fenfible of their Ignorance might have faving Knowledge,- and they who as the Tbarifeesy were proud of their Underftanding, and did not follow and improve the light of the Word, might be judicially darkned. Thus Rom. 11,8. the Jews had a Spirit of Slumber y prevailing a- mongil many ,• and the -Gentiles when they finned againft natural Light, and imprifoned the Truth in Untight eoufnefiy and did not like to Rom. r. retain God in their Knowledge , were given Up to s8. a Reprobate Mind 3 a Mind void of Judgment, that could not fully and conftantly difcern between Good and Evil. 'Tis not to be fup- pofed that any Delufions are fo fent by God, as that he doth infpire into any the leafl: Evil, or The Important Concern, Sec. $7 or Incline or excite them to Evil, or any way necejfitate them to Sin : This is contrary to the purity and benignity of his Nature, and the fincerity of his Declaration ,• but he doth per- mit Satan to deceive and delude the guilty Soul , that loves Darknef rather than Light — They that are not pradically dire&ed by the Word of God, muft be felf-deluded, as they rejed: the Truth ; fo is the Gofpel of Chrifl emphatically ft tied the Truth of God, the Word Rom. 3 7. of Truth. The Knowledge of it, is faid to be Eph. 1.3. the Knowledge of the Truth, and the Belief of it, , Tim, 2. 4. the Belief of Truth ,• fo that to defpife and negled: this, is to promote our own Darknefs and Delufion : If the Gofpel he hid, 'tis faid 2 Corr i 4 : to be hid to them that are loft : the Gofpel is not 13. hid as to external Declaration, but it is often a hidden Gofpel, as to internal Manifeftation : As the Underftanding is not duly iniightned, and the Will and Executive Powers not duly directed and excited by it ,• when it is fo the Soul is loft 9 both as to Sin and Mifery : What is necejfary to promote its Salvation is then want- ing, fuch as the Belief of the Truth, and what doth promote its Definition is then prefent, as wilful Ignorance, and allowed Indifpofednefs for God, both as ( to A&ion , and Fruition, which may juftly provoke God to leave the Soul to its own biindnefs, and at laft caft it into outward Darknefs, and then is it loft for ever. The bleffed God in great Compaffion has given us his Word to be a Light to our Feet, and a Lantern to our Paths ; but if thro' Pride or Prejudice, we do not value and obferve it , vveincreafe our Ignorance, by preventing the Succefs of that great Mean, that was merci- D 3 fully 38 Life and Death fully appointed to promote fpiritual faving Knowledge. It may be faid of many under the Gofpel, who are wife in their own Con- ceits, what the Moralift fays of fome, that their feeming Knowledge, promoted their real Ignorance. 2. It increafes fpiritual Deaths as the In- fenfibility of the Soul is hereby often promo- ted — If the Soul is not awakened by the alarm of the Word preached, by degrees it grows more ftupid ; if it is not foftned by the mollifying means of Grace, it becomes more obdurate : They that continue dead in Sin, under vital Ordinances at length are pad feel- ing ,• if Conviction do's not iffue in Reforma- tion, it often ends in fpiritual Stupefa&ion. Many under the moft foftning means, like the common Anvil, are hardned by repeated Hammerings. This hardnefs in Scripture is re- prefented by a Stone that is not impreft, by Iron that do's not melt, and a callous Foot, that by Travelling becomes more hard and horny : Ezek. 36, The Apoixle reprefents it by a Spirit of Slum* 26. her, the Prophet by a deep Sleep, and our blef- Matth,i3.f e( j Lord by the Hearts waxing grofi, and Ears I5 ' being dull of hearing : That many thus have been hardned by their bafe Negle&s andMifim- provements, Experience doth fadly teftifie : fome have been warmed by a ferious Difcourfe, who, like heated Iron, have grown cold a- gain, and thereby become much more inflex- ible : it has been with the Hearts of many, as Puco Multos pcruifle ad Sapientiam pervenire, nifi pu= taflent fe pervenifFe, Seneca, with 7be Important Concern^ Sec. 3 9 with the Body of the Drunkard, under the he wings of the Prophets — They hweftrickentne, P rov * 2 3« and I was not Sick 3 they have beaten me 3 and 1 3 S • felt it not. Ask the Queftion as you read thefe Lines, whether it has not been thus with thy Soul ? Can't I remember, Oh my Soul ! when Sin was a heavy Load under which my Spi- rit did groan * but now my Shoulder do's not fink under it ,• that which before was as a Mountain ready to cruflime, touches me now as light as the Grafhopper : The kind and loud Invitations of a Redeemer did once affed me, but now I am deaf to the voice of the Char- mer : The Threatnings of the Word as a flam of Fire, did ftartle and furprize me, but now I can deep fecurely under thethreatning fparks of Eternal Fire ; the reprefented Glories of an everlafting Heaven did allure my Love, and enliven my Hope, and infpirit my En- deavours ,- but I can now hear of it, and be as little affe<5ied, as with the paffing Splendour of a Tinfy-fhew : My Confcience fome years fince was as a green Wound, that made me feel the fmart of Sin ,• but now by a Cuftom in Sin, 'tis as Flefh hardned by Fire, (a) fear- ed with a red hot Iron; 'twas as a roaring Li- iTim 4 2. on, that made me tremble when I negled- ed Duty, or ftfetched out my Hand to Ini- quity ,• but now as a defpicable worm, I can tread it under my Foot, and then fin without thofewho have a hard or brawny Confcience cauterized-, as m Surgery a Limb k cut of, and the part J eared with a hot Iron, which in time contratls fuch a Cruft, that thfi it be cut y it neither bleeds nor feels. Jof. Mede dpoft. D 4 Regret 40 Life and Death Regret and Shame : 'Tis a melancholy Truth, that the awakening voice of Confcience by being negle&ed, like the return of an Eccho, has founded lefs and lefs, till at laft it has drop£ into Silence, and then the Sinner has been in- fendble under the guilt of the vileft Enormities, and moil flagitious Impieties. 5. By the Mifimprovement of the Word, a Soul has been rendred lefs capable of Spi- ritual Action and Enjoyment ; thereby Spiritu- al Death has been encreafed — - In Death there is not only Darknefs and Infenfibility, but a Stifnefs, whereby the Perfon is uncapable of Operation and Fruition ; and fo in Spiritual Death the Soul is deftitute of the love of God, which is the great Principle of Action and Enjoyment, whereby it can neither a<5fc for God, nor take delight in him : And as there 35 not only Stifnefs, but at length VutrcfaSlionm a dead Body, fo in Spiritual Death the Soul be- comes more corrupt, as the power of Sin doth k om , encreafe : The Apcftle fpeaks of the reviving % s 9 of Sin, as it takes occafion to work all manner of Concufifcence. Thus when our bleffed Lord preacht the Gcfpel, fome were filled with Wrath ; and the Fbarifees when they were not con- vinced by- the Words and Works of Chrift, £ i 2g they maliciouOy afcribed his whole manage- ment to the Power of Satan : The Hearers of holy Stephen were fo enrag'd, as to gnafh their Teeth. Thus do various Lulls rife up in a Soul dead in Sin, as Worms in a putrid Carcafs ; and this is indeed Death unto Death, when fpiritualPhyficians and Medicines thro' the prevailing power of inward Corruption, encreafe the Diftemper; as the glorious Sun \ •- thac T);e Important Concern, &c. 41 that ripens the Fruity draws forth the flench cf a Dunghil,- fo the Light and Love of the Gofpel, ihall only affed: the Rage and Malice of corrupt Nature. Thus many that have begun in the Sprit y have ended in the Flejh ,• Galat. 3.3 and many a fhining warm ProfefTor, has prov'd a black, malignant Apoftate. 4. As the Confequence of all, the Soul by degrees becomes more offenfive to the Deity — As in Death there is Darknefs, Infenfibility, Stifnefs, and Putrefaction, fo as the Fruit of all there is a Loathfimnefs ; and thus in Spiri- tual Death, as Sin putrifles and corrupts the Mind by alienating it from God, the Soul muft become more offenfive to trie Eye of a Holy, Jealous God : Sin in Scripture is com- paFed to the moft ofFenfive Things, as Far mity and a menftruous Rag, to reprefent how loathfom it is to the Eye and Noftril of the Almighty ,♦ and therefore the greater is the power of Sin and prevalency of Corrupti- on, the more muft God be offended with the Sinner ,• he will look on fuch a Soul with the greater Abhorrence ; of fuch it may be faid in a more heightned Senfe, what is alTerted con- cerning a covetous Perfon, they are thofe whom the Lord akhcrs ; and the longer fuch Pf.i 0.3. Perfons continue vile and wicked by mifim- proving the Word of God, the abhorrence of the Deity may be fuppofed to encreafe to- wards them. How dreadful then is the Cafe of fuch a Soul, to be abhorr'd by its Maker, its Benefa&or, its Judge : To have my Breath and Being, and all my Comforts in the Hand of One that abhors me, and can in a Moment deftroy me, is a Curfe inexpreffibjy Tremen- dous : 42 Life and Death dous : What Heart can bear fo horrid a Thought ? If it would but confider its molt awful Conference of being frown'd and fpurn'd by him that gave it being into everlafting Torments, with Abhorrence and Deteftati- on ? The great God do's not indeed abhor a Sinner as a Creature, no, he delights in the Works of his own Hands ,• but as a Malignant ■Creature, he muft be the Obje[ [ SOt2t vid for his Murder and Adultery, 12 ll - as if he himfelf was concerned in Sin, I will take thy Wives before thine eyes, and give them unto thy Neighbour, and he jhall lie with thy Wives in the fight of the Sun ; but the Verb in the Ori~ ginal {a) fignifies only the Permifwn of it, and the word Evil fignifies Affliction ; and by this Alteration, there is no occafion of Scoffing given to Atheifts and Libertines. In the fame i'enfe muft another Scripture be explained, i King, wherein God fpeaks to the Evil Spirit, Go forth : (a) Signifies tt permit, as Gen. 20, 6, Numb. 10. 21. Judg, 1. 24. forth : The Important Concern, &c. 59 Now therefore behold 3 the Lord has put a lying"" Vtr»2%. fpirit in the month of all thefe thy Prophets. He that had exprelly declared to cut off all Lyars, and had alfo commanded that all Faife- Prophets jhculd be put to Death 9 could not pof- fibly favour either : 'Tis therefore well ob- ferved by (a) Criticks, that the Imperative often denotes only a bare Termijfion, as a Father pro- voked by wicked Children may fay, Go on, rum your fives, which imports a fimple Per- miffion, and not a real Inclination : And thus may we understand thofe Words of the Pro- phet, Oh Lord, why hafi thou made us to err from*-™»&l* 17* thy ways ? According to the Scope of the Chap- ter, the Stile of the Hebrew Tongue, and the Opinion of the molt learned Interpreters, we may read the Words, Why hafi thou fuffered us to trr from thy ways ? 'Tis fit here to be con- fidered, that the Great God, by any fecret Decree or Influence, can't be fuppofed either to tempt to Sin, or force to Sin : He cannot force to Sin ; if he did, it could not be Sin, neither could he punift Sin : It could not be Sin ,• (b) for Sin, as 'tis a Violation of a Law, muft be a Contradi&ion to the Will of God ,• if it was the Will of God that I mould fin, 'tis plain to Demcnfiraticn that thereby I could not contra- di& his Will, but my Sin muft be an a&ive or paffive Obedience ,■ neither can it be fup- pofed that God could punijh Sin, for Punirfi- ment doth neceflarily fuppofe a Fault, and a (a) As Glafluis. Compare 2 Sam. 15. 23. Gal. 4. 27. Eph. 4. 16. , Q) A, B. Tillotfon on Jam. 1. 13. Fault 60 Life and "Death Fault fuppofes fome liberty of Aftion : I can't therefore be punifht for what I can't help by my own Power, or the Power of another, and I cant help what I am forced to do. There is nothing in the Nature of God, that can in- cline a confidering Perfon to fufpeft, that he fiiould force to Sin, and fo to Sorrow by any fecret Decree ; when Sin is a contrariety to the Divine Perfections, the thing which his Soul hates ; and there cannot be any external Motive to incline and difpofe God to it, for with him there can be no hope of gaining or fear oflofing ; when he is an infinite Being, full of himfelf to whom n thing can be added, and fecure of him- felfy from whom nothing can be removed. As it cannot be fuppofed that the Deity by any fecret Decree and Influence jfhould force to fin y neither can it be fuppofed that hefliould James i. any way tempt to fin : Let no Man fay when he *3> »4- is tempted y J am tempted of God, for God cannot be temfted with Evil, neither tempteth he any Man i hut every Man is temped when he is drawn afide of his own Lufts, and enticed. The blefled God tries the graces of the Good, but do's not tempt the corruptions of the Wicked : he do's not tempt by perfwading them to fin, for he plainly and openly declares, that he that fin- neth againfi God, wrongeth his own Soul: neither doth he put them in fuch Circumfiances, as that they cannot poflibly avoid Sin, for he hath no end worthy of himfelf to anfwer by it. This is the work of the Devil, who can anfwer an end fuitable to the Pride, Envy, and Ma- lignity of his Nature,' but if the Great God can't do Evil for Evil fake, we may be fure he can't by any Decree force to fin> or any Iriflu- The Important Coyicern, &c. 6 1 Influence tempt to fin ,• and therefore muft not be apprehended by any to be the immediate efficient caufe of their Ruin and Mifery. How fond foever fome Perfons may be of a Decree of Reprobation , with a due regard to their Learning and Piety, I defire to be excufed if I differ from them, if they mean by it, either that God hath decreed without rejptft to the Sins of Men, their abfolute Ruin and Mifery, or that he hath decreed that they fhall inevi- tably fin and perifh. This Notion I think is no part of the Doftrine of holy Scripture, which is the only Rule of Faith ; and if others have apprehended that they could reconcile it with the EJJential Goodnefi of God, my Eyes are not yet open to fee it. What muft we underftand by the Goodnefs of God, but a propenfion of the Divine Nature, to communicate Being and Happinefs to his Creatures? And what can be more oppofite to fuch a Difpofition, than an abfolute Reiolution or Decree to make them miferable ? A Good God is infinitely better than the beft of Men ,• and yet none can think that Perfon good and kind, who (hall abfolutely refohe to difinherit and deftroy his own Children, without the Forefight and Confideration of any Fault to be committed by them. It muft be own'd that there is a Soveraignty in God, that is not to be meafured by common Rules of Goodnefs, as apprehen- ded by us ; but we dare not attribute any fuch Soveraignty , as is contrary to, or incon/iftent with this Goodnefs $ {a) for if the Soveraignty of (a) A. B, Tillotfon. God Life and Death God may break in at pleafure upon his other Attributes, it can fignifie little or nothing to fay, that God is either Good, Jufi, or Wife. The permitting or punifning Sin according to the foreknowledge of God, feems every way confi- dent with all the Divine Verfeclions, fo that we may fafely fay, that the Great God has not abfolutely decreed to bring all Men infallibly to Salvation ; but in his own infinite Know- ledge, forefces the fins and wickednefs of Men, and hath from all Eternity determined in him- felf, what in his Word he hath plainly declared, that he will punifh Impenitent Sinners with ever- lafting Deftru&ion. Thus he may forefee, permit, and then punifh Sin without any im- peachment of his Goodnefs. If it be faid by any, that the Fore-knowledge of God is infal- lible, and that thereby the event is made ne- cejfaryji need only fay that the bare Fore-know- ledge of things future, hath no more influence upon them to make them to be, than the fight and knowledge of things prefent, hath upon them to make them to be prtfnt. I may fee the Sun is rifen, and not be the caufe of Us rifing ; and the Divine Underftanding can fee all Events in a way [uitable to his own Nature, and the Nature of his Creatures, without ading againf his own Holinefs and Goodnefs, or per- verting and eppvfing the Nature and Anions of any of his Creatures. Such a Knowledge is mceffc.ry to the Deity, without which he can't be Omnifcmt, and without Omnifcience, we can't form a true notion of God ,• and as it is neceffary to the Deity, it can't but be confident with the nature of free Agents j fo that the wilful Obftinacy and Impenitency of Sinners, feems The Important Concern, &cc. 6$ feems to be as culpable, and the Goodnefs of God as much to be acknojvledged, as if God did not forefee the abufe of it, becaufe his fore- fight of what they would do, laid no neceffity upon them to do what they did. That God doth decree to give faving Grace to any, is an Act of Tranfcendent Goodnefs ; but we need not fay, that he doth decree not to give his Grace to others ; for why fhould a Nullity be the Ob- ject of a Decree ? 'Tis more proper I think to fay, he doth not decree to do it, which makes a i (obedience, to ftumble at his Word ; no, the Apoftle manifeftly fpeaks of Unbelievers, and fays, that they ftumble at the word which was offer d them, or upon which they were fet ,• 'tis a plain allufion to Builders, who ftumble againft the Materials that are (a) Buxtorf L^x, appoint- Tiie Important Concern, &c. 6 5 appointed them to build with ; fo that we can eafily conclude, that the Word was ap- pointed at which they did ftumble, and were difobedient, and not 'hat they were appointed to be difobedient : We read, (a) that Chrift was de- A£fc 2.23. liv'ered by the determinate counfel and fore-know- ledge of God; perhaps the (b) Participle do's not fo much denote 'the Action of Judas, or the Crime of the Jews, in betraying our Sa- viour, and delivering him to Vontius Filate, as the Gift and Frefent which God made of his Son to the Jews, he was deliver'd to them according to the determinate Counfel of God ; but not to infill on that, 'tis certain that, in Scripture that is faid to be done according to the determinate Counfel of God, which is done according to the declaration of his Word: TheMrtth.26. Son of Man goeth as it is written of him, which 2 *' is expreffed (c) as it is determined by God con- Luke 22. cern'mg him : It was requifite for the great God 22 - to fuffer Chrift to fall into the hands of wick- ed Men, for they could have no power over him, unlefs it was thus given them fyom above $ and this unrefirained permijjion is all that can befignified, I think, by God's delivering Chrift up into their Hands; and this lays no necef- fity on the Perfons,concern'd, fo as to excufe the guilt of what they do, or any way con- cern the Deity in the Crime committed by . them : God forefees things in their Caufes, but by forefeeing them 3 he do's not caufe them fo to be. (a) ExJkTw;. O) Nov. Tranflac ic) Kurd to veto-uivw. F Xhae 66 Life and Death 3. That the Gofpcl is the Savour of Death > is not: principally owing to any Spiritual Judg- ments, that the Great God do's infiid on the Sou s of Men. ; Tis moil certain that the bleffed God do's oftentimes punifh Sinners with Spiritual Judgments, tho' but few are appre- henfive of them : Some according to Scripture Ifa. 6 9 phrafe,, are «given up by God to blinJnefs of A£h \ 1*8 fy e > kardm§ of Heart, to their own Lufts, and a Rom i. reprobate Mind; and thereby the great Enemy 24, 28. of immortal Souls, leais them captive at his 2. Tim. 2. y,m* it is faid that God fends among fl feme 1 T\itttr.fi rof, & Deluficns, but it can't be fuppos'd that 11. * he do's injpire into them any Evil,, that he do's incline or excite them to Sin, or any way force and nectflitate them to Evil, but only as punishment for Sin, he permits Satan to delude them : When he gives Sinners up to their Lufts, it is by leaving them denature of fome providential Difpenfations , or internal Influences which might reft rain them, had they not juftly for- feited fo great a Bleflin^; and then by per- mitting Sacan to deceive and enfnare them. To give Lp, is ro permit Verfons to he given up, lo the (a) Original Word is generally ufed in Jofli. ir. Scripture. The Great God is faid to harden the 20. Hearts of Sinners, which fignifies no more 3 than his permitting Sinners by the influence of Satan to harden themleives, which they fa- tally do, partly by nfifting and oppofing thofe outward Means, and inward. Influences that are moft apt to ibfeen them^ and keep their (, ) UafiJhm9 «* tLSiii'+ov ivy, fo ujed a hundred times \Qtd I'.slav, '■«;, - -LiioUUS, Con- Tl?e Important Concern, &c. 6/j Confciences tender ; and by Indulging them- [elves in thofe wilful Sins, {a) that do gradu- ally harden and ftupiftethem. This is a molt dreadful Judgment, but yet is not the imme- diate principal Caufe of the Death of Souls,* becaufe the blefled God doth inflict fuch Judgments as a puniflment for pafi Slm> and in fo doing he leaves Sinners to their own choice ; fuch Judgments are infii&ed , as a juft Judgment for fafi Sins : We are told that God hardned the Exod. 7, heart of Pharaoh, which was not by anyin- J 3- ternal ftupifying Influence, but principally by changing the Scene of external Providence, removing thofe Afflictions which had an ap- titude to awaken and foften him, and that after Pharaoh had hardned himfelf by finning againft God. All which God did with re- fpecl: to Pharaoh and the Egyptians, and with re- fpe& to the Jews in the Apoftles Time, was much more apt to [often, than to harden their Hearts : 'Tis very Remarkable, that it was al- ways after the feeing of Mofes Miracles, and after, the ceaflng of the Plagues, that the Scripture fay?, that Pharaoh hardned his Heart, or that God hardned it : And 'tis aptly ob- ferved by Learned Interpreters, (b) that the Verbs which Mofes ufes in thofe places figni- fie a fimple Permifim, of which there are ma- ny unqueftionable Examples,* and fo God Rom. q. hardens whom he will for Sin, and by Sin, per- 18. mitting them to continue hard by wilful Sin ,* (a) Grotius, &c . The Verbs denote a bare PermijJion<> as in Gen. 24. 17. Excd. 1. 17. Dent. 20. 16. 1 Sam. 27. u. compared in the N Tranjlat. p. 1 78. (b) Quo quis pejus fe habet, minus fentic Sen. Epift. 5 3 . V % in 68 Life and Death in thefe Judgments there is a direct regard to pad Sin. God permitted Satan to enter into >h-i3 -7 the Heart of Judas, but he had taken council before to betray Ghrift, and to nil the Heart of &$$. 5. Ananias > that he lied to the Holy Ghoft, but he was before that guilty of Covet oufnefs : Arid thus may God juftly punifli any Sinners for their aggravated Offences. If I refufe the re- newed offers of Grace, if I often refill the Spirit of. Light, Love, and Power, no wonder if God hides his Face, fufpends his vital In- fluences, and permits the God of this World to Cor.4.4. (fifed m y £y Cs ^ fo that the light of the glorious Gojpel Jhall not fliine in upon me ; the bleffed God grants us a bright day of Grace, before the fhadows of a Spiritual Evening ftretch forth themfeives on us : He -waits long to be gracious to us, before he pronounces a Spiritual Curfe on us • he looks long for Fruit,, before he it 310. lays the Jx to the Root of the Tree to cut it down, as a Cumber- ground, as one that brings forth m. Fruit, and fills up the room of one that might : Certain it is, O Soul ! that thy merci- ful Lord appoints the moft apt means to fof- ttn, and fave thee ; he exhorts thee to the con- front ufe of them., he ailifts thee by his Spi- rit, for, and in the ufe of them , he do's in- courage thee with the hope of Succefs, and he ftays to fee the iffue of all before he'll leave thee, and fe3l thee up for Ruin. So is it re- , prefen ted by the Prophet, Becaufe I have purged you, end thou vfaft net purged , thou flmlt net be purged from thy filthinefs any more, till I have caufied my fury to reft on thee. As God do's inflict fuch fpirkual Judgments for pafi Sh?s* of which as has been /hewn, he cannot be The Important Concern, Sec. 6y be the caufe by open Force, or fecret Fraud ; fo when he do's thus punilh, he gives Sinners their own choke, fo that they can have no rea- fon to complain of him, as the Author of their Death and Ruin : Tis faid as has heQn obferv'd, he gives them up to their own hearts Lufts, Lufts that they chufc and cherifh with their Hearts ; this aggravates their fault and folly, when God permits them to take their own Way, to ad according to their own Hearts defire, and to walk in the light of their own Eyes : he fays., let him that is filthy, be filthy ftill ; R eV . 22. words big with Vengeance, dreadful enough u. to make a Sinner tremble every Moment. Filth is his choice, let it be his Curje. The Jews clofed their Eyes, and then God fent a Spirit Muth. 13. of Slumber/ fome in former days did not 15. hearken to the Voice of God, and of thofe he faid, Ifrael would have none of ?ne, fo that I gave Pf Si. 11. them that they walkt in their own Counf els : what Curfe can be more dreadful, than to be our own Counfellorsj when thereby we are our own Deftroyers ? Thus Sinners do eat the fruit of their own Ways, and are filled with their. Prov.i 31. own Devices \ they reap the Fruit they fow, and are filled with what they did devife, they are Self-defiroyers : How dreadful is fuch a Self- murder, that iffues in a Spiritual and Eternal Death ? Think, oh Sinner, and tremble left it fhould be thy cafe this Moment : Thou canft not deftroy thy felf by a deliberate Choice, for no Eph.5-.29. Man hateth his own Fle(ti; but thou doft if thou art an imperfitent Sinner, take that courfe that has a moral and judicial tendency to thy Ruin ; for thou doft oppofe the BleiTed Spirit of Grace, whofe Influences are Javing, and F 3 thou 70 Life and Death thou dofl: concur with Satan, whofe defigns are damning ; thou doft unfit thy felf for Heaven, by Brutality orDevilifm, the Sins of theFlefh and Spirit, as by the one we refembie Brutes, and by the other Devils. If fuch a Soul was ad- mitted into Heaven, there muft be an ever- lafting Silence and Diftance, or an everlafting War and Confufion : There can be no blifs- ful Vifion, and fatisfying Fruition, where there is no Likenefs and Agreement. Thou dofl not only^ O Soul, unfit' thy felf for Heaven, but by Sin thou doft juftly exfofe thy felf to the execution of the Divine Threatnings, as tofpirkual and eternal Death: The execution of thefe might have been avoided, or elfe they had never been declared ; but if not prevented they mult be endured, and thus Sinners deftroy themfelvcs. CHAP. IV. Tl)e federal Occafiom of the Words being the Savour of Death confidered- IV. T\ /fAny Perfons, thro' the corruption of Lv ..! their Nature, take an occafion from feveral Things to defpife the Word, where- by in the lITue ic proves to them the Savour of Death unto Death : It is the difmal Character a of feme Perfons, that they m.:kc light of the ' Goffd cf drift y not Cviifidering its great Pro- priety, and vaft Importance,- with feme 'tis but a light Thing, it weighs in their Scales little » more 7be Important Concern, Sec. y \ more than a Shadow, tho' rts concern and deiign is' nothing lefs than Eternal Salvation $ fo ftrangeiy are fome Souls deluded by Satan, and infatuated by the power of Corrupcion that matters of the la ft Moment, are the leafi in their Thought, they take occafion from many little things, to "defpife and negled the Word, tho' their difeafed Souls are perifhi -g, and the Word of God is the only appointed Medicine apt and fafficient for their Re- covery ,• they are not fenfible of their Diftem- per, and fo do not value the Remedy. Some Perfons take occafion from one thing, and fome from another, to make light of the Word • but I think molt pretended or real Oc- cafions, may be reduced to four Heads, which I /hall a little confider •; Some take occafion from the Gofpel it felf, fome from the Mimfiers of the Gofpel, fome from the VrofeQors of it, and others from the difcour aging Circumfiances of fome Perfons in this preient State. Tho Per- fons take occafion to make light of the Gof- pel on fuch accounts as thefe, Til briefly jhew, that this do's not excufe, much lefs ju- stify their contempt of it. I. Some take occafion from the Gofpel it f If, to defpiie it to their own ruin, whereby ic becomes to them the Savour of Death, Under this Head it may be proper to confider a few Things : As i. Some take occafion from the Sublimity of Gofpel Doctrines, as they are oppofite to the Pride of Carnal Reafon. Some are fo foolifh and proud, as not to believe what they can- not comprehend, tho' the matter be plainly F 4 reveal- 71 Life and Tenth revealed : Reafon to them is the Standard of Truth, as Senfe is of good; and by vain Reafon- i Cor. ic. ings, they exalt themj elves againfi the Knowledge s * of God. From fuch daring Arrogance, fome of the greateft Pretenders of Reafon have ap- peared, as the greateft Enemies to Ghriftiani- ty, as Celfrn, Porphyry, Julian : This was the Joh. 940. caufe of the cry of the Tharifees, are we blind alfo ? This was the great Criminal Reafon, that the Do&rines of our Saviour's Divinity, Incarnation , Crucifixion and Refurre&ion , were to the Jews a Stumbling-block, and to the Greeks focllfimefs. But whatever occafion fome may take from the Myfteries of the Gofpel to defpife it, nothing can appear more reafona- ble to an unprejudiced confidering Mind, rhan the giving credit to a Dodrine that bears the Signature of Heaven, as declared by the Wif- dom, and confirmed by the Power of God. There is nothing in the Do&rines of the Gof- pel contrary to Reafon, as has been evinced by (a) Learned Perfons : The Light of Reafon and Revelation, are both the Off-fpring of the the Father of Lights, and fo can't be'conjjra- ry to each other ; as the blefTed God can't contradict himfelf, one Light of his can't ex- tinguiih another. The Doctrines of Chriftia- nity are indeed, many of them, far above the reach of the moft improved Reafon ; (b) but 'tis highly reaibnable we ihould believe them, C&) Mr. Bsylejkirtgt above Reafon , and contrary : Mr. Not' sis. &c. A. B. Tillotfon, Whitby. {b) The Modern Trails againfi the Deifts, as well as the An- cient Apoiogifts, have abundantly cleared the 'Point. becaufe Tlie Important Concern, &c. 73 becaufe recommended by him who has an indiffutable Right to our Faith. There is as much reafon for our honouring God with our Underfi an dings , by fubmitting our Reafon to his Revelation, as for our honouring him with our Wills or Choice, fubmitting our Wills to the Will of God -, without this there can be no Religion. It is as great a fign of inex- cufable Pride, to contradi<51: the Word of God, as it is of inexcufablePeevifhnefs to refift the Will of God, The Great God can no more deceive us, than he can be deceived by us ; the Deceiver, and the Deceived are both his, but Job. 12. he is neither. If therefore we can't compre- l6% hend what is revealed, we have reafon to credit it, becaufe we can't be deceived ,• if we are fure 'tis the Word of God, the Au- thority of God do's juftly challenge our Faith and Submiflion : We dare not but believe what the Mouth of the Lord has fpoken ,• not to credit God, is to affront, yea, to difown him ,• he that do's not give him his Faith, gives him the L/>, and the God of Truth v^ill certainly avgnge himfelf on him : Be- fides, the myfterious Do&rines of the Gofpel are in themfelves a ffcrong Argument for our Credit and Admiration, as they molt evi- dently reprefent to us a tranfeendent excel* lency in a Gofpel Revelation, they are to an obferving Eye an inconteftable Proof, that it can be no Creatnrely thing, its Original muft be Divine ,• for who could invent what none can underftand ? What is neceffary to Salvati- on, is fo flainly revealed, that it is fcarce^offi- ble for a thinking, praying Perfon to miftake, and mifcarry : We need not therefore com- plain, 74 Life and Death 2 Pet. 3. plain, if there be lome things hard to be under- kS ' flood, when it can't but be allowed as mod proper for the Great God, the King of Kings, to have his Arcana Imperii, hidden Treafures of Truth, to keep up his own Honour, and make us fenfible of our own Ignorance. Sure- ly it becomes fo infinite a M.^jefty to difco- ver himfelf by degrees, and maintain an awful Diftance between himfelf, and the wifeft of his Creatures : Nothing is more apt to pro- mote Humility, than the making a Perfon ful- ly fenfible of his Ignorance. This is the way the Great God takes to keep an afpiring Crea- ture bumble, and 'tis a Method moft worthy of himfelf, for hereby our Ignorance in fome Senfe, as well as our Knowledge, is an Argu- ment for our Reverence : More is difcovered to us under a Gofpel Difpenfation, than was under the legal Inftitutions^ we mould be therefore thankful that we know fo much, and not thro' Pride quarrel with the Deity that we do not know more. 'Tis fit that he mould hide the face of his Throne, vail his Councek, and only difcover to us what is fuitchle to our prefent State of Tryal, referving to him- felf Treafures of Knowledge, which will be the blifsful entertainment of Heaven ; how could our Understandings be tryed if we knew Ally or our Wills, if we received All ! A De- gree of Ignorance is moft fuitable to a ftate of Tryal, that we may be excited to adore him, whom we cannot comprehend. 'Tis as fit that in this World we mould only know in part^as in the other World 'tis thought fit Hcb. 2. 4. for us to know, as we are known; we are here aCor.5.7. to walk by Faith, not by Sight; but if we had a full 7he Important Concern, &c. 75 a full difcovery of all Truth, our Faith would be turned into Vifion ; as if we had a full pof- feffion of all Good, our Love and Hope would be turned into Fruition. We are to be tryed in the Valley, before we fhall be allowed to afcend up to the Mount of Vifion, and there- fore fome matters muft remain dark and doubt- ful, that we may glorifie the God of Truth by our dependance on his Veracity, and fubnaif- fion to his Authority : if any think it reafona- ble not to believe as true, what they can't comprehend, they may foon excufe themfelves from giving credit to any thing, and fo de- ceive themfelves by a continual Scepticifm. If we believe in a proper Senfe, it muft be on the Authority of the Verfon that declares it, and not on the evidence of the thing declared ; for if the afTent of the Mind is grounded on the evidence of the thing, it is not Faith, but Rea- fon ; and therefore if I believe nothing but what Lean comprehend, I don't in a- firlft Senfe believe at all. We are fo far from ha- ving a comprehensive Knowledge of any one of the Divine Perfections, that we have not a perfect knowledge of the leaft particle of Matter, degree of Motion, or moment of Duration, and yet we think fit to believe what is generally agreed concerning them. Is there a greater Myftery in the pcflibility of Three being One (in fome undeclared Senfe) than in the Omniprefence of the Godhead, requiring abfolute Unity and Identity in the moll diftant Times and Places ? I am perfwa- ded that thofe Perfons that are fo apt to dif- fuse about the Myftmes of the Gofpel, are not the greateit Friends to the purity of the Gof- pclj J 6 Life and 'Death pel ; their want of Faith is not fo much ow- ing to the want of External Evidence, as Inter- val Affection ; They love darknefs rather than light, as thdr Deeds are Evil. An irreligious Practice is the occafion of an Infidel Principle, many break the* Table of the Commandments, and then ea- i Tim. 3. fity make void their Creed. If Perfons would hold 9. the my fiery of Faith, it mufi be in a pure Confcience ; 1 Tim. 1. but lome do oftentimes put away a good Con- J 9- fcience, and fo make jhipwrack of their Faith : John 7. They don't do the Will of God, and no wonder *7« then if they don't know whether the Dothine be of God or no. It becomes fuch Perfons fe- rioufly to consider what a defperate ha&ardthQy run, by oppofing their uncertain Reafon, to a fare Revelation ; what they apprehend as unin- telligible, and not fit to be credited, is plainly revealed, and has been the common Objed: of the Faith of the Church of God for 1700 Years, received as Gofpel Truths by Perfons of the greateft Learning and Wifdom, as well as Tiety and Humility, and have prevailed as mat- ters of the greateft concern, notwithstand- ing the oppofition of Earth and Hell. If they fhould believe them, they can be no loo- fers, as to this or another World ; and if they fltould not believe them, they may for ever de- fray themfelves for want of due Faith ,• if the matters in debate fhould appear falfe, they are but deceived, and have reafon to think that God will pardon their Miftake, when they have been ferious and diligent in informing their Minds for his Glory ; but if they fliould be found to be true, how can they hope to ef- cape Dawpation, when to fuch it is fo often threatned in the Gofpel : It muft be owned that The Important Concern, &c. yj that we cant believe what and when we will ; but it becomes us fo to live, fo to pray, and fo to free our felves from Prejudices, as that we may be apt to attend to outward Evi- dence, and ready to receive thofe enlightning % Influences of the Divine Spirit, which are ne- ceffary to a faving Faith; for no Man caUeth i Cor. 12. Jefu: Lord, but by the Holy Ghoft ; while we are 3- fearfrl on one fide, let us do all we can that we a*e not unbelieving on the other ,* that we may \iot be number'd either amongft thofe Revel. 2 u fearfu\ or unbelieving, who are to be carl into 8. the Like of Fire. 2. jome do take occafion from the Spiritua- lity of the Gofpel to neglect it, whereby the "Word becomes the Savour of Death : The Spi- rituality of the Word of God is contrary to the canality of Man's Heart, and the gene- ral liceitioufnefs of his Life ; and this is a commoi occafion of Offence. The Gofpel Cor.7.r. do's mot ftr idly oblige us to purify our f elves Thus 2. from all \lthinef, both of FleJIi and Spirit, to de- IJ » 12. ny all TJgodlinefs and worldly Lufts, and live fo- 2 The£ 2. berly, rifteoufly and godly in this World ; and there- ,2, fore maty do hate the Light, becaufe their Deeds J oh. 3.19. are Ev;, and have pleafure in Unrighteoufnefs : But y< nothing is more becoming a holy God, tan to require holinefs from his Crea- tures, pat thereby they may be like him, and fit to l r e for ever with him, which can never be wi^out a clean and pure Heart, which doth confifiqi Sincerity and Spirituality : Hypocrify is fpirituj Impurity ; where there is Guile there muft rj Guilt, and Carnality both as to ex- ternal JL&s, and internal Frames, is excluded by a c\n Spirit, and then a Heavenly tem- per 78 Life and Death -per takes place. When a Soul is ttus free from Hypocrify and Senfuality, and lot only made fincere, but ferious, fpiritual and hea- venly, then is it clean : And this is the peculiar Charge and Claim of a Gofpel Difpenfation, as it is the Miniftration of the Spirit $ it is one of the moft diflinguilhing Perfections of the Chriftian Iniritution, that it requires inward rectitude of Spirit. The Heathen Morality vent little further than the Regulation of the out- ward Behaviour, though fome of the Jhilo- fophers, ( a ) as Pythagoras, and Plato talk much of the Purgations, and Purifications of the Soul. The Jewifli Religion was much more perfect, than the Gentile Moality, there being in the Moral Law one fpeial Pre- cept which concerns Purity of Heart ,*but yet tho' there was a Prohibition of inwad Concu- pfccnce, there was no penal Sanction Annexed to it. Idolatry, Murder, Perjury, jdultery, and Theft were punifht, but not Cotwplfcence ; and 'tis certain that many among he Jews contented themfelves with an extenal con- formity to the Law, without a due sgard to inward Purity, as appears frrm our aviour's iharp Reprehenfions of the Pharisees. Upon that account we may fay with an ir^enious Perfon, (b) the Law did not rigidly esft pu- rity of Heart, tho' it did plainly comn.nd it : Under the Jewifh Bifpenfation tire w ? as great Indulgence afforded to the Annal In- clinations, and their very Religion /as en- U) Vid. Plotinus. (k) Mr. Norris. cleared Ihe Important Concern, &c. 79 cleared to- them by Temporal Bit flings, to prevent their Idolatry ; k being (a) a receiv- ed Notion among the Idolatrous Nations, that the Worship of the falfe Gods did procure them fruitful Seafons. Under^a Gofpel we are toijoh. 3.3; purifie our ft Ives, even as God is Pure ,• and this is one great reafon why we have not the par- ticular measures of what is lawful, laid down in the New Teftament, becaufe we are not to be holy as to a particular Degree, without advan- cing higher, but we are to itrive after Per- 1 ThefTj* fection, and therefore mult avoid all appearance 2 -» cf Evil We are not merely not to do what is unlawful, but we are not to do what is other- wife lawful, if it doth prevent the increafe cf inward Purity ,• if we were to be holy tofuch a Degree, it had been neceffary to lay down particular Rules and Meafures for our Actions ; but now general ones are fuffcUnt, when tho'Gal.?. 1$, we have 2l Chrifiian liberty, 'we mu(l not ufe it as an occafion for the Flefl} ; but fo allow or de- iCor.y i. ny our felves, as becomes Perfons perfecting holi- linefs in the fear of the Lord. This Spirituality of the Gofpel for a time prevented its pro- grefs among Perfons fwaliowed up in Senfe ; the World had been long ufed to Temples, adorned with Superftiticus Relicks, and to (b) coitiy Feafts, whereby when they honoured God, they indulged themfelves, they facrificed to their own Fle(h, while they pretended to worfhip a pure Spirit. There was in the com- mon Devotion of Perfons, f'uch a variety of Images and Altars, fuch a pompous Pageantry, (a) Spencer de Legibus Hebrseonim,dnr. (b) I& Bachanalia, nftrrda by St, Paul's fyiftles* as 80 Life an J 'Death as charmed the Senfes, and render'd the Spiri- tual Worfhip of our Saviour awkard and un- ieemly ,• but what ever Offence a Carnal Mind may take at the fimplicity and purity of Gof- pel Worihip, 'tis moil fit that our Hearts fhould be a Temple, and ail the Powers of our Souls Joh. 4 . is. * Sacrifice to God : 'Tis fit indeed for a Spiri- '?to V . 25. tual Being to be worfhipt in Spirit and Truth, 20 ■• that the Heart fhould be required, without the confent of which all the fplendid Performan- ces of outward Devotion, are but an Offence to him. }. Some do take occafion from the Precepts of the Gofpel, as impoffible, or at leaft very- difficult to be obferved, to defpife the Word, whereby it becomes to them the Savour of Death. The Commands of the Gofpel are contra- ry to the iloth of corrupt Nature $ but nothing can be more reafonable than a ready entire O- bedience to them; for they are all Holy, Jufi y and Good. It cannot be fuppofed that the God of all Grace doth require any thing (imply im- foj/lble, that feems contrary to the Divine Per- fections, and in confident with a State of Try- al ,* our Obedience can never be try'd by a Law that can never be obeyed ; an Impoffibi- lity can't be the matter of a Divine Command, in order to our Tryal and Salvation ; but yet it mutt be allowed, that we may very jufily be commanded, what we meerly of our f elves can't fully perform. We are affured in Scrip- ture, that an Apoftate Creature is Impotent, 2 Cor.3.5. he can't of bimfelf think one good Thought, and the enabling influence of the Spirit of Chrift, is neceiYary to Gofpel Obedience,- for with- Joh, 15.5. out him, 'tis [aid we can do nothing xJbIQI yet tho* The Important Concern, Sec. 8 1 tho' by our Apoftacy we are difabled, yet we overe once able to obey the Commands of God, and our inability is owing to our felves: we were once ftrong with Sawp[on,thovi$i now our Locks are fhaven ,♦ we were made upright, but we Ecclef 7* [ought out to our [elves many Inventions, where- 29- by we difabled and deftroy'd our felves : The folly and fault of our Firft Parents, is the juft caufe of our fmful Weaknefs, which tho' it has leffened our Power, doth not leffen our Obligation : The Great God has the fame right to Command, tho' we have not [ufficient ftrength to Perform, tho' we break the Pillar of our own Strength, we cannot break his Scep- ter of Righteoufnefs ,• 'tis fit for him to con- tinue the force of the Command, to humble our growing Pride, and make us fenfible of our criminal Infufficiency -, and fo glorirle his own Grace, by making us apprehenfive of the neceffity of his Affiftance, who works all his Works in us, and [or us ; by fuch Commands *&• *6.t£ he doth not injure us, by deluding us, upbraid- ing us, or forcing us to Defpair ; for tho' he doth require what we of our felves can't per- form, yet he requires nothing but what he is . : willing to make us able to perform, for we are not under the Law, but under Grace : The Law Commands, but doth not Affift ; but the Grace of God is ready to be [ufficient [or us 3 that is able to do more abundantly for us, than we can ask or think, and we can do all things thro Chrift that firengthens us ; not that it is to be expe&ed that Chrift mould do all for us, and we under his influence do nothing,- we are to work out our own Salvation, becauje God work- phfj. u €th in us to will, and to do of his good pkafure r his 12, ij« G work- Life and Death working is a great Argument againft our Sloth ,• if he works, 'tis fit for us to work, for 'tis our own Salvation ; and if he works 'tis at T lea fur e, and therefore we mould concur with him, left we provoke him to leave us. 'Tis abfurd to think that our Impotency is like that of a Stone, which doth not want any power that is due to its Nature, and therefore is no ways Cri- minal ; our Inability is wilful, and the influ- ence of the Spirit has a conftant tendency to ' remove it, whereby under the Great Worker, we may work out our Salvation with Fear and Trembling ; and therefore we are inexcufable if we don't pray for, and concur with the Spi- rit of Chrift , when by improving what we receive, we may have further fufficient Affiftance for our compleat Salvation : Tho* there may not be a neceJJ'ary connexion, as in- deed there is not in Nature, between Sowing and Reaping, Induftry and Riches ; yet there is fo encouraging an one between our Improve- ment and renewed Affiftance, that if we ask the Spirit, we have the higheft Encourage- ment to hope we (hall receive it ,• for to him that hath Jhall be given. It can't eailly be fup- pofed that God will be more backward to in- courage in Grace, than in Nature, when his Spirit is promifed as good, and all other things only if for our good. After all Difputes in this matter, and Excufes of ignorant and floth- ful Sinners, {a) lazy Perfons have no reafon to (°* h eafy, and the Burthen is light, but our Necks are ftubborn, and our Wills perverfe ,♦ we as . 17- accuftomedto do Evil, cant eaflly learn to do Well ; and fo our own Sin, is the caufe of all our Sorrow. And is it not fit to be confidered by fuch Perfons, as are apt to complain of this Matter, that the way and work of Sin and Difo- hed'mice, is attended with great Difficulties, notwithftanding it is agreeable to corrupt Na- ture ? Sinners are the greater!: Slaves, their Work is either a childijlj Impertinencj , or a bru- tijh and hellifh Drudgery ; the Sinner like the trou- iC.sy.10.bled Sea cant reft, by ravenous Appetites, im- petuous Defires., jealous Thoughts^ difturbing Fearsj The Important Concern, &c. Fears, diffracting Cares, bitter Remembran- ces, he is oftentimes a Self-tormentor ^ for 'tis not eafy for him to extinguifh all the fparks of common Ingenuity, to harden himfelf to an abfolute fearlefs Jnfenfibility ; but the Ec- cbo of Confcience on the commiffion of fome Sins, notwithstanding all ftupifying Arts and Methods, will be a moll dreadful Alarm > that will awaken him into a Self-cofifufion, and as a dark Spe&rum, will haunt and terrific him. Sometimes the Sins of fuch Perfons are contrary to each other, as Pride, and Covetouf- nefs ,♦ and what an unfpeakable Torment muft that create ? As the one fwells, the other fhrinks, like the dafhing of contrary Waves, which raifes a mighty Foam : Sinners are con- tinually liable to fuch fhameful Difappoint- ments,and naufeous Repetitions,as muft difturb and difquiet them ,• and the common fruit of Sin even in this Life, is oftentimes fo bitter, as renders them the greatelt Objecl: of Con- tempt and Companion ; do's not their Fault and Folly very often blaft their Reputation, melt down their Eftates as Oar in a Furnace, fcat- ter their Friends, difeafe their Bodies, and ex- pofe them to Pain and Poverty, Difgrace and Diftrefs ? The Great God do's often write bit- ter things again ft them , and caufe them to pof- fefs the Sins of their Touth ; and who can exprefs the anguifh of a felf-accufing Confcience ? When God (hall create a Light in their dark Souls, and {hew them their Sins : the Beams of fuch a Light will be as the very Sparks of the E- ternai Fire, which while they difcover Sin, deftroy the Sinner. And after all, fhall a Sin- ner take/a much Pains, and expofe himfelf to G 3 . fo 8(5 Life and Death fo much Trouble, that he may for ever damn his Immortal Soul,' and fhali I complain of little difficulties in the way of Obedience, when the paths of Piety, may be to me the paths of Teace? 'Tis fit for us further to confider, eb.6.12. that all the difficulties of Religion are conquerable by the Grace of God^ if we are not Slothful, but are followers cf them who through Faith and Tatience do inherit the Tramifes \ if we propofe the fame End, and ufe tne fame Means, as we walk by the fame Rule, and are under the fame Vital Influences, the fame encouraging Vromi- fes, and have the fame atoning Blood, and af- fifing Arm of a Redeemer to apply to, we may be allured of the fame happy Succefs ; il.6.9. for wefoall certainly reap if we faint not. Ajtid thefe difficulties may not only be overcome at laftj but by degrees they will become eafy and delightful ; felf-denial in a little time may be a felf-complacency^ all the Rocks of Dif- ficulty when ftruck often with a Hand of Faith , will melt into Streams of Refrefh- ment ,• the Way that is now to an Eye of Senfe full of Bryars and Thorns, when the love of God is filed abroad in the Heart, and we have accuftom'd our felves . to do well, will be a Way of Pleafantnefs, especially if we confider that the glorious Rewards of the Eternal World, will abundantly compensate all cur pains in our way towards it : there is no proportion be- tween what we do for God in one World, and what we mall receive from him in ano- ther : 'Tis biit as a fingle duft of a Ballance^ if compared with an Eternal Weight of Glory, as one drop of the Bucket, if compared with ghe vail Ocean of Blifs and Joy ; Our light Jffliffi- The Important Concern^ Sec, 87 AfftBicns, which are but for a Moment, are not * Cor. 4, to be com fared with the Glory that is to be reveal- l ?' ed : Believe this, confider this, Oh trembling Soul, and thou wilt neither fret at thy Work, nor faint in thy Way ; but thou wilt have reafon to fay, that considering what God has commanded, thou haft no reafon to complain; and if he had been pleafed to command any thing greater, thou mouldft fee great reafon to comply : As the Prophet fpeaks to the Leper, thou may 'ft fpeak to thy felf , If he had com- 2 Kings 5. manded thee fome great thing, wouldfi thou not have 1 fc. done it ? How much more when he fays to thee wafo and be clean ? 4. Some do take occafion from the Grace of the Gofpel, to abufe and mifimprove the Word, whereby it becomes to them the Sa- vour of Death : Some Perfons do fuck Poifon from the Flowers of Paradife, the BlofToms of the Tree of Life, from Gofpel Privileges and Promifes, which are the great Cordials of believing, humble Souls ; they draw filthy Water from the pure Wells of Salvation, as the free Grace of God is made by their Cor- ruption, the occafion of the vileft Abomina- tions. Some by Principle, and others by ?ra- Bice, do turn the Grace of God into PFantonnefs 9 JnHt 4, and do Sin, which of all things is moil bafe, becaufe Grace do's abound : Grace has abounded, and-Rom.tf.i, therefore do's their Sin as to themfelves and others much more abound. When the Great Apoftle put the Queftion in this matter, the Anfwer was, God forbid 1 As if he had faid 5 the bleffed God has forbidden it, and this a- bove all things mull I forbid alfo ; let fuch a Thought and Inclination be for ever abhorred ; G 4 far 88 Life and tenth far be it from us to fin freely , becaufe God can pardon fully. This indeed is practical Blafphemy , a virtual fpeaking Evil of the Majefty of Heaven, as if he did encourage Sin, and a horrid vilifying of his Gofpel, "as if by gracious, or rather cruel Indulgence, the Bible was little more than a Book of S forts ; but whatever fome may do, thro' the bafe- jiefs and perverfenefs of their Temper, no- thing is more certain, nor nothing more pro- per, than that the Grace of God do's and inould prohibit, and not promote wilful Sin : Its very abearance mews forth this great Lef- ;irus 2 . fon, that we mud: deny all ungodlinefs and world- i 3 12. ly Lufts, and live foherly, right eoujly, and godly in this World; and if we don't learn and pra- ciife this important Infirufiicn, it is evident, that we don't compare one VerfeElion of God with anothv, as his Juftice and Purity, with his Goodnefs and Mercy ; and we don't compare the Threatnings of the Word with the Vromifes ; the awful Inftances of juftiy difplay'd Power, with the bright Examples of Favour and Com- paflton ,• and the dreadful End of an abufed Gcfpel, with its benign Offers and Invitations in the beginning : if fuch Perfons did,, I am t£ ±% 4 perfwaded they wouldy^?;^ in awe and fin not, as all the difplays of Divine Goodnefs have a loui' i.S tendency to lead confidering Perfons tc Re- pentance. Some Perfons think that the mifcar- riages of good Men are not hateful to God, as he loves their Perfons, he can't be dif- pleas'd with their irregular A&ions ; the Law indeed condemns them, but they art in Chrift, and under Grace, and therefore what they do is acceptable to God; and ready they are to fay T);e Important Concern, &c. 89 fay without due confideration, that the Law is iTim.1.9. not made for a righteous Verfon, which at moft can only fignify/ that it was not made and continued to condemn a righteous Verfon, when Rom^.is*. failing in the ftrid obfervance of it ; but for refiraining and condemning the Licentious, and finally Difobedienfc It has been by fome af- ferted, that the meaning is^ the Law is not made againfi the righteous Man ; but it doth not fignifie much to infift on that, tho' it is cer- tain the whole need not the Vhyfician^ hut they that Matth. 9. are fick ; the Lawlefs are to be regulated by 12 - Law, the Righteous by Obedience are as a Law to th em f elves : the Law do's as a School- Gal.3. 24. mafter, correct the Wicked in Sin, but do's not condemn the Righteous for every Sin to eter- nal Death ; tho' it is a Rule of Life, 'tis not Matth. 22. the Term of Salvation. We muft love God 4°. and our Neighbour, and this in Miniature is the fulfilling the Law $ but a degree of Im- Rom. 13. perfection do's not expofe under a Gofpel to IO - eternal Condemnation. Sincerity in inward Inclination, and outward Endeavour, is ac- cepted as Gofpel-Perfe&ion -, but there is no- thing in fuch a gracious Difcpenfation, that doth encourage the leafi fault and failure, un- lefs it be in that Command, which is Impoffi- ble, that we are to he perfect, as our heavenly Mactfi. 5. Father is perfect ; we are no more allowed in 48. any Sin under the Gofpel, than they were who lived under the Law ; yea, our Difobedience by virtue of the light and love of the Gof- pel, is more highly criminal; and therefore our pretence to any fmful Liberty, is the more abfurd and inexcufable. If a Gofpel Difpen- fation do's not fanttify, (let Perfons talk in their po Life and Death their Sleep as long as they pleafe ) it will never jttftffy; a, Saviour is a Sanfiifier, and nothing will fill up the want of real Holinefi, as the neceffary preparation for eternal Happinefs • fome may fancy themfelves the peculiar People of God, and pleafe themfelves with the Words of Balaam : Numb.23. He hath net beheld Iniquity !h Jacob, neither hath he feen perverfnefs in Ifrael ; but the words do not fignifie that God do's not fee Evil in his People, as it may refer to Sin ; but at moft,, that he do's not fee it with Approbation) as has been obferved by the Learned, {a) for God is If. 66* 2. of purer Eyes than to behold Iniquity ; but as the words do often flgnifie (b) Affliction and Trou- ble) it may be interpreted, that God do's not Hib.t. 13. approve that Jacob and Ifrael ftiould be afflicled 3 which is agreeable to all that Balaam faid, and did on this Occafion : If any fhould think that God do's not fee, or do's approve their Sin, let them be never fo Holy in their own Eyes, or in the Eye of the World, they blaf- pheme the Name of God * and if the Gofpel is not a Law to oblige all, it will be a Law to condemn them. If it has no Commands) it has ho TromifeS) and fo without Obedience their Faith is vain, and their Hope meer Prefumption , a Spiders Web, too weak to fecure any prefent Good, or prevent any threatned future Evil. II. As fome do take occafion from the Gofpel it felf, fo others do take occafion from the Mi- (4) Gataker, Calvin. (b) So they are rendei'd in Job 3. 10. Pf. 7. 14. 1Q. 7« *5« J 8. Piov> 12. 21. New TranflaUw, nijlers Ibe Important Concern, &c. £? nifters of the Gofpel to defpife the Word , whereby it may be to them the Savour of Death. It muft be owned that the Lord Redeemer, the King of Glory, is too often diihonoured by the Mifiakes and Mif carriages of his Embaf- fadors ; the Treafuri of the Gofpel is too of- ten defpifed, becaufe lodged in Earthen Vef- fels. The Priefts under the Law were to be • without Blemifi, but yet they were not without Lev. si. Faults, they flood in need of a Sin-offering 17- for themfelves. Gofpel-Minifters are not with- out Sin, as the Great Apoftle and High Prieft of their Profeilion was, whofe peculiar Ex- cellency it was to be holy, harmlejs, un defiled, Heb. 7 .26, and feparate from Sinners, in whofe Mouth was found no Guile : None of his Servants are perfed, " Pet - 2 - and fome are very imperfect, who too often 22, give occafion to many to difgrace themfelves with a contempt of the Clergy, not duly diftin- guifhing between the holy Office , and unho- ly Man : they who fhould be the Lights of the World, are too often as common Lamps, that {hine on the way of others, but fee net their own : They are laid to be Stars in the Hand of a Redeemer • but many are not like the Star that led the wife Men to Chrift, which did not only JJrine, but go before them. Some do preach a Holyjefusin the Pulpit, but af- ter all read a Le&ure of Atheifm in their Lives ,• becaufe of the Sins of the Priefts, ma- ny do abhor the Offering of the Lord. The Car- 1 Sam. 2. buncle fhines like Fire, but is hard as Ada- 17. mant ,• fo the Gifts of fome do fparkle, but for want of Grace, they make little Impredi- on on themfelves, and lefs on ethers - 7 the Head pz Life and Death Head is clear, biit the Heart is hard : 'Tisfaid of the (a) Ancient Philofophers, that they had many Scholars, but few Followers, becaufe their Pra&ice did not agree with their Precepts ; this is too applicable in our Days. We find in the (b) Greek Hiftorian, a folemn Decree of the Athenians, to eredl a Monument with a Golden Crown, in honour to the Philofo- f pher Zenc, for this great Reafon, becaufe he exhibited his Life as a Pattern of the befi Things, agreeably to the difcourfes which he made ; without fuch an agreement Perfons may Preach, but they don't Teach. Some there are who as in the time of Eli, defire the Priefthood for a morfel of Breads and with Judas look to the Bag, and betray their Mafter. But yet after all, many are too apt to aggravate and expofe the faults of the Servants of Chri(t, as if their Failures would leffen or juftify their own Crimes. It is the black Chara&er of fome, that aTim.3.3. they are drfpifers of thofe that are good; every good Man deferves an honourable regard, much more a holy ufeful Minifter : To defpife fuch is heinous Injuftice, and horrid Impiety. If the Great God is the fountain of Honour, Rev.4. u.ashe is in the higheft Senfe 7nofi worthy to receive Glory, Honour y and Power, then Crea- tures are no farther Honourable, than as they partake of his Excellency, and reprefent his Perfection ,• that which ftamps on any Perlba CO Diog. Laert. in vita Zen- {b) Lachncius. aCha- T7;e Important Concern, &c. y 3 a Character of Dignity, muft be fome 0)real excellence inhering or adhering, whereby it bears fome refemblance of the Supream Being. Thus thofe that are Wife, Holy, or Powerful, by rightful Authority, are Honourable, in as much as they fliew forth fomething Divine ; and the brighter that* is, the greater Refpect is due to them : he in whom the Glory of the Deity is moft Confpicuous, is moil Honoura- ble, as the Son of God, the Saviour of this Apoftate World, who is the hrightnefs of the Heb, u 3. Fathers Glory, and the exprefs Image of his T erf on • and they who do moft exprefly imitate him, are moft deferving among all the Children of Men. The natural Image of God is ftampt on all Men, and therefore are we directed by the Great Apoftle to honour all Men : But the j Pet. 2, Divine likenefs doth moft eminently appear '7- in a good Man, as he perforates him in a Moral, as well as Natural Capacity, and fo muft have a double Title to Reverence and Efteem ,• if fo,a Holy Minifter muft have the bejt Patent for Honour, as qualified by God with the nobleft Endowments, and Commiflioned by him in the higheft Office : He is in fome fenfe the greatefi Reprefentati've of God upon If. $3. 3. Earth ,• and yet are thefe too often defpifed, and like their Great Mafter rejected of Men. The Farfon, let him be never fo Wife, Good, Faithful, and Laborious, {hall too often be fhewn on the Stage, as a Spectacle of Con- tempt to a filly Multitude, who can out-vote him, but will not imitate him; he inall be O) Norris; mad< 94 Life and Death made with Religion it felf, the great Subject of Drollery and Divertifement, tho' he do's fanciifie their Cup, and grace their Table, and is intent on their Salvation. This is too com- mon among Profeflbrs themfelves in this Prophane , Degenerate Age : 3 Tis Pro- phanenefs to defpife any thing that never fo remctely relates to God* but to defpife thofe who do more immediately ad for God as his Stewards and Embajfadors', is daring Impu- dence, and the bafeft Impiety. In the great Day of Decifion, when Religion and Piety fhall be publickly honoured and rewarded , the Righteous will ftand with great boldnefs, and the Faces of thefe Defpifers will be cover- ed with Shame • in that day you will think worfe of your felves, than you do of fuch now : In the mean time confider, that he that Lu io i<5. defpifeth them, defpifeth him that fent them ; and fuch infolent Contempt, will be recompenced with eternal Shame and Difgrace. For want of fuch an awful apprehenfion of the Great Day of Accounts, God's Meffengers and Pro- Ter 1 8 1 8. phets were mocked and mifufed in former Times ; F , the 'People [mote Jeremiah with the Tongue , and gj ' Ezekiel they talkt again ft by the Walls, and in the Doers of their Houfes. The Apoftles who were Stars of the firft Magnitude, were contemned John;. 19 by thofe who loved darknefs rather than light ; i Cor. 4. they were made a Spectacles not of Pity, but n- Scorn, treated as the off- fc curing of all Things, Hcb. 11. jr n .f oom t } oe i^ld wa$ not worthy. This is the great policy of Satan in all Generations, to render the Miniftry Contemptible, that the Word may be neglected, and thereby Salvati- on for ever prevented : but after all, they are only The Important Concern, &c. 9 5 only defpifed by Sinners, who are the wop miftaken Creatures in the whole Creation ,• and notwithstanding all their Buz and Noife, Bcaft- ing, and Self-bleffing, are the moft contemp- tible fart of the Vifible World ; whatever may be the real or pretended faults and follies of fome Minifters, fuch in general muft be lookt on as the Stewards of the Myfieries of Chrtft, his i Cor.4.1. High Commiffioners to carry on a Treaty of Peace between the Eternal God, and Immor- tal Souls , and fo are to be honoured for their Work fake. The Trkfihood amongft Jews and Heathens, was treated as moft Venerable by all that were wife and good. The firft Prieft was a King, and thegreateft-Perfonages were dignify'd by this Title, as Abraham, Melchi- z>edec; and none of the Plebeian or Equeftrian Order among the Romans, for many hundred Years, were allow'd the honour of the Prieft- hood : It was the referved Dignity of the Patritians, in which they glory'd, when in the higheft Rank and Order, (a) King and Priefl among the Heathens, as well as Jews, were joined together : The Office this day is not lefs Sacred, tho' the Name is to many more Con- temptible : The Behaviour of fome is worfe than that of the Devil ; for me that was pof- fefs'd of a Sprit of Divination, declared of Paul (a) Polybius, L. 6. Plutarch, Seneca. The Jncient Kings of Rome were Pnefts, and the Emperor' *s were fiikd Pontificts Maximi. Rex Anius, Rex idem, Hominum, Phaebiq; facerdos, Virgil iEnaeid. 3. Ariftotle affures us that Kings both offer d Sacrifices, and had the cmducl of War, Kv'e<©/ q i?W, &c. Ar. Polit. U 3. c. 10. and 9 6 Life and 'Death Aft. 16.17. and Silas, ^ at *b*y ' ivere th e Servants of the moft high God, which did flew the way of Salva- tion ; fome honour they have from Hell, while they are difhonoured on Earth. Let it feri- oufly beconfider'd by thofe who take occafion from fome commijfioned Servants of Chrifi, as weak or wicked, by negled and fe'lf-abufe, that the Faults of fuch Perfons will no more excufe them , than the Graces of others will five them. You don't juftifie your felves, while you condemn them ; it highly becomes you to confider that the Great God has for wife Ends, declared it more proper to employ im- perfed Men, than perfed Angels, in the Great Afts 14. Gofpel Concern, even Men of like Pajfwns i-5« with their fives. An Angel is fent to Corneli- A&sio. us, but Feter goes and preaches to him : Such are moil fit to plead with Men, having the fame Nature, experiencing the fame inward Corruptions, and outward Difficulties, as be- Heb.i3«3.ing alfo in the Body-, and what they deliver may be more fuitable and impreffing ,• a mi- ning Seraphim may inftrud with greater Light, and furprize with greater Glory ; but may not fo fuitably and fenfibly dired to many Duties, which he never performed, or offer comfort under feveral Temptations and Trou- bles, which he never experienced : Yea, the Great God himfelf in infinite Condefcenfion may fpeak to his People, as he did from the Mount to Ifrael, and yet they, as what is more a- greeable to their Nature and State, may de- Ex. 20.19. fire that Mofes himfelf might fpeak .to them a- gain : Mofes had his Faults, fuch as coft him his Life, and the Prophets too - D but if we Lu. 16.3 1. believe not Mofes, nor the Frophets, we are not likely The Important Concern y Sec. yj likely to be perfwaded by one that may rife from the Dead : Chrift (this Day) (peaks by his Minivers, and whatever reafon you think you have to defpife them, you mwft bear him or die ; confider, that tho' the Pipes of the Sanctuary are not always clean, the Oil of the Sanctuary is always holy ; bring there- fore your Lamps, fill and trim them, the more you have of this holy Oil, the more will you admire and love the Minifters of Chrift, as they are in the hand of Chrift, the Inftru- ments of your Salvation ,• for never did a gra- cious Soul defpife a godly Minifter : A> he covets the good, fo he wiil cover what is bad • — a Heathen could fuggeft fo much, that he ©that truly worfhips God, (a) loves alfo the Priefts of God. III. Some do take occafion from the Vro- fejfors of the Gofpel,. to defpife and neglect the Word, whereby it is to them the Savour of Death. The true Difciples of Chrift have in all Ages been Slander'd and Reviled, they have found by dreadful Experience, the words of their Lord meft true, that all manner of 'Evil Mit.$.i£ Jhould be fprke againft them faljly. The Primi- tive Chriftians were painted as wild Beaits, and then baited as fuch ; they were flrft made black by Mii-rcpiefentation, a d then bloody by Perfecution ,• and ever fmce, Reproach and Slander has been the Portion of the zealous (a) Qui bona fide colit Deos, arr.at, & Sacerdotcs;' .Scatius, Ep. D. H Pro^ p8 Life and Death Profeffors of the Chriftian Do&rine ; but tho 1 many h'ave been abufed by unjuft Slanders, and uncharitable Cenfures, yet ibme of the Profeflbrs of a pure Religion, have given too great an occafion to the Enemies of it to def- pife, and pervert it to their own Deftru&ion, Rom. 2. as they have occafioned their blfphtming the 24 Name of God, and the ways of God to be evil 1 Pet. 2.1. jp ^ cn f ty their Imprudences j not walking with Coi. 4 $ Wifaw towards them that are without: Such do often lay too great a ftrefs on little Things, and too* (mall a ftrefs on the greateft Things ; by Mif-management Religion has too often been a Task to themfelves, and a Terror to o- thersj and by their Impieties, they have given greater occaiion of Offence, expofing them- felves not only as defective in Prudence, but Ticty. 'Twas long ago obferved by (a) the Hiftorian, that the viieft Reproaches of the Primitive Chriftians, were owing to the bafe Practices of the Pfeudo Chriftians : David him- felf, though a Man after God's own Heart, 2 Sam. 12. gave occaiion to the Enemies of the Lord to 14- blafpheme, by his aggravated Iniquities j and many, very many fince, have not approved Cor 6 themfelves to God, as the Great Apoftle did by 4,6° Furenefi: They have not walkt worthy of the Col. i 10 Lord to all wett-pleafing, by ordering their Con* Tir. 2.10 ^erfation aright, Running the appearance of Evil, Mat. 5.14 an ^ adorning the Docirine of their Lord and Sa- viour ; and fo have been fpoken againft, and have fuffer'd as Evil Doers. Too many have appeared to be Covetous and Worldly, Proud (.7) Eufebius EcL Hift. I. 4. and The Important Concern, dec. 9^ and Vain,, Froward and Paffionate, Morofe and Sullen, Jealous and Cenforious, Unjuft and Tricking in their Trades and Commerce., Falfe and Treacherous to their Words and Promifes, Loofe and Licentious, Contenti- ous and Vexatious, by needlefs Suits, and le- gal Proceffes, daring the God of Peace and Purity, as if there ^were no wife Men among r Cor.6.?. them, and hereby Religion has been -wounded in the Houfe of her pretended Friends: fo fhame- Zech.13.6 ful have been the Pra&ifes of fome of all Parties and Denominations, whereby they have polluted the Houfe of God, difgraced their Holy Religion, and deceived their own Souls ! The dreadful Apoftacy of fome in this Age, is matter of great Lamentation^ who can rob, while they think themfelves in the High-way to Heaven, and whofe Religion is only a Cloak to hide their villanous Injuftice, fecret Malicioufnefs, and prevailing Cove- toufnefs, fuch ufe their Liberty as an occafion Gal. 5.11 for the Flefr : This is to be % bewailed with Ri- vers of Tears, as 'tis a Wound to fome, fo it.Pu-u9- mould be a Warning to others. Nothing is I3 ' more certain, than that the holieft Perfons thro' Miftake or Malice, have been often Vi- lify'd, their good Qualities have been Mifcon- ftrued and Ridicul'd, as Hannah was thought "Drunk when Devout,* and an awful Senfe of 1 Sim. u God is reproached as Cowardice, a Confci- *4~ entious Striftnefs for Precifenefs, Sincerity and Honefty for Softnefs, and want of Poli- cy and Parts, Devotion for Ignorance and Fear, Temperance foitUnibciablenefs, Meek- nefs for Lownefs of Spirit, and Gravity for Pride and Morofenefs of Temper; And thus H z the ioo Life and Death the Virtues of the beft, even the Graces of the Divine Spirit, have been banter'd by an awkard artificial Drefs, which Wit and Wick- ednefs has exposed them in ; but yet the real Mifcarriages of fome Pretenders to Religion, are too open to be covered, and too abomi- nable to be excufed ; but yet this do's not ex- cufe the Neglect and Contempt of the Word of God in any, because this is their Sin and Folly, and ought to be their great Shame and Sorrow. Did our Holy" Religion allow or juftine fuch Irreguralities and Enormities, we had then a very juft Plea againft it ; but in- i Per. t i j. ft ea d f tb/dt, it do's forbid and condemn them ; '" we are to be holy in all manner of Converfation, i Cor. i o. to deny our [elves , and not feek our own, but ■■-\- the things if others ; we are to be humble , think- Phil. 2. 3vi n g more highly of others, than of our j 'elves ; lp tt \ l g. ,we are to be Spiritual, net loving the World* > ph.4^2. nor the things of the World ; we are to be affa- Jam. v^l'hU, as we are commanded, be ye courteous ; Mark i*o. vve are tQ fo wee j^^ forbearing with one another in J £ or ^ jLox/tf , not eafily provoked, but ea fly entreated^ iThets. vve are co ^ e j u ft> ^ithful to our Word ; as 22- we mufi defraud no Man, but rather according 1 Pet 4.1 5. to the Apoftle's advice, fuffer •our fehes to be aL5 ' 9 ' defrauded; we are to be liner and cautious, Running the appearance of Evil, loving and ten- der, not finding faults, but covering them -, not Rufy-bodies in other Men s Matters, not Tale- bearers, but Veace-makers. Thefe and fuch like are the admirable Rules of our Holy Religi- on, much more excellent than the Difcouries c/ the wifeii Heathens, and brighteft- Difco- Titus 2. veiies of the Jews, as we are to deny 41 Un- ■* Tmefsy and worldly Lufis, to which they had not Hie Important Concern, &c. t o i not a full regard, and to live foherly, righteoufly and godly in the World. If any profef Ghri- ftianity, and yet are otherwife minded, and walk by another Rule, they are but Preten- ders, Self-deceivers,, and Self-deftroyers, great Obje&s of Contempt and Companion ; their counterfeit fhews the excellency of Religion^ which is {till the fame, whatever change there may be for the worfe amongft fome Profef- fors ; it will always be found by thole that try as they ought, that the far of the Lord Job in. i c c is Wifdom, and to depart from Evil, is Un demand- ing : The ways, and works of ProfeiTors, muft agree with their Words, or elfe others, with- out feeing a good Conversion will not be incli- ned to gloritieGod. Whatisfaid by a (a) Hea- then concerning a follower of Socrates, is ap- plicable to this Cafe, that he learned more by his V/ay, than his Word, his Life, than his Lei- fons. This indeed is the great reafon that there is fo great a decay in Religion, Per- fons pretend to Love, but don t live ; to Faith, and don t fear : the Apoiiacy of fome prevents the Converfion of others ; as the bad Examples cf fome Chriftians hardens the Wicked in the viieft Abominations, but Religion is fiill the fame , like its Author , the fame yefierd.y , to day, and for ever ; if our blelled Lord had not lived- well, we fhould have had no reafon to believe him, and if we don't live well, the World will have little reafon to believe us ,• our pretended Religion is a real Contradicti- (*) Plus ex motibus quam verbis Socratis emir, Sen. Ep a r. H i on, ioz Life and Death on, and our greateft Devotion meer Spiritual Nonfence : Let it be moft ferioufly confi- cfer'd therefore by all,, that not every one that Match. 7. faith Lord, Lord, jhall enter into the Kingdom of ,s 1 . Heaven, but he that doth the will of his Heaven" ly Father. IV. Some do take occafion from the diffe- rent Cir cum fiances of good and bad Men in this World, to defpife the Gofpel of Chrift, whereby it proves Death to them. Moft Men pafs their Judgment according to the reports of Senfe, as they walk by Sight, and net by Faith • and therefore the prefent fuccefs of many Wicked, and great unfuccef- fulnefs of many Righteous, as to the things of the World, is a Temptation to them to think^ that 'tis not worth their while to attend to, and obey a Gofpel, which doth not incou- rage, but rather difcourage its Followers, as to the Honours, Profits and Pleafures of this % Life ; but their Judgment is a 'Mifttke, as their Life is a fatal Mif carriage : Virtue indeed do's forhetimes grovel on the Earth, while Vice is advanced to. a Throne: Innocence groans un- der Oppreffion, when Fraud and Violence triumphs in open view : feme holy Men are difgraced and diftreffed from Year to Year, while the Wicked regale themfelves in aboun- pf }37 . 3 y. ding Profperity ; they flourim like the green fiike 16, Boy-tree, when the Righteous are as a withered Stalk j a proud Dives enjoys his plentiful Ta- ble, his overflowing Cups, gorgeoui Apparel, numerous Attendants, inining Equipage, and all the Sweets of Nature, when a holy Laza- rus {hall be cover'd with Sores^ or Rags, a Com- 7he Important Concern^ &c. i o 2 Companion with Dogs, waiting at a Door in Pain and Poverty. Our Experience allures the truth of this, and the Word of God doth atteft it : The wife Preacher long ago obfer- ved, there was one event to the clean and unclean, £ cc ] e f Q to him that facrifced, and him that facrificed not ; 2. and holy Job took notice in his day, that the Tabernacles of the Robbers did profper, and they Job 1 2. 7. that provoked Gcd were fecure; and the Royal Tfalmift tells us, that the wicked were indofed in Pf. 1740*. their own fat , and with their Mouth did fpeak proud- ly. This Obfervation was the occalion of the bitter complaints of many excellent Perfons ,• the Prophet Jeremiah expostulated, whcxefore doth the way of the wicked profper $ and patient Jer. 12. 1. Job cry 'd out, wherefore doth the wicked live, be- come old, and are mighty in Vcwer, their Seed is efiablijht in their fight, their Houfes are fafe from fear, neither is the Rod of God upon them ; they fpend their days in Wealth, and in a Moment go Job 21.7, down to the Grave. Twas this made the Pfal-8,9. ntifi cry out, Verily I haveoleanfed my Heart in vain, and ivajht my Hands in Innocency ? His Feet Pf 73. 13. were aim oft gone, and his Steps had well nigh flip- v. 2. fed into a dijlike of the ways of God, and diftrufi of the Word of God : The wifeft Hea- thens obferved the fame Difference, and re- marked the fame Difcouragements : The (a) Eloquent Cicero takes notice of very dif- ferent Circumftances of a virtuous Socrates, and a vile Dlonyfms ; and tells us, Tinje would fail, () Veritat is Luce menti Hominis nihil dulcius, .Cic. Acad;**. • Sinners Tloe Important Concern^ &c. 1 1 i Sinners Groan and Rage, Weep and Wail in Eternal Darknefs, thou wilt Sing and Rejoice in the fulnefs of Joy for ever, and therefore the Word is not to be defpifed on this account : And it becomes young Perfons to confider alfo, that the obferving the Word of God, will con- tribute to their trueft and greahft Intereft. In- tereft is the common Centre to which the Acti- ons of Men are dire&ed, (a) the Diana to which all facrifice; but many Perfons do miftake their true Intereft, and nothing is more apt than Obedience to the Word, to prevent fuch a Miftake, and thereby promote our real Advantage. He that obferves the Word of God, is under the Bleffing of God, who hath promifed all Temporal Increafe if for his good, and without that, the moil: bufy Perfons will labour Night and Day and catch nothing, for 'tis He only gives m power to get Riches; they Deu.8.i J« that feek fir ft the Kingdom of Heaven, and the Righteoufneft thereof, will in due time find, if for their greateft good, that all other things Jhall be Mat. tf.j?. added : Surely nothing is more likely to fecure Succefs in this World, than the enga- ging an Omnifcient, Omnipotent Being be ourFriend, our Covenant- Ally , our faichftjl w.uii- ftant Correfpondent, by Purity and Prayer* who has the Keys of both Worlds in his Hands, and can in a Moment kill, or make alive, blefs, or blaft at Pleafure, when 'tis the hkf- Frov. t*\ fing of the Lord only that can make Rich; and do's 22 « not the Word of God direct tothofe Means and (a) Prima fere Vota, & eun&is notiflima Templis Divitis uc Crefcant* &s. juv. Yja Life and Death Methods, that are moll likely to fecure Suc- cefs, under the Influence of the Divine Blef- fing ? Such as Prudence ; for we are to be wife Matth io. as Serpents, as well as innocent as Dovs : Such as 16 Diligence i we are not to be fothful in Bufinefs> Rcm - 12 but mufi learn of the Ant to be Active and Prov io 4 . Provident ; and do's not the Hand of the Dili- gwtz with the leave or love of God make rich ? Such as Ttmp ranee ; we are to bt temperate in ail Things, to be Sober 9 and Sobriety, is to all a grear Prefervative, when Extravagancy meks down the greater! Eftate like Oar in a 1 Pet. 1. Furnace : S>uch as Civility ,. for we are to be Cour- 11, teens ; and this is very endearing and ingaging 1 Pet. 3.8. t0 gin w i t h whom we convene, and there- by our Intereft is promoted : Such as Univer- fal fufvice and Hvnefiy, whereby we are to do to others, as we would be done by, a Law almcft antiquated among Chriftians : the (a) Heathens learned ic of the Chriftians, but now many Chriftians need learn it of the moft rude among the Heathens, who are often- times more Honeft, more punctual to their Word, faithfuLto their Promifes, juft and . kind to their Fellow-Creatures, than many of the zealous Profeffors of the Chriftian Reli- gion, who can trick as they trade, -and lie to thofe whom they pretend to love ; but 'tis certain the Gofpei direds and obliges ;"to ftrift Jufiice, and nothing has a greater aptitude to promote the common welfare of a Nation, or {a) The Empsror Severus had that excellent GofpJ Rule ivferibed c» the Doers of his Palace, -which hi J aid hi leant' ed of the Chn films, Quod cibi fieri non vis, atari ne feesris. the The Important Concern, &c. \ i 5 the particular Intereft of any, as it fecures Re- putation, and thereby a good Correfpondence. I am fully perfwaded, he that obferves thefe Rules, is more likely to advance himfelf in the World, than any of the Wicked who make . Lies their Refuge. Befides, by Religion, an Jer. 2 8. 15. Eftate when got, is the better fecured ,• 'tis under the protection uf the Almighty ,who can fpread the Wing of his Providence, fo that no Evil [hall come nigh the Dwelling; and the Pf» 91-1°^ Word of God* direds to that conftant Humili- ty, Meeknefs, Companion and Charity, that is moll apt to prevent the Envy and Malice of ill-defigning Perfons, who often confume the moft finifht Building, and blafl«the great- eft Plenty ; and 'tis the Word of God that direds how to enjoy what is fecured, where- by a good Man eats to the Satisfying of his Soul: Prov * l3 * And if after all a wicked Man fhould fucceed 2S * in the World, his Gain will be found to be his Lofsy and the more he gets, the more he will lofe ; for what can he get ? nothing 'that can prevent Difeafes as to his Body , or Diftradlions as to his Mind, nothing that can prevent the jealoufy of his Spirit, the Tor- ment of Fear, the Corivulfions of a guilty Confcience, the Decays of a Body wearlngdowp every day to a Grave, the Terrors of Death, or the Agonies of the Damned : fuch a Per- fon by all his Gain, can't flop one Sand in, his running Glafs, much lefs turn up the Glafs when run out : The greateft Eftate can't pur- chafe the leafure or one Vulfe in the hurry of Death, his Riches profit not in the day of Wrath $ prov.xi*. the more fuch a Perion has gained, the great- er is the kfs, for he muft leave all behind him, I z which 1 1 6 Life and "Death which will add to the bitternefs of Death : — -And what then do s not fuch a Verfon lofe ? Do's he not lofe the Favour of God, the Blef- fings of a Redeemer, the Refreshments of the Divine Spirit,the Peace of his own Confcience, if not his Credit and Conftitution, and after all an Eternal Heaven, and an Immortal Soul ; Mat. 3 i6> and then what will it profit a Man, if he fliould gam the whole World, and loofe his Immortal Soul ; the whole "World will profit him no more than a fwgle Cypher, than a meer Bubble or Shadow • compare but what he lofes, with what he gets, and 'tis cafy to conclude, that he has labour'd all his Days, not meerly to no Pur- pofe, but to a very had one ; what he lofes is moil real, molt excellent, moll fuitable, and moft lading : fo that this is the true State of the cafe; A Wicked Man is not [me by all his Sweat and Labour to get any thing ; if he do's gQt, he is not fure of any Credit and Com- fort with it ,• and if he has, he is not fure to poffefs it one Day ,• if he mould, he is fure he muft one day lofe AH, and his lofs will for ever be the greater, by how much the greater was his Gain ; and after the lofs of all Tem- porals, he muft lofe his Soul for ever. But now the Word of God* do's promote thy true Intereft in this World, and fecure to thee the Mat.6 20. durable Riches ofuhe Eternal State, where neither Moth nor Ruft dps corrupt y nor Thieves break in and fieal ; and if fo, thou haft no reafon to defpife the Wo'rd of God. What the (a) Mo- rail/ laid concerning the Laws of the Thilo- (0 Plutarch. The Important Concern, Sec. x 1 7 fofher Solon, is true of the Precepts of theGof- pel, that Perfons may clearly perceive, that 'tis more for their Interefi and Benefit to obferve, than to violate them. As the Word of God when ob- ferved and improved., do's promote cur tru- eft Intereft, fo 'tis fit for young Perfons who are naturally ambitious, to confider that it do's promote their truefi Honour. They that o- bey the Word, are dignified by the moll (a) ex- cellent Endowments, fuch as Knowledge, Faith, Love, Hope, and Patience j fo that the Rigb~?r 0V . 12. teous Man is more excellent ihan his Neighbour ^ *$• which tho ? the Wicked do not imitate,, (b) yet do inwardly value, and fecretly admire : And they are honoured by the moft tlluftrkm Ti- tles, and moft Glorious Privileges ; for they are the Friends and Favourites of the moft High, adopted into the Royal Family of Heaven, into the very Line of Life, when the Wicked are caftout of the Prefenceof God with Ab- horrence: To thefe is promifed the Honour of this World, if for their good ; They that honour 1 Sam. 2. him, he will honour-, and the obfervance of the v>. Word of God, has a tendency to render them honourable amongft Men, as it gives them in- ward Worth, and obliges them to outward Ufe- fulnefs , which are the two great Springs of Honour ,• the Divine Providence has often ap- peared for fuch, tho' for a time defpifed, their brightnefs has dazled the Eyes of the obfer- ving World, it. has raifed the Foot out of the Duf > (a) Ille gloria maxime excelJir, qui Virture plurimum prseftat. Cic. (b) Aded giatiofa virtus eft, ut inficum fit etiam malis probare melioia, Sen, de Bcnef. I 3 and 1 1 8 Life and Death \?[.ioj.^i. and lifted the Beggar out of the Dunghil, and fet them amongft Vrinces, and made them to inherit a Throne of Glory. Jofefh and Mofes, David and D'jtoiel, made a finning Figure in the midft bf a wicked World : If the Wicked are honoured in this Worlds they have no reafon to boaft ; for their Honour is owing to a Miftake, Fan- cy, Humour, andSelf-Intereft,- 'tis as tranfient as a Thought, as inconftant as a Wave : and what can the Applaufes of the Wicked ilgni- fie, when the Great God, the Fountain of Ho- nour difgraces them, by difowning them ,• and their own Confciences, when attended to, do a&ually condemn t^em ? If the Righteous as Pilgrims and Strangers fnould be defpifed and Prov. 8. difgraced, they are fure of durable Riches and lB - Honour, they will be pronounced Blejfed, when the wicked World will be declared Ac cur fed ; they will be approved of God, and applauded by Angels, when the Faces of the Wicked (hall be covered with everlafting Shame and Gon- Eev.510. fufion : — They ill a 11 appear as Kings and Vriefis unto God, when all the Wicked mail be openly difgraced as the Servants of Sin, and the Slaves of Satan ,• and furely the tran- sient Refpe&s of a giddy World; is not to be compared with the Approbation and Applanfe of God and Angels for ever : Therefore the Prosperity of fome Wicked, and the Afflicti- ons of fome Righteous Perfons, can be no jufi reafon for defpifing and negleding the Word of God, The way even for this World, that the Word directs to, will be found after all to be the fafeft, ths iteadieft, the fureft, the fhorteft, and the fweeteftj however the bleffed God for the greateft Reafons, may feme- 7he Important Concern^ 8cc. \ i n fometimes think fit to Interpofe. He that walketh uprightly, walk furely ; the -work of Righ- Ifa.3j.j7, teoufnefs pall be Peace, and the effect of Right eouf- Ecckf. 8. nefs, ^uietnefs arid Affurance for e-ver. Surely it flail 3 2 » be well with them that fear God, CH A P. ' V. The Caufe of the Word's being the Sa- vour of Death confide/ d in JeVeral Particulars. TH E Immediate Principal Caufe of the V. Words being the Savour of Death, is the -wilful Sin of Man ; whatever Occafions fome may take, as has been confider'd, and whatever Excufes any may make, it is determined by the infallible Word of God, t at the Lull of Man is his ruin ; for Lufi conceived bringeth furth James 1, Sin, and Sin perfected brings forth Death : This »5- is the Genealogy of Hell. Sin at firft introduced into the World Natural Death, and allowed Sin, finally iffues in Eternal Death, for the Wages of Sin is t>eath ; dreadful W'ages that Rem. 6. kills the Worker : Sin is paitly the Meritorious 2 3« Caufe of this Death, and partly the Moral Caufe, as it do's provoke the Blened God, the Fountain of Life to forfake the Soul, as it do's unfit it for the pure abodes of Glory, as it do's transform it in feme degree into the likenefs of Satan, for Sin is of the Devil ; and as it do's molt juftly expofe it to the execution of I 4 the Tib Life and Death the Divine Threatning, which declares, the Ezek.18.4- Soul that fimieth, (fo as not to repent of it) (hall die : The defpifing, negle&ing, oppofing, and perverting the Gofpel, muft import an aggravated Fault, and moft egregious Folly $ our Bieffed Lord did molt juftly upbraid fome for it as very finful and fhameful, and it drew Tears from his Eyes : This is the real Caufe of the Word's being to any the Savour of Death unto Death. ^ An improved Gofpel is Life, and an uhufed Gofpel is Death ; for the turning a- Prov.1.32. way the fimple doth fay them. This was appre- hended and declared by our bieffed Lord and his Apoltles in their day, to be the Principal Cauft of Death and Damnation ; and finely they were inf fudges, in whole Judg- ment we ought to acquiefce, with whom it muft be the moft daring Infolence to difpute. It muft be freely own'd, that the Gofpel is a Difpenfation of the moft glorious Grace, and therefore every degree of Sin cannot iffue in Death, as we are net under the Law, but under ^omSj^.Grace •> 'tis fit therefore to be confider',d that it is allowed) p-evailingy unrepented Sin, that is, the proper Caufe of this Spiritual and Eternal Death. This is the Root of Bitternefs, the curfed Seed that produces the dreadful Har- veft ; but yet the fame^Sin is not to all the fame caufe of Mifery ; we (hall therefore con- sider what allowed Sins have been, and ftiil are the principal Caufes of Death, that Sin- ners may be awakened into a ferious Confi- deration, and excited to a warm endeavour, under the Influence of the Divine Spirit, ib to Repent, and Reform, as to prevent their Eternal Damnation : .. i 1. Allow* The Important Concern^ &c. 1 2 1 I. -Allowed Ignorance. That there is a wilful culpable Ignorance, Js too obvious to be queftion'd, 'tis matter of Aftonifhment to coniider how ignorant fbme are under a Difpenfation of Light : How dark in the midft of Sun-beams, as well as cold under warm Influences, and dead under Vi- tal Operations. There is a degree of Know- ledge necelfary to Salvation,- tli^e Blind are more likely to fall into the Ditch, than to find their way thro' the ftreight Gate : Without Knowledge the Heart is not good> and fome un- Prov, 19. der a Gofpel Difpenfation, as well as in the 2. dark defolate Places of the Earth, do perifh for lack of Knowledge; the Light of the Gof-Hof. 4.6. pel if attended to, is very bright, but many fliut their Eyes againft it ,♦ they love Darknejs Job. 3* 19* rather than Light , becaufe their Deeds are Evil; the Light do's fhew them too much to them- felves, expofe their Faults and Follies to the Eye of Confcience, and fo they are willingly dark, that they may not be uneafy. Some in the firft dawnings of a Gofpel Day, did not like to retain God in their Knowledge, and their R om# lt Cry was, depart, from us, for we defire not the u8. Knowledge of thy Ways; and to many now, the z Q or .^, Gofpel is hid as to Internal Manifeftation, be- caufe they are loft in their wilful Ignorance, and allowed Wickednefs : Some for want of due Education can t read the Word, others fo? want of due Inclination don't attend on the Word ; and others from Pride don't ap- prehend they need Inftruction either by Read- ing, Hearing, or Confulting, and comparing Spiri- 122 Life and "Death i Cor. 2. Spiritual Things with Spiritual. This Was the *3- cafe of the Vharifees, who Cry 'd- out, are we J ° hn 9 ' blind alfo ? They think they fee the Importance and Propriety of Truths, as they are in Je- fus j but their Eye is but as a Glafs one, that do's not difcern, and cannot dired ,• their ve- ry Pride blinds them. Ignorance was one caufe of the Death of Chrifi, for if they had i Cor. 2. 8. known him, they would not have crucify d him $ and 'tis certainly one caufe of the Death of Souls, they negleft the Word by Carelefnefs, Hurry, or Prefumption, and no wonder then if they are not taught of 'God, the want of whofe favir.g Inftru&ion muft promote their Dam- nation. Parents and Matters therefore fhould inftrud their Servants and Children, as they love their Souls; not only give them Leave, but Direction and Encouragement to read and attend on the Word, that they may be light in the Lord, and not think that the pub- lick Inftru&ions of Minifters, or Corrections of Magistrates , do excufe their own floth- ful and fhameful Neglects. Private Inftru&i- on fhould prepare for publick Miniftrations, the Clofet and Catechifm mould fit for the San&uary and Tempie : Some light added e- veryDay, wiii make the Lords Day more bright and glorious. 2. Habitual Inconfideration. Man by the power of Thought and Consi- deration, is raifed above the brutal part of the Creation, and is ally'd to the Glorious An- gels ,• but yet many Perfons think little more than the Brutes that perifh : By negled they d if able 7he Important Concern, 8cc. 123 difable their thinking faculty, fa that there is but a little difference between fome Men and Beafts ; fuch are dire&ed by the Spirit of God, to learn of the Ox and Afs, who know their Owner, and their M ft ers Crib ; and of the la- if a . 1.3; bouring Ant, that provides a gainft a time of Scarcity; but notwithstanding fuch Directi- ons, many fpend their Days in a thoughtlefs Ofcitancy, neither confidering the Great End, nor fixed P.u!e of Life : Tis laid of fome to their unfpeakable fhame, that God is.not in* all ?C. 10. + their Thoughts ; think they do, for Thought do's as constantly flow from the Intelle&ual Fountain/ as the Beams iffue forth from the Sun ,• but yet in the variety of their Thoughts, there is no God : There is a Shadow, a Toy, a Bubble, a frivolous or mifchievous Things ; but in the multitude of thehThoughts within them, the Deity who gave them their Thinking Power, is fcarce ever to be found : Strange indeed! That he by whom they think fhould be haft thought of by them, as they don't thinfc on him, it can be no wonder that they don't confider his Word, whereby the moft apt and fufficient Meen for their Salvation is negled- ed. Consideration is neceilary to Reformati- on, we mufti confider our Ways, before we canpf. 119 , turn our Feet to the Divine Teftimonies. 'Twas this 59> brought the Prodigal back to hisFather's Houfe, an^ the want of this, is the ruin of Thou- • fands : Young Perfons efpecially do general- ly employ their Thoughts about -little Things, or ill Things, whereby they degrade and de- fecrate- their thinking Power ,• but the glori- ous Perfe&ions of the Deity, the wonderful Performances of a Saviour, the awful Con- cerns 124 Life and Death cerns of an Immortal Soul, and the many o- ther ufeful Important Leffons of a Gofpel, are not duly confidered by them,- the Objeds of Senfe ingrofs their Thoughts and Time, and they have little Leifure , becaufe but little Inclination, to fit the Eternal "World in view, as 'tis out. of Sight, 'tis out of Mind ; and no wonder then if fuch Perfons perifh under a Difpenfation of Light and Love : The Word of God is a Light to cur Feet, and a Lan- tern to 'our Vaths ; but if we don't open the Eye, and attend to it, it can neither Conduct nor Comfort us, it will no more dired us, than Shadows and Darknefs : Confideration is as ne- ceffary as Knowledge, the one to fix the End \ she other to keep the End in View. If we know our Way, and yet don't mind it, we mall foon lofe it • a wandring Eye will deceive us, as a dark Eye can't dired: us. The Word with- out Confideration can have no Vital Influ- ence on the Spirit; 'tis this fets Matters in - might have Life : This hatred is attended with J 5 " a fecret or open contempt of the Deity, which renders it more Criminal and Shameful, than that ef Devils ; 'who tho' they blafpheme God^ don t defpife him : There are different De- grees of this curfed Temper, and where there is not a due love to God, there is fuch a De~ gree of it, as hinders the Succefs of the Word ; prevailing Difaffe&ion to the commanding and difpofing Will of God, is one of the great caufes of the Unfuccefsfulnefs of aGofpelDif- penfation , whereby the Word becomes to fuch the Savour of Death ; for they that love the Life and Death the Deity, will love his Image, his Word, his Ways, and readily and cheerfully obey his Command, ?.nd fubmit to his Pleafure, with- out compounding with Sin 9 or complaining of Sorrow ; the voice of Love is both as to Pre- cept and Providence, Lord, thy Will be done. True Lovers can have but one Will. 5. ContraEled Obduracy and Infenfibility. Sinners by a wilful continued courfe of Sinning, do ftrangely harden their Hearts , and ftupify their Confciences under the moft foftning and awakening Means : This is a fad and common Cafe, many that have had tender Confciences in their younger Days, on whom the Word has made deep Impref- fions, by allowing themfelves in known will- ful Sins, have become as hard as the Rock ; fo that the Word of God has been but as a Voice y that lofes its force by frequent Repeti- tion, by accuftoming themfelves to Sin, they have grown harder and harder, like the Foot of the Traveller by conftant Progrefs ; the thorn of Reproof has not been felt by them, and fo the Word is to them the Savour of Death ; where it has net a vital Influence, it will have a moft deadly Effect,- if it do's not meet with, or make a tender Confcience, it never giveth Life : The Word is faid to be the Sword of the Spirit, a Two-edged Sword > as it cuts its way either by working on the hopes or fears of the Hearers, which are the two great Springs of Action',- but if the. Confcience is hardned, it foon lofes its td^ and force : And how ufual is this ! forne that have been awakened by The Important Concern, Sec. 129 by a ferious warm Difcourfe, and thereby put on due Resolution to forfake their Sin, and walk clofely with their God ; by a Jeft, an idle Companion, a needlefs Vifir^ a vain Book, or fome little Divertifement on the Lords Day, have been hardned again ; and like heated Iron by its former warmth, have become much more hard; and hereby they, have mi juft- ly provoked the Bleffed Spirit to retire, and then the moil affecling Difcourfe has been but little better to them, than a Tale that is told. This iadeed is a difmal Cafe, for fuch are not very likely to be awakened, but by the very flames of Hell : One of the greateft Bleffings on this fide Heaven is a tender Con- fidence, as it either prevents Sin, or fmites for Sin, as Davids Heart [mote him, after that he 2 Sam. 24 had number d the Teople : when the Mindisdu-10. ly enlightned, whereby the Spirit of Man ijProv. 20 . as the Candle of the Lord, ft arching the inward.parts z " ! ' of the Belly ; when it is really fan&ified, and made pure, as was the mind of the Great Apo- ftle, who declared that he lived in all good Con- A&S23.1,, fcience before God • when it puts a Perfon on an ingenuous Confeflion of Sin, and earneft petition for Pardon, makes him cry out, Oh 2 Sam. 24. Lord I have done wickedly, forgive the Sin of 1 !' thy Servant, enter not into Judgment with me, or J * 3 * 2 * but create in me a clean Heart, and renew a rhht Spirit within me ; when it brings a Perfon to a Self-abafement, a due Senfe of his own vile- nefs, caufing him to cry out, Father, I baveLv.i$.u„ finned againfi Heaven, and in thy fight, and am no more worthy to be called thy Son ; as the Heart of Jofiah was tender, when he humbled him- 2 Kings felf before the Lord; when it do's accufe and ^ *9- K con- i -> o Life and Death condemn, excufe and abfolve, as the AcfHon is good or bad ; when as to Evil, it Cfies out i Sam. 24 as David, Tbe.Lprd forbid, that I ftwuld do this 6- thing unto my Mafter ; and as to good, it gives confidence towards God and Man ; when the Mind is under fuch an awe of God, as makes the Gen. 39 9. Man cry out, how can I do this Wich:dnef, and fin againft Gud ? And fpeaks to the Man under 2 Sam. 2. a Temptation, as Abner to Joab, know eft thou 2(J# not that it will be bit term fs in the latter end ? and when hereupon the Pcrfon has a Refped to all the Commandments of God, and will ra- Ff. 119.6. ther fuffcr than Sin, yea, wiii fuffer wrongful- ly for Confidence t' wards God, and will not be uneafy at Reproof, but efteem it one of the kindelt Offices can be done him • as David 141.8. fei^? Let the Righteous fmite me, it fiall be a kindnefis, and let him reprove me, it jhall be an ex- cellent Oil, which fljall not break my Head, Then is the Conference tender, and the Word has a moft powerful, grateful Influence on it, like Oil it penetrates, and foftens more and more ; but how few fuch Perfons are there in a cor- rupt degenerate Age ? How few will fay with Holy Job, when tempted to Injuftice, Unclean- nefs, or Unfaithfulnefs to their Word and Promife ,• I will hold fa ft my Integrity, 1 will not let it go, my Heart Jliall not reproach me as long as I live. If their Confcience was tender, they wouid not do Evil to profit themfelves, and they would do good, tho' they did not pleafe others ,• what was lawful they would not ex- ceed in, and what was doubtful, they would not proceed in ,• but alas ! the Confciences of moft are fecure, fo that were it not for the Law of Man, the Restraints and Rebukes of Magi- Tl?e Important Concern, &c. 1 3 i Magiftrates, the Earth would be as the very Confines and Neighbourhood of Hell. This Security, this Infenfibility is the ruin of Souls , the great Obftacle to the fuccefs of the Word ; Perfons make a Covenant with Death, and with if, 2 8. 15. Hell are at an agreement, for they make Lies their Refuge, and under Faljhood hide them/elves ; and no wonder then if the Word do's only enrage them, and not Spiritually enliven them ; to that fome Hearers may go out of the Sanctua- ry like the unclean Spirit, which took to himfetfMrt.it*. feven o f her Spirits, more wicked than him f elf, and 45- fo their lafi State is worfe than their fir jh — This is fometimes the Caufe, and fometimes the Ef- fect of the abufed mif-improved Word. 6. Predominant Pride andVrefumption. This is the caufe of the Words being to many, the Savour of Death in this Day, as it was the great hindrance to the fuccefs of the Gofpel in the firft Age of the Church ; by this the Go(pel was to the Jews a Stumbling-block, and to 1 Cor. ». the Greeks Foolifhnefs : Rome and Athens could *3- not ftoop to the fooliflmefs of Preaching, and the Pride of many inclines and emboldens them to think, if not fay, that that is foolijh Preaching, which is both the Wi[dom, and the Power of God • 1 Com. 04. whereby the Word is defpifed and negle&ed to their prefent Shame, and future Sorrow. Pride is both the Nature and the Torment of Satan, it turn'd the Angel of Light into an Angel of Darknefs ; it was, we may fuppofe, the caufe of his Apofhicy, and is the conti- nued Spring of his Mifery : Pride in its Pu- nifhmenc is called the Condemnation of the De- & % vil Ill Life and 'Death vil, and a proud Man is little better than a walking Devil ,• Satan in a vifible Shape, his Image he bears, his Bufinefs he performs, his Pleafure he ferves, and his Intereft he pro- motes. Let fuch an one fwell never fo big in his own Eye, fo as to dare his God, and huff his Fellow-Creatures, he is an object of Con- tempt., as he is defpifed by his Maker, who Mines*., refifis the Frond; hated by the World, as o- 5. tners don't give what he vainly expels, and he don't give what others may juftly re- quire, due Refpe&and Regard to Peifons of an equal Rank and Station ; he is a continual Torment to himfelf, by too nice Obfervan- ces, and too deep Refentments ; as he is a- bove others in Vanity, he is as much below himfelf and others in Peace and Tranquili- ty ; as he greatens in his own view, he leffens in the Eyes of others : A high look makes the Head giddy, and it often makes the Heart heavy, a proud Temper, is direct- ly oppofite to the Spirit of the Gofpelj he that is under the power of it, is not convin- ced that he is Spiritually fick, and needs a Thyfician, and thereby the faving Remedy is neglected. We are told, that the whole need Mat 9 mt a Vfyfe* af h an ^ t ' Ji7t our Blejjed Lord came not 12,13. to call {he Righteous, hut Sinners to Repentance. They that through vain Imaginations, do as the Vharifees did, look upon themielves Sound, and Righteous, will defpife both the Sanctifi- cation, and Righteoufnefs of a Saviour. Ma- ny think themielves better than others, when they are not as good as they fhould be, they pride themfelves in the External, Superfici- al, and Circumstantial parts of Religion ,• with a meer The Important Concern, See. i } 5 a meer form of Godlinefs, and that hinders their iTim.3.5' feelingthe Power of it : the Purity of the Gof- pel is an offence to fuch, who can fatisfy themfelves with an outward Profeflion, with- out any regard to inward Sincerity and Spi- rituality j who think that bearing the Crofs, denying themfelves, and filling up the mea- fure of the fufferings of Cbrifi with Patience and Perfeverance,is not an effential part of Practical ReIigion,the want of it to them, is neither mat- ter of Shame nor Sorrow. Many with the Church of Laodicea think themfelves Rich, and en- Rev. 3.] 7, creafed in Goods, and fiand in no need of any thing , when they are Poor and Blinds and Mifera- ble, and Naked , and (land in need of all Things : and fo the offers of the Gofpel are reje&ed, becaufe their own wants are not dis- cerned ; their Eyes are not open'd to fee their Guilt and Danger, inrtead of eying out with the Publican, Lord be merciful to me a Sinner, L-uks 1$. they with the miftaken proud Pharifee, bkfe^n- God that they are not as other Men : Such are far from being as little Children, and no won- der then if they don't enter into the Kingdom ofnfa$iB Cbrifi : Their Pride goes before a fall, they fir it fail into Sin, and then into Mifery. The Gate is faid to be (freight, and while they fwdl, they cannot enter, and though never fo big in their own fancy, will not be great, nor yet the leaf in the Kingdom of God ; for they are excluded till they feem to themfelves as nothing, and their Saviour appears to them as their all in all : They mull vanifli, andhemuft fill up the whole Stage, and then the "Word will inftrud them while they are crying out, A ^ s [6 Lord, what Jhall we do to befaved? j . K 3 Inordi- ij4 Life and Death 7. Inordinate Self-Love, Is oftentimes the caufe of the Words being the Savour of Death : There is a Seif-leve that is Regular, and Praife-worthy, or elfe Self-pre- fervation could not be neceffary, nor Self- murder Criminal ; and we cannot love our Mat 19.19' ^Neighbour as our [elves, unlefs Self be the Mea- fure, and not the Motive cf our Love. The Eph 5-29- Apoftle tells us, that no Mn batetb his own Fiejh, hut leveth and cheriflmh it, as he doth not, fo he ought hot. No Perfon is allowed by God to be his own Enemy, a Self- hater, he has no right to debafe himtelf, or diftrefs himfeif ; but is always obliged to folio w after Purity and Peace, which doth e noble bis Na- ture, 3nd fecure and fweeten his State. Tho* this muft be fuppofed as clear from the light cf Nature, as well as Revelation, yet the Love of moft Perfons isinordinate,feIf-deftructive,oppo- fite to the Glory and Interest of a Redeemer,and the common good of Mankind : fome are faid sTim.3 i' to be Lovers of themselves [0 astofeek their own, and Fhil.2. 21. mt t f je ffofjgs f Chrift, nor the things of others ; and this is not meeriy the Character of the common bufy Crowd, who live to themfelves, and for themfelves, as Self is thek Centre, and their End ; but of many Profeffors, who though they attend on the Word, do receive little or no good becaufe fo full of themfelves ; which was the cafe of the Vharifees : Some are fdf-conceited, as has been already confider'd, Pro v. \6. wife in their own Eyes ; fome are Jelf-cotifidint, |2. leaning to their own Underftand'/ngs ; fome are felf-willed, not denying themfelves ,• fome are ftf- 7be Important Concern, &c. 1 1 ^ felf-intcrefted, always facrificing to their own Hab. i 16 Nets; and fome are felf-delighting, warming If*. 5°«* * themfelves in the [parks of their own Fire : and hereby the Gofpei is rejected, as it difcovers our Folly, rebukes our Confidence, contra- dicts our Will, and moil ftri&ly forbids Self- feeking, and Self-pleah" rig, as diflionourable to a Redeemer, and injurious to Feilow-Chri- ftians. The Gofpei commands all its Obfer- ., vers, to deny themfelves for the good of c-^ thers, and the honour of Chrift,* to take up the Crofs when call'd to it, as the way to the Crown ; to pluck out a right Eye, and cut off a Matth. J. right Hand, if it tempts to Sin, or hinders Du- 2 ?* ty ; to forfake all, rather than not cleave to that which is good ; and therefore is very di- ftaftful and difagreeable to corrupt carnal Self. Indeed the Word of God do's not for- bid all Self-love, but do's propofe and pro- mote that which tends to our trueft Intereft, and greateft Comfort : He that getteth Wif- dom doth love his oivn Soul, and he that keepeth it Prov. i j, Jhall find good ; but yet it doth forbid Self- 8 - conceit, as we are not to think of our felves beyond "what we ought to think; Woe unto them Prov 3.7, that are wife in their oivn Eyes, and prudent /# Rom 12. 3, their own Conceit, who truft in themfelves thct\c^. 2r# they are Righteous, and dej pi fe others : It dothLu 18.9, forbid Self-reliance, for the way of Man is not in himfelf, it is not in Man that walketh to direcljer. 10.23, his Steps ; we are therefore to truft in the Lord with all our heart, and in all cur ways ac- knowledge him, that he may direB our Vaths ,* for Prov. 3 . tho a Mans Heart devifeth his Way, ye4 the Lord *» £ direcleth his Steps, fo that we can't fay with him IO * I3# in the Prophet, by theftrength of my Hand have I K 4 done 1 ? 6 Life and Vealh done it, and by my VVifdom, for I am prudent : It forbids Self-complacence, we are not allow'd to fay with the vain Prince, in the Contempla- tion of our own Performances, Is net this Dan.±-io.g reftt Babylon that I have built? or wich the rich Man, in our great abundance, Soul take Lu 12 j 9. thy eafe, thou haft much Goods laid up for many Tears. It forbids Self-will, our proceeding with obftinate Refolutionin our own Choice and Meafures, without due regard to others, ei- ther as to Offence or Injury ,• they that are ftrong are commanded to bear the Infirmities of the weak] and not to pleafe themfeives ; but every one is to pleafe his Neighbour, for his good to E- Rom. 15. dificatkn: We are to give no Offence, fays 1,2,3. the Great Apofrle, but pleafe all M' 'weak, end made himfelf all-things to all Men, that he might- gain fome ; yea, he made himfelf ^ 1 Cor. 9. Servant to all, that he might gain the more. The £2. 19 Word do's alfo fcibid immoderate Self- inter eft. This, is the great Spring of Infuftice, for fuch Perfons as are influenced by it, will trample upon all Right, violate the Laws of God, Men, and Confcience, falfify their Truft\ be- tray their Friends, fupplant their Relatives, that they may gain their Pcint : This is the Spring of UncharitabUnefs, and makes all they do and fay Mercenary ; the Poor is hereby defpifed, and the Rich flattered, to add to their Heap,- yea, 'tis the great Root of moft of the Diforders and Mifchiefs in the World,- Self quarrels with all, falfifies with all, undermines all, enfnares all-, difturbs all, one fingle Sylla- ble 77;e Important Concern, Sec. 1 3 7 ble difquiets the whole World; therefore do's the pure and peaceable Gofpel direct and oblige to Chanty , which feeketb not its iCor.i;.?. own, to bear one an others burthens, and fo fulfil Gal. 2. 6, the Law of Chrift : Thefe Prohibitions are contrary to corrupt Self, and hence it is that the Word is rejecxed, and thereby it becomes • the Sa ur of Death ; Perfons will not abdi- cate and abandon carnal beloved Self, and fo the Word is not received in the Love -and Power of it. 8. Reigning Earthlinefs, and Worldly- mindednefs. Whatever Excufesany may make, fome Per- fons are Worldly-minded, they lay up as the . Children of this World Treafures for themfeiveSjLu. 12-21 but are not rich towards. Gad; they are very fr effing in the purft.it of Worldly Things., their Life is a continual Hurry, fo that they have no 'vacation for God, and an Immortal Soul. They haft to be Rich, and cannot be Innocent, for j fj 24> 2 they are ready to remove the Land-marks, drive },fyc. away the Aft of the Fatherless, and take the Wi- dows Ox for a Pledge, as wild Affes in the De- fert they go forth to work, rifing betimes for a Prey ; they caufe the Naked to lodge without Clothings they fluck the Fat her left from the Breaft, and take away the Sheaf from the Hungry ; as they will ufe any meen to encreafe their Subftance, fo they are always anxious about its Security ; the abundance of the Rich will not fuffer him to £ c | - I( Jleep, but they cry out with the Fool in the Gofpel, what ffiall I do? In the midfi of their l u I2 . r fuffickney they are in freights, they dont know what to 138 Life and Death to do, which is the worft Condition that any can be reduced to; and >et they tco often overvalue themfdves, and delight themfelves becaufe of their Encreafe ,• they make Gold )v. 10 their Confident?) as the rich Mans Wealth is his ftrong City, and the lofs of their Subftance Jinks them into the greateft Sorrow and Di- ilref^ 'tis to them as Temporal Damnation : 'Tis ftrange there ihould be fuch Perfons, if we connder that the World is not a proper Boundary for an Immortal Soul, either as to its Natural or Spiritual Capacity , for there is nothing in it fully fuicable and fatisfying ; the World did never yet fatisfy one Soul : Adam was not eafy in Paradife, tho' the Creatures obey'd him, he wanted a Meet-htlp, and furely • his Pofterity will not be fatisfy'd with the Bryers and Thorns of the Wildernefs. Let our State be never fo comfortable, there will be ftill fomething 'wanting , cur Expectation 1. 1:.8. may be large, and Hopes great; but all that cometh is Vanity, all that is pad and prefent is Vanity and Vexation, and there is nothing to come, but is as vain as v/hat is pafc. Perfons in (a) a Fog apprehend that at a diftance 'tis more Solid and Substantial, and when they reach that Place, the Mill is as thin as ever, and yet the Experience of all do's icarce con- vince any; but Perfons from Generation to Generation, do give the World what it do's not deferve, their Hearts ; and expedt. from the World what it will never give, Satisfaction^ This is ftrange Infatuation, a Stone do's not (a) Mr. Norn's. hang 7be Important Concern, &c. 1 39 hang in the Air, but tends to its Centre; and yet Man, the weight of whofe Nature pref- fes him down to a never failing Centre, flops fhort in a yielding Medium, takes up with the flender ftays of Vanity, and leans and refts on a meer Bubble and Shadow; he do's not confider the fhortnefs of his Time, the un- certainty of Worldly Things, the certainty of Death, the Immortality of the Soul, the Aw- fulnefs of a Final Account, and the Momen- tous Concerns of eternal World,* but he minds Earthly Things, walks in a vain jhew, and /j Phil.} 19. difquieted in vain ; he prefers his Secular Inte-pf. 39.5. reft above all Things, he will forfeit any Good, and undergo any Evil to promote it; he will [fare no Pains, and lofe no Time, and let flip no Advantage to encreafe his Stock : He finds the things of Senfe are prefent, and fuitable to his Bodily Occafions, and therefore he is intent on the getting and fecuring of them ; and herein he thinks himfelf wife ; but the Judgment of God is quite contrary, the Mouth of the Eternal One pronounces him a Fool, as a Sinner, and as a covetous Sinner : As a Sinner, for fuch a one (as it feems the Fool in the Gofpel was) is unthankful to God, unchari- table to Man, forgetful of himfelf, as a dy- ing accountable^ Creature , and expe&s that from the Earth, which G d only can give, when he bids his Soul take its eafe : Such aLu.12.j9. one is a Fool indeed, to expofe himfelf to the contempt of wife Men, the hatred of Fel- low-Creatures, the Cenfures of Poiterity, the Difpleafure of the Deity, and the Terrors of Eternal Damnation, for the fake of a little par\ of the uufi of the Earth, that can no more fatisfy, than 140 Life and Death than it can fan&ify. This is folly indeed,, to take more care abojit a thing, than it can make amends for, to flatter one's felf with the hope of fecii-ring what is moft uncertain, to cxped" that from a thing which it will never give, to ruin or lofe a greater thing for the fake of a leffer ; and this is the cafe of fuch Sinners : The folly of fuch is peculiarly aggra- vated ,• for 'tis a folly that prevents the great eft Concern, 'tis that which will never be cured, 'tis that which God will not pity, nor pardon in another World, and 'tis that which we fhall be for ever afiamed of in the Eternal State, and that will add to our Everlafting Tor- ment,- furely fuch fhould be adiamed of it now, to exped Delight from that which can fcarce give any Entertainment. There is a pe- culiar Myftery in this horrid Deiufion, for thefe Worldly Perfons generally do defire what they don't wanf, and don't enjoy what they already have ; for Men are generally moft Co- tous, when they have moft Wealth, and haft Time ; the Rich and Aged are moft addi&ed to this Vice, the one do's not want what he de~ fires, and the other cant enjoy it : And what an unfpeakable inftance of Diftradion is this ! to torment our [elves by impatient Defires, ea- ger Turfuits , difquieting Fears , and diftreffing Cares about what we don't want, and what vvc are fure we can't long enjoy, what we may not poffefs one Day, nor allow our felves to take pleafure in one Moment, as the defire of more will always prevent prefent Enjoy- ment.. Our Redeemer difcovers his incompa- rable Wifdom and Goodnefs, in commanding r « us not tp look to the things that are fccn, for 2U)r -* 18 - they The Important Concern , y &c. 1 4 1 they vanifh in a Moment, and fo can't de- ferve our fixed Eye; not to take an anxious Though for to Morrow, becaufe we are not fure to live a Moment, and this Night the Soul may be required-, not to fet our Hearts on that a ' ' 34 ' which is not, for Difappointment muft always difquiet ; and to be without canfulmfs, for this can do no good, but may do much hurt ; our Thought can t alter the Courle of Na- ture, nor the Methods of Providence, and therefore it muft be in vain. He declares that our anxious thoughtfulnefs is foolijh, becaufe needlef, as we can't add one Cubit to our Stature, Verf. 6. as the Sparrows are not forgotten, and as our Verf. 25. Heavenly Father knows what we (land in need of; Verf. 30. as 'tis needlefs, fo 'tis fmitlefs, it will not with all fuppofable Gain, prevent difeafes of Body, difquiets of Mind, defpairof Soul, de- cays of the Conftitution, the approaches of Death, and the agonies of the Damned • and what Fruit is there then from all our Anxie- ty, when we can't by it get one Jingle Penny, but may by it lofe an Immortal Soul : As it is Fruitless, fo our Bleffed Lord has told us it is Heathenifl), for after thefe things do the Na- Verf 30, tions of the World feek, they who have no Pro- wife to encourage them to caft their Care on him, and therefore may be excufed if they take more Care themfehes ; but alas , Hea- thens do inftrud and condemn Chrifticins, by- living from Day to Day with lefs Solicitude and Diftrutf than moil Profeffors, who tho' they are directed only to pray for their Daily Bread, do project and purfue their "Worldly* encreafe, as if they were fure to live here for ever ; But do's not the prefcribed Prayer of Chrift 24- 142 Life and Death Ghrift expofe and condemn the Practice of Chriftians ? And to fay no more in this Point, this Inxious Thoughtfulnefs is not only Hea- then jfli, but wqrfe th n Brutijh; for the Ravens do neither Sow nor Re/?p, neither have Store- Houfe nor B >n and yet God fcedeth them. How Ignominious a Character then muft this be, for a Perfon whofe very Profeflion obli- ges him to feek the Things th t are above, where he muft or may live for ever, wi:hout any Need or Fr^Jit, to a& below a Pagan, and a Brute, in providing for a dying Bodj, and an uncertain to Morrow, when thereby the Con- cxrn^ of an Immortal Soul are continually negle<5fced : Butalaft this is common, and here- by the Word becomes the Savour of Death. The love of the World do's often hinder our at- tending on the Word, and it ofcen hinders our attending to it ; as our Hearts go after their Covetoufnefs, and our Thoughts with the Fools Eyes, are at the ends of the beloved Earth. :eili When our Bleffed Lord himfelf was preach- 14. ing to a great Multitude, upon moil Impor- tant Subjects, he was interrupted by the fud- dain Requeft of one of the Company, who was more concerned about his Body, than his Soul ; the Requeft was, that Chrifi would Jpeak to his Broth'? to divide the Inheritance ; no- thing could be more fuitable to the Difcourfe of Chrift; out of the abundance of the Heart the Mouth fpoke ,♦ though our Redeemer fpoke as never Man fpake, yet he did not engage the Ear and Heart of this Worldly Pretender ; half an Inheritance on Earth was in his Eye more tempting than the whole Inheritance of the Saints above i his Mind was on Earthly Things, 7 he Important Concern^ &c. 145 Things, and therefore the moft Heavenly Elo- quence did not affe& him. Worms rnuft feed on Dull, the Giory of the Upper Heavens is but a Shade and Darknefs to them. Oar Re- deemer intent on the Salvation of Immortal Souls, would -not fuffer himfelf to be long interrupted, but with great Wifdom gives a fhort and fharp Anfwer, he faid to him, Man, who made me a Judge and a Divider over you ? His Kingdom was not of thU World; io that more was not neceffary, than for our Blef- fed Lord in compaflion to the Soul, to take occafion from this Requeft, to warn the Au- ditory againft Covetoufnefs, which he did, VerH 1$. beware and take heed of Covetoufnefs ,* the cau- tion he doubles, to fignify both the great guilt and danger of that Sin, in preventing the Succefs of the Word : The Queftion as to its civil Concern was to be confider'd, and deci- ded by a publick Court of judicature , the Bench of the Triumviri, where were Judges, and fbme were chofen as {a ) Arbiters and Dividers, fo that it was fit for Chrift, confidering his State and Circumftance, not to interpofe, whofe Hour -was not yet come ; though he had Right, Joh. 2.4, yet he faw no reafon to gratify a Worldly Defire : When he was requefted to dired a Soul in a Spiritual Concern, he gave a fpeedy, fuitable, fufficierit,and dired Anfvver ,• as when the young Man askt him wh&t he [Mould do to Matth.19 he faved, he bids him keep the Commandments ; 16. when he was defired to heal the Sick, he of- Verf. 17. ten cured the moil painful and dangerous Di- (a) See Dn Lightfoot, cOy^^t?, f«s with The Important Concern, &c. 145 with Dcmas for fake their Lord, and then they fall into many Temptations, and Snares, and hurtful iT\m.6.g, Lufis, that drown Men in Deftruclion and Verditi- en, and then the Word becomes to them the Savour of D.eath : Beware therefore of this World, if you love your Souls, if you value your Salvation : Dont think that your true Happi-Luke f*- nefs do's confift in the abundance of the things r *° of this Life, if you do, you differ widely from the Infallible Judgment of Chrifl: ,• Perfons may be better without them, and are ofcen the worfe by them ; 'tis a greater Happinefs not to want thefe Things than to have them. Colours are not fuitableto the Ear, nor Sounds to the Eye, nor the World to the Soul, it will ne- ver give true and full Content. Could the Sun and Stars diveft themfelves of their Glo- ry, and give it to us, mould all the crowned Heads in the World lay their Crowns at our Feet, or could we by our own Care and Con- trivance , get the Poffeffion of the whole World, and procure a Leafe longer than that of Methufelah's to enjoy it in, it would be as no- thing without God, but as Hagars Bottle with- out Water, or a Paradife without a Tree of Life : Don't therefore think this World deferves thy Love, for Vanity will beget Difappoint- ment , and Difappointment breed Vexation. Your Manna (when* not in the Ark) will pu- trify,and your Oar corrupt and melt away,and not make amends for Digging, but at length make you Miferable (a), whatever you get yon cant keep ; when you have run the Race, and (a) Damnati ad Metalia were very miserable. L gained 146 Life and Death gained the Crown, 'tis but a Leafy one, a Cor- ruptible one, it will leave you, and you mi ft leave it : Don't think as fome are tempted to do, that the encreafe of your Worldly Sub- fiance, is an Evidence of God's fpecial Love to you ,• for there is one event to the Wicked, and icl. 9. 2. to the Righteous, and there is no knowing the love of God by TV hat is before us. Haman thought Eft hers inviting him to a Banquet, and admit- ting none but himfelf, was a Mark of fpecial Favour ,• but he was miftaken. Profperity may be a Preface to Dellrudion ,• at bell the en- creafe of the World do's neither alter our Jha- dow without, which is flill of the fame fize, nor our valuable Subfiance within, we are nei- ther greater nor better by them in the Eye of God ; you may have the Golden Cup (a ), and yet want the Kifs of Special Favour • that can never be a fign of the Love of God, that is prohibited thy own Love ,• and 'tis certain, if the Things of the World are in our Hands, we mull keep them from our Hearts, or elfe we are guilty of Idolatry and Adultery, though we may call it Good-Husbandry and Fruga- 4. 4. Iky ; fuch a Love is inconfiilent with the Love of God, God mull have the Throne, or we have no fart in him. When our Lord was crucify'd, the World was under an Eclipfe, and if we are crucify 3 d with him, its Glory will be under a (hade to us. Let not there- fore the Things of the World be the matter of our Inordinate Defire, a little is as much as we need, as Pilgrims and Strangers, and more than (a) St try of Cy:US* m The Important Concern, Sec. 1 47 we do dejerve : Let Competency, and not Su- perfluity , things convenient for us , be our Requeft with Agur ; let not diftra&ing Care about thefe paffing Obje&s be our Sin and Torment,* if we do our Duty, God will take the Burden ,* let prefent Duty always prepare for future Events,* and to fay no more, let not the Poffeflion and Enjoyment of World- ly Goods, be matter to us of Inordinate Joy $ you fhould not rejoice much, in what you cannot rejoice long, let not the denial or re- mbval of them, be matter of exceffive Sor- row ,* if a little is left it is enough, more might be a Snare. If God he yours, lofe what you will you have ftitt all, and without him all will be worfe than nothing, it will deceive you now, and deftroy you for ever,* in all changes and turns of Life, if the Gofpel is the Savour of Life to you, you will love his Word more than all this World: without this there can be no true Religion (a). A Religious Covetous Man, are terms that imply a Contradiction $ that Man can never be accounted Religious that loves neither God nor his Neighbour : But the Worldly Man, neither doth the one nor the other ,* his Neighbour he do's not love, for if he did, they would find fome fruits of it ; but he only fays to a Brother and Sifier that is t a tn,i if* naked, and defiitute of daily Food, depart in peace ^ he ye warmed and fill' 'd, when notwith (landing he gives them not thofe things that are needful for the Body : and as for the love of God, the Apo*» file hath put it out of all doubt, that he has (a) See 4. B, Sharps $tk Serwm. L z no 148 Life and Death 1 Joh. 3. no fuch thing in him ,• who fo hath this Worlds *7» 20. Goods y and feeth bis Brother hath needy and Jhut- teth up his Bowels of CcmpaJJion from him, how Jam. 2 26. dwelleth the love of God in him ; for he that lov- Gal. jd. €t y no t l' n Brother whom he hath feen, how can he love God whom he hath not feen ? Nothing can be more exprefs and pofitive ; befides 'tis mod abfur'd to think that Man Religious, that wants the two main Qualifications , that go to the making up a Difciple of Chrift, ( viz. ) Faith and Repentance ; but the Worldly Man, he that is not rich in good Works, has neither ; not Faith, for that muft work by Charity, and without Works is dead : nor Repentance ,• for when John the Baptifi Lute 5. preached Repent, nee, the People askt him, faying, io, if. w h ct fo a ii V ;edo? that is, how they mould ex- prefs their Repentance ,• his Anfwer was this, He that hath two Coats, let him impart to him that hath none, and he that hath Meat let him do like- wife 1 and furely he can't be a Religious Man, who is put in the black Lift of Damnati- on : now we never find the Prophets or Apo- ftles giving a Lift of thefe black Crimes, that will involve all that are guilty of them in inevitable Deftruction, but we are fure to meet with Covetoufnefs with all its Atten- dants. This is the Ferfon whom the Lord abhors, this Sin is fo very great and odious, tho' fo very common, that the Great God in the final Sentence that he mail pafs upon wicked Men to their condemnation at the laft Day, feems Mattlt. 1$. to take no notice of the ether Sins and Crimes ?«• of Life, but only this ; there is no mention made of Fraud and Oppreffion, Unbelief and Irreligion, Lewdness and Debauchery, tho' The Important Concern, Sec. 149 tho' any of thefe be enough to damn a Man : but merely not doing good, their not relieving the Neceffitous, and exercifing other Ads of Charity when it was in their Power: So that to fuch the Word muft be the Savour of Death unto Death. 9. Habitual Sensuality , Is one Caufe of the Word's being the Savour of Death. Some Perfons that are not Co- vetous are Sinfual ; their Belly is the God to which they facrifice more than would ferve many of their betters, tho' the Idol will rot ; and they are ftill providing Fuel for the un- hallow'd Fire. Tis very ftrange to thinking Perfons to fee many who write themfelves Men, at the greateft expence of Thought, Time, Pains, and Money, gratifying a Body that is every moment wearing down to a Grave, and in a very little while will be a ghaftly Spectacle to the Eye, and a Lump of Corruption , molt offenfive to the Noitril. •Tis ftrange that the moil noble part fhould be a Slave to the ignoble part, the Soul to the Body ,• and that all the World fhould be put under Contributions to ferve the Taft, the Touch, the Sight, the Scent, and the Ear of a little piece of organiz'd Clay : And yet how common is it for Perfons to walk after the Flejh ? Lull and Appetite command their Powers and Purfes, they favour only the things of the Flefh, they have no Palate for fpiritual and heavenly Obje&s, nothing but Fleih does re- liih with them, they are fwallow'd up in Senfe; continually fowing to the Flefh by Rioting and Drunkennefs, Chambering and Wanton- L 3 nefs, 'ijo Life and Death nefs^not confidering that of that Fkjh they mufl: reap Corruption. The Brute does often ride the Gal. 6. a. Mutt, and the Sot banifli the Saint ; fo that both Humanity and Chriftianity are loft in the Dim, the Cup, and the Game. One Jingle Lull; /hall make all that is great and good bow before it. How many young Perions take their Degrees in this School of Iniquity, till Wine and Women have taken away both the Head and Heart ? Is not this an Age of the moft degenerate Pride and Senfuality, infa- mous for the moft brutal Gratifications, and devilifh Ambition ? Strange Stories we have in the Roman Hiftory of the Extravagancies of fome, whofe Death was as fhameful as their Life was inglorious ; many millions of our Money confumed in one Feaft and Tri- umph, and the moft valuable Treafure melted down in the Flame of Luft. But their Igno- rance may ferve in fome degree for an Excufe. But how abominable are the expenfive En- tertainments, if not Debauches, on fome un- der a Difpenfation of the brighteft Light, and greateft Purity. This is too often the Cor- ruption of Youth, and the Scandal of Old Ape ; hereby Gluttony, Drunkennefs, and Uncleannefs ride in Triumph, and dare every jfcTim.3 4j"thlng that is Tiered. As Perfons are Levers of fhafure more than Lovers of God, the Colour of the Wine, the Heat of an Amour, the Diver- tifement of a Game, the Jeft of a merry Com- panion, the Furniture of a Table, and the Laughterxf a Fool, are the higheft Gratifica- tions 3 and the nobleft Entertainments of fame.; whereby the Love of God is defpifed, and his Word negle&ed, ? Tis certain, the great God 7be Important Concern, &c. i 5 1 God does not only allow us Conveniences, but Comforts ,• Neceffaries, but Delights; and ail Diverfion is not forbidden by him ,• we have a merciful Grant from him, as we are not to hate our own Flejh, but to love it and £^ - cherifh it, to rtfreih and divert our felves in 29. the Bufinefs and Burthen of Life, that we may ferve him with more Chearfulnefs, and a& for him with more Vigour : But furely our Re- pairs and Recreations muft not trefpafs on his Right, intrench on his Prerogative, (hade his Glory, and caft Contempt on his Word. Solo- Ecclef 2. mon cells us, There is nothing better than for a Man 2 ^ ^- 1 > 2t to rejoice, that is to eat and drink, and enjoy the Good of his Labour • and it was a great Evil that he he faw under the Sun, that a Man to whom God had given Riches, and Wealth, end Honour, fo thathe wanted nothing for his Soul of all that he defired, yet he had not power to eat thereof ; but then he adds, that he that rejoiceth mufi do good. There is no- thing better than for a Man fo to rejoice as to do good to tiimfelf and co others, for the Glory of his great Benefactor. And this is a ju/l Re- gulation cffenfual Pleafure ; That which enclines and enables to do good to our felves or others, is praife- worthy ; and fo the Jews were order'd by God to meet three times every year at Je~ rufalem, to feaft and to rejoice before the Lord ; and the Primitive Chiftians, for near two hundred years after our Saviour, had their Aga^aiy their Feafts of Love, to enjoy each other at, till Senfe fwallowed up Serioufnefs, Rom. 13. by making Vrovijion for the Flejh to fulfil the Lufis '4« thereof Our bleffed Lord himfelf turned Wa- ter into Wine at a Wedding, that fome might drink, but not that any might be drunk ,• the L 4 Plenty ! 5 2 Life and Veath Plenty of the Wine did not hinder the Purity cf the Heart ,- and if we defire or expecft the Word of God to do us good, we muft watch the Senfes, and guard againft all Excefs. We muft not divert our (elves in that Time that God has made f acred by appropriating it to himfelf ; we muft not let any thing that is in its Nature or Circuwfiance finful, be the Matter or Occafion of our fenfual Gratification ; we muft not propofe wrong Ends, as the fulfilling our Lufts ; we muft not proceed to forbidden or doubtful Degrees of Self-indulgences j and we muft be very cautious, left what is lawful in it-felf, becomes unlawful by its finful Effects and Confequences ; that our Repafts and Di- yerfions may not intoxicate and inflame, en- rage or emafculate, render the Mind light and unferious, feathery and vain, the Heart ftu- pid and fecure, the Habit of the Soul carnal, and the general Courfe of Life felf-indulging ; that it does not keep from Duty, and tempc to Sin, by turning the very By as of the Spirit from God to the Creature. This will difcover % Ccr. 6. a great Degeneracy of Mind , as fome are fenfual, *?/ ^ not having the Spirit, who ferve divers Lufts and us; 3 'Pleafures ; it will appear to be a Courfe con- trary to the whole of TraBical Chrifiianity, un- luitable to the Purity cf God, the Humilia- tion of Chrift, and that Poverty and Patience of Spirit that is abfolutely neceffary for the due Performance of many Duties : It will alio give Satan a great Advantage over us, make us an eafy Prey to his Temptations, and fo dead- en the Mind to all fpiritual Concerns, as Jke r Tim. ythat liveih inVlcafure is de.id whilft jhe livetb ; f' whereby we. ftall extinguifh the Love and Fear The Important Concern, 8cc. \ 5 5 Fear of God, and fo be unfit for his Prefence and Enjoyment, for ever. This fenfual volu- ptuous Temper, as contrary to the Purity and Spirituality of the Gofpel, is the criminal Caufe of negle&ing or perverting the Word, whereby it becomes to them the Savour of Death. 10. Secret Partiality, and Open Formality. Many Profeffbrs are but Pretenders ; they have the outward Sign of Religion, but they want the inward Seal, the Image of God en- graven on the Heart, confiiting of Truth, Yurity and Right eon fnefi. Manmpropofe to themfelves wrong Ends, in their pubTick Appear- ance in the Sanduary of the Lord, and for want of a right End, will be excluded the Tem- ple, and baniuYd the Prefence of God for ever. They ad from Principles unworthy of a holy Religion , to pleafe Men and profit themfelves ; than which nothing is more odi- ous in the fight of God, who loveth Truth in the Pf. ji. 6* inward parts, and declares that a Hypocrite jhall^^' 5- $• riot ft and before him. The Word to fuch is not a Glaft, in which they fee their Faces ; but a Veil, by which they hide them. Thefe Per- fons have a Name to live, but are dead ; the Rev. 3. i. Word does no more affect them, than a Fu- neral-Sermon does the Corp. that is buried. They don't defign or defire to feel the Power of the facred Word, which would transform them into a divine Likenefs, change both the Brute and the Devil, as to the Sins of the Fle/h and Spirit, by the vital Influence of the Ho- ly Spirit : But as iheir Hearts are not right in the A& 8.21. fight of God, and as their great Endeavour is to look 1^4 Life and Death look great in the fight of Men, they only ufe the Word as a common Pafs,, that they may in difguife, as religious Cheats^ travel from place to place, deflring the Prayers of others, but defigning their Purfes ,- Gain to them is God- linefs. This was the Leaven of the Tharifie/y Mat. f $.8. who loved the Traife of Men mere I ban the Prai e of God, with whom Profit was Piety. Many fuch Pfal. 66* there are in this Age, who draw nigh to God 1 8. with their Lips, but their Hearts are far from him ; they make a jh'ming Figure in a worshiping Af- Prov. i$. fembly, but becaufe they regard Iniquity in their Hearts, theirj^ery Prayers are an Abomination to to the Lord. Wlh&y have a (a) Form of Godlinefs, that they may gain the Favour of the Godly ; But hereby they can't really profit themfelves, as they want a clew Hearty and a right Spirit : They can't refemble God. in the Image of whom confifts our greatefl Perfection ,• they can't ferve God, for they want that Faith arid Love that are the proper Springs of all fpi- ritual Action ; they can't be accepted of God, for they deny him their Hearts, without which.Heads and Hands avail nothing ,• and they can neyer enjoy him, for he is a God of Truth, and can't admit thofe, who love and make Lies their refuge, into his glorious Pre- ience. Without (internal) Holinefs none can fee his Face ; fo that whatever they may gain for a time, 'tis certain they mult lofe their Sottls and their God for ever : The Word to fuch can never be Life ; ' for they are dead in Law, and dead in Sin. Their wilful Hypocrify, as con- ( a ) Mo$?O0K, its PiBure> or Shape. tinued 7be Important Concern, &ci 1 5 5 firmed in, does constantly oppofe the facred Defign of the Gofpel, which is nothing lefs than their San<5tificarion here, and Salvation hereafter. And yet alas ! how many content themfelves with a Notional Religion ? whereby they can with Art and Air recommend it to others , can talk of it with a Set of Words, and yet are no more affected themfelves, than the Chimes are, when fet and moved to the Tune of a Pfalm. How many do glory in an outward Conformity , and make a fair foejv in the Gal. 6* 12. Flefl), who do not look to the hidden Man of the Heart ? They'll paint the Face, but never feel the Pulfe ,• look big on the Stage, (as a Hypo- crite is but a Stage-player) tho' they are little in their own Eyes, and as nothing in the Eye of God. They will abftain, perhaps, from the groffer Ads of Sin, but Pride, Luft, and Re- venge fhall reign within. How many are fcmpulow about leffer matters of Religion, and yet are negligent about the great Concerns of the Gofpel ? pretend to a wonderful Tender- nefs of Confcience, and yet forget both Ju- ftice and Mercy. The Jews prefer'd Rituals before Morals, Sacrifice before Mercy, Hu- man Cuftoms before the Divine Commands ; the Pharifees were exad in obferving Vows, and yet were fo inhuman as not to relieve their very Parents, pretending that what they had was a Gift ; their Vow was a Cloke for their Matth. 15. Covetoufnefs. And thus many are very ftriff in j. little things, as Mint, Annife, and Cummin, and very loofe in the great things of the Law : They will be fure to differ from Man, as more holy than he ; and at the fame time differ from God too, in being lefs holy than they ought. And 1 j 6 Life and Death And are there not many that will perform A- dions materially good, for the worfi of Purpofes J give Alms to be feen of Men, make long Prayers for a Pretence, be graveiy formal and lingular, to fix Obfervation, and raife Repu- tation ! Al! this is but a Form ofGodlinefs, which prevents the Power of the Gofpel. Jf Reli- gion does not change the Hearty and regulate the Life, if it does not difpofe us ro ad for fpi- ritual Ends, to have a confcientious Regard to all the Commands of God, the difficult as well as eafy, it is but vain. The Word will at length difcover fuch, tho' 'tis defpifed by fuch. The Stones of Gebazi, Jeroboam's Wife, Ananias and Sapphira, if confider'd, are terri- ble enough to make them afraid. It will one day be faid to fuch to their eternal Shame and Sorrow, Why f eigne ft thou thy felf to be another ? The Paint will laft but a little while, the Mask will wear out, and then the Pretender is expo- fed as a Spedacle of Contempt to both Worlds at once, to his everlafting Confufion and A- mazement. Let none therefore, by Partiali- ty and Formality, ufe Religion as they do their *loaths ; they are convenient, and there- fore we wear them ,• and for the particular Form or Mode of them, we follow the Cu- fiom of the Country where we live : And as the Cloaths we wear do not alter the Com- pletion or Features of our Body ; fo neither does cur Religion affed the Temper of our Souls. The finery of the Garb, and nicenefs of the Drefs, don't eafe the pained Body, cure the diitempered Conftitution $ no more does our Religion,as 'tis an external Profeffion, redify the Diforders of the Mind. This will never 7k Important Concern,, &c. i 57 never compenfate our Pains :. Whatever fecular Advantage fome for a time may reap, we /hall at length be ferved as thofe that work in rich Mines) who are daily employed about Gold and Silver, with great Toil and Labour, but after all are but little the richer for all the Treafures that come into their hands. II. Indulged Sloth. Some are not merely Formal, but very Sloth- ful; and their Sloth is the Caufe of their Ruin. We read the flothful Servant was condemned. Mfetth. Non-improvement is deftru&ive as well, as 2 ** 30 ' Mifmanagement. Not doing well will damn as certainly as doing ill ; as a negative Righteouf- nefs will not fave, fo negative Unrighteouf- nefs will deftroy : He that knows but does not Luke 12, his Mafters Will, is to he beaten with many ftripes.W* Sins of OmiJJion are only mentioned in the awful account that is given us in Scripture of the procedure of the Final Judgment : not that other Sins are excluded , tho' not exprej/d ; but thefe are reprefented as the criminal Caufe of Mifery, becaufe the leaft confidered by any, either Jew or Gentile, who are ready to think all is well, if they don't do illy though they don't do good ; they believe they mail be faved, only becaufe they don t do hurt ; therefore do's the Judge of all to prevent our Miftake and Milcarriage, put a particular mark on Omiffions, that we may make our Remark^ that not to obey, is to difobey. We wrong both God , our (elves, and others by Negligence, as well as by Li- cenuouihefs $ we muft not only ceafefrom doing Evil) 158 Life and Death Ifa. 1. 16, Evil, but mufi learn to do well; we muft not be 17. Jlothful in Bufinefs, but fervent in Spirit, ferving Rom. 12. t b e i or< i . we mu ft exercifeour [elves to Godl'mefs , *£:-, . - abound *» the work of the Lord, working- out our iliin.4»7. 7 . , , j 1 r-r* 1 j 7 1 Cor. 15. own Salvation with rear and Trembling, and give 58. all diligence by Running, Fighting, Wr 'eft 'ling, La- Phil. 2.12. y 0UY ' m g^ t make our Calling and Election fure -, ctn- to&n'i4.fi^ er ' m &> tnat narrow u f h e Way, and fir eight is the hu.i2.2^Gate, fo ?kwemuft not only feek, bm ftrive, for many Jhall feek to enter, but fiiall not be able* Without ferious Consideration, firm Refoluti- on, wakeful Circumfpeclion, and warm Ap- plication, Salvation is not to be expected. God will not do all for us, if we don't under the influence of his Grace, do what w can for him. In the bell Perfons there is to be found too great a degree of Sloth and Ofcitancy, they don't take Heaven with that Holy Violence, as an Eternal Weight of Glory do's deferve ; they may complain often of wandring Eyes, and folded Arms, of great remifnefs and deadnefs in Duty ,• they have many flops and paufes, which fometimes occafion fhameful Falls and Declenfions ; they don't by Meditation, Sup- plication, and Self-excitation, flir up them- K 64. 7. felves to take hold of God ; they don't by vi- Phil.3.12. gorous Purfuits, ilrive to apprehend that for -which they wtre apprehended of Chrifi, which was nothing lefs than perfect Conformity to his Life and Death : They don't expoftulate with their Souls, fo as to raife their Spirits, and excite their a£Hve Powers for the glory of God, the credit of Religion, the good of o- thers, their own growing Peace, and more af- fured hope of the Promifed, Glorious Re- ward, though they are Itricily commanded noc Ihe Important Concern, &c. i 59 not to reft fatisfy'd in any prefent Attain- Phil. 3.13. ment ; but with the great Afofile to prefs for- ward towards the Mark of the Prize of the High Calling of God in Chrifi Jefus, and not to be flothful, but to be followers of thofe, who thro Verf. 14. Faith and Patience dc inherit the Promifes. ThisHeb.6.12. they fhould do., agreeably to their near Re- lation, ftrid Obligation, and high Expeftati- on ? - the End propofed is attainable, the Means appointed in their ufe, are moft apt to anfwer their End ; and all good Men may be allured, that in the diligent conftant ufe of Means, they fliall attain the End ; they have fair Op- portunities for it by outward Light, and in- ward Influence ,• they have no greater inward Indifpofitions than others to difcourage them, nor are likely to meet with greater Exter- nal Difficulties, than the Primitive Chriftians Heb. n.^ met with to difhearten and difappoint them,* 35* if they faint, they have the fame quickning affifting Spirit of Grace to apply to ,• and if they fail, they have the fame precious Blood of fprinkling to truft in, which cleanfeth from 1 Joh.1.7. all Sin • and that they may not fail, they have the bright Examples of many that are now in Glory to dired and encourage them, and as great a Reward promifed and fecured, to en- liven their Hope, and quicken their Endea- vours,- fuch therefore are inexcufable, if by a patient continuance in well-doings they dont feekRom. 2.7. Glory, Honour, and Immortality , till they actual- ly attain Eternal Life. Though they cant * do any thing in their own Strength, nor me- rit^ any thing by what they do in the ftrength of another, yet it moil highly becomes them not to Jleep as others do % but guard againfi every 1 TheflT*. thing ^ 160 Life and Death thing that will promote Sloth ; as JJnthoughtfulnefi of the Work and Reward ,• Diftruft as to Suc- cefs ; Pride, as to any paft Performances,, and prefent Attainmments ; Carnality that feeds the Flefh, and fattens to the Earth ; Worldly Hurries, that prevent both Inclination and Opportu- nity to do much for God and the Soul. And they mould alfo confult what will promote their Activity, as a due Senfe of the Divine Autho- rity and Benignity, the greatnefs of the pro- mifed Reward, the reafonablenefs of the Work, the Difficulty that do's, and the Pleaiure that may attend it; the ready affiftance of Di- vine Grace, the poffibilicy of Mifcarrying ; after all ,• the endearments of their Mailer for whom they work ,• the Eye of their Matter that is on them ,• the Tribunal that is before them; the Deceiver that is near them ; and the obferving World that is round about them. Such Confiderations asthefe, fhould make them often put the Qiieftion, what do I more than Mat.5.47. others? V/ho have received but little, and can- not expect much. Thefe fhould often ex- pottulate with themfelves, cari I do no more for my Saviour, and my Soul, when the one dyed forme, and the other by his Death is to live for ever ?' Can I do no more, when I have done fo little ? Can I do no more, when I can't well do too much ? Can I do no more, when 1 may this Day be doing my laft ? Can I do no more, when fo many others do no- thing for the Glory of my Redeemer ? Can I do no more, when others do fo much for a Shadow and Bubble? They ftrive for a Cor- ruptible, but I for an Incorruptible Crown : Can I do no more p when the more. I do, the more TJ?e Important Concern, &cc. 1 6 1 more I fhall receive ? The more I do, the lefs fhall I expofe my felf to Temporal judg- ments, to the Forfeiture of the Divine Favour, to the Temptation of the Devil, and to the bitternefs of Death ; by holy Diligence I am moft likely to enjoy continued Peace living and dying, and am to receive a greater Re- ward for ever, for as a Man flows, fo fall be reap. Such Queftions as thefe will prevent the Difciples lleeping, when their Mafter for an Hour leaves them, and enable them to watch one Hour more. The wife Virgins, as well as the foolifh, flumberd and flept for want of due Confideration ,• 'tis for want of frequent Self- expostulation, that fuch don't trim their Lamps, and get ready to meet their Lord. The cry of every good Man mould be like that of the Church, I fleep, but my Heart waketh, and Cant. $.i. his endeavour mould be to keep the Eye open, as well as the Heart fenfible. Herein the Righ- teous differ from the Wicked, whofe Habitu- al Sloth hinders the fuccefs of the Gofpel ,♦ they don't take pains to inform themfelves, they don't either attend on, or attend to the Word : their Eyes clofe, and their Ears are ftopt in the Houfe of God, and fo the glory of God's Houfe is all Shade and Darknefs to thefam- bering Eye, and the Terrors or Comforts of the Voice of God don't affect xh^ flopped Ear I If they do attend, they will not be at any pains to apply the Word to themfelves ,• and fo for want of a diligent Hand, which is at- tended with the Bleffing of God, they are not Rich, but ftarve in the midfi of Spiritual Plenty : They don't plough up the Ground,and fo the Seed cf the Word do's not take Root , Mau j.d, M but i6z Life and Death but withers away ,• the Seed of the Sower for want of Pains, do's not become Food for the Eater, and fo do's not bring forth the Har- veil of Life and Glory. How common, and how fhameful is this, for Perfons to be pain- ful in fowing for a perifhing Body, and care- lefs about the Seed, that affords the Spiritual Meat, that endureth to Eternal Life ? Such lofe their Souls, becaufe they don't love them, for if they did, they would be diligent about that Trovifion, without which they muft perilh for ever. 1 2 . Daring Vrophanenefs* Some Perfons are not only Slothful, but Impious , Defpifers of that which is good ; PCi. i. they fit in the Seat of the Scornful, and make a Prov i moc ^ °f Sm : T ^ e y J #e ft with that cur fe d thing ro .14.9. ^ at embitter'^ tne Earth, and inflamed Hell, that dared the Majefty of Heaven, attempted the Throne of his Glory, and emptyed Heaven of fome of its bright Inhabitants, and turned them into defpairing Devils: So great is the Im- pudence of fome Sinners, that they prophane Deut. as- the Name of God, when dreadful is his Name ; 58. againfl him they make a wide Mouth, and draw If. 57.4. out the Tongue ; by fuddain Exclamations, ram Oaths, horrid Curfes, they take his Name in 2°ch 1 va * n 5 tms is fo common, that becaufe of Swear- ' ing our Land mourneth, though little or no Plea- sure, Profit, or Credit can be a Temptation to this, if compared with many other Sins, Impudent Sinners on the lean: Occafion and Provocation, will thus affront the Majefty of the molt High, Curfe God, and Damn them- felves Ttx Important Concern, 8cc. 1 63 felves in a Moment, as if their Judge flepc, and their Damnation linger'd. The Jews tore their Garments when they heard the Name of God Blafphemed ; many (a) wife as well as ferious Perfons, have thought fit to unco- ver when they mentioned, or heard mentio- ned the Name of the Deity : But how dread- ful is the Cuftom of many, who cannot on- ly patiently hear it, but artfully excufe it ,• ftrange indeed, that the Maker of Heaven and Earth, the high and lofty One that inhabits If. 5 7. r ^ Eternity , who only killeth and maketh alive, on Y Sam. 2. 6, whofe Breath we live every Moment, and by whom we muft be judged for an Eternity, fliould be fo little and contemptible in the Eyes of trifling Mortals, when he is the Ad- miration of Angels , the Terror of Devils, and the Stay of all Things ? Strange indeed, that he that is but a little breathing Dull, as a fingle dull of a Balance, and drop of a Buck- et, fliould challenge Omnipotence, and pro- phanely (Jb) touch the Altar, when the Fire thereof in a Moment may confume them as a Sacrifice to Eternal Vengeance. Whatever Excufes fuch impious Wretches may make, as that they cant help it, they are provoked to it, they can't be believed without it, they mean no hurt by it, they have more Refpecl among Inferi- ors for it, and can't look big without it, and therefore their Mouth is full of Qurfmg ; theypf. 10. 7 , (0) Mr. Boyle. Mr. Herbert when he mentioned the Name vf Chrift, always added, My Mafter. (!>) The Jews in Solomon's Time, when they /wore touched the Mtar t which Geremony was ufed among many of the Heathens, M 7, will i(54 Life and Death will find in a little while, that an angry God will cloth himfelf with Vengeance, and curfe them to an Eternal Hell : He will fay as in the Tfalmifi ; as he loved Curfing, fo let it come unto him ; as he delighteth not In Bleffing, fo let it he far from him ,* as he clothed himfelf with Curfeng y as with a Garment, fo let it come into his Bowels like Water, and like Oil into his Bones. Some do not only prophane the Name of God, but the Providences of God 3 by Bafphemous Difcon- tznty Rage and Defpair ; the Ordinances of God by contemptuous Negie&s , and Irrever- ent Demeanours ; the Word of God by trifling and jelling with the Book of Life., the concern of an Eternity ; the Sabbaths of God by need- lefs Bufinefs, Vifits and Diverfions ; the Ser- vants of God by harm Cenfures, vile Reproach- es,, abufive Scoffs ; the Proud have them, as they had David, in Derifion, and the Saviour of the World too, with all his Prophets before him, and Jpofiles after him. This bafe treatment is to be defpifed, becaufe the difpraife and dif- grace of the Wicked, is a real (a) Commen- dation ; but the guilt of fuch Wretches is to be lamented with Floods of Tears ; that what is moft Excellent, Venerable, Amiable, and Ufeful, mould be render'd vile in the Eye of the World, by prophane Jefts, and impious Scoffs. Such Perfons furely are far from the Kingdom of God: not meerly one thing, but ma- ny things are wanting to render the .Word to fuch the Savour of Life ; all the Judg- ments written in the Book of God, are the Tor- (?) Malis difpUceie, L^udaii eft, Sen. tion * The Important Concern, &c. 165 tlon of their Cup ; how contemptible foever the Deity may be in their Eye, they will in a little while find that with him is terribly Job 37 21. Majefty, when he fhall pour out the Vials of his Wrath upon them, make them wither a- way as Grafs, and trample on them as Chaff on a Dunghil. Tho' a God in Chrift is to every Serious, Penitent, Believing Soul, rich in Mercy, of tender Bowels, ready to Direft, Affift, Succour, Refrefh and Pardon thofe that love him ; yet to impenitent, obftinate Sinners, he is a confiiming Fire, his Name is Dreadful • as his Juftice, his Holinefs, his Om- nifcience , Omnipotence and Eternity, are Perfections big with Terror, engaged againft fuch Sinners. Were their Eyes open to confi- fider how the Almighty hates all Sin, obferves the leait Sin, is able to puni/li every Sin, that he will certainly avenge himfelf on all his Im- placable Enemies, by inexpreffible, inconceiv- able Torments, and that he lives for ever to difplay the Glory of his Power and Juftice in their Everlafting Mifery ; furely they would tremble to think, that they muft one D*y fall into the Hands of the Living God; the declared Ven- geance of all Mortals is but as painted Fire, if compared with the Vengeance of a Jealous God, who in a Moment can deftroy both Soul^\ m \ iAOt and Body, and cap them into Hell : think on this 28. all ye that forget God, left he tare you in pieces, PC. to. 22. and there be none to deliver you ; he furely is to be feared^ for who can ft and in his fight, when once heVC. y5* 7» is Angry. As his Perfe&ions are terrible to Sin- ners, fo are his Providences ; for he has appear- ed againft fuch with the Voice of Vengeance,, and Arm of Power , to their fudden A- M % mazem-nt i 66 Life and Death mazement and Confufion ; fome (a) fingle Sinners he has markt out, as Cain, and made their Puni foment in their own Confeffion, grea- m.4.13. ter than they could bear ; Some Families becaufe of their Crying Sins, he has driven away as Duft in the Whirl-wind ; yea, a finful Nation as that of the Jtws, he has utterly deftroy'd, that Others might hear and fear, and do no more fo prefumptuoujly, but know him by the Judg- ments that he executed ; and fhould not Sinners then ftand in awe, a?id Sin not, efpecially if they further confider 5 how terrible God is in his ThreatningSy as to Body and Soul, Time and Eternity, he will caft them into Hell, and punifh them with everlafting Deftructi- on, and who can tell the Power of his Anger ? 3 Tis for want of Confederation that any dare the Almighty, and lift up themfelves againft him ; did they cwfider, they would be afraid, and not fpeak and ad, as if with their prophane Breath, they could blaft Heaven and Earth at once, and with their own Arm could fhut up the Gate of Hell, and open the Gate of Hea- ven at pleafure. 'Tis but a few Breaths more, and the Flaming Vengeance of God will at once difcover to them their Fault, and con- fume them with Terrors for their Folly. They may foon be dijlracled with the Terrors of God in a Day of Providential Vifitation, when the Hand of God fliall ftrip them of all their Comforts at once ,• they may foon be made to tremble in a Day of Judicial Defpair, -when Confcience fliall be awakened like that of (a ) tr. Ford of the Judgments of God, Judas 7he Important Concern, &c. \ 67 Judas •, to haften their Eternal Torment; they may foon be amazed in a Day of* Death, when they mall fee all their Vanity is paft, and no- thing remains but the referves of Everlafting Vengeance ; they may foon be fhook over a Grave, ftated between both Worlds, and the Profpect of the end!efs miferable World, mall fill their Souls with inexpreffible Horror ; and certain it is, that in a little while they will be a trembling Sfetlacle in the full view of Angels and Men, before the Bar of a Sin- avenging Judge, and mall be call by him be- yond Appeal and Reprieve, into the place pre- pared for the Devil and his Angels ,• as they blafphemed God on Earth, their Sin mall be their Punimment, with Devils they mall rage and blafpheme in Hell for ever. Oh incon- ceivable Agony ! Ineffable Torment ! The Word that (itch do now defpife, fhall judge them to an Eternal Death, and then they will find it to be the Savour of Death unto Death. — Thus I have confider'd the Criminal Caufes of this Death, fome others might be added, as Luft, Paflion, Prejudice, Evil Com- pany, Conformity to a vain World, &c. but thefe and others may be reduced to the Heads already mentioned, and are too particular to require a diftintt Gonfideration. I would not multiply when there is no need , let every Perfon that has read thofe Lines, ask the Que- ftion, is not this my Cafe ? If it be, I fay to . thee,«as it was faid to Simon Magus, Rtpent that the thought of thy Heart may he forgiven thee ; a o, r there is Mercy for every returning Penitent Soul, don't therefore defpife Sin, nor defpair of a Saviour : There is room ftill, even for thy Lu 2 2 . M 4 Soul, ' ' * 1 68 Life and Death Mattb. 1 1 . Soul) if it is weary and heavy laden, it may find **' Reft ; and if it be not thy Cafe, blefs God for his Retraining, Sanblifying Grace, that youfhould be faved by the Word, when fo many Milli- ons periih under it, Adorable Grace, Diftinguifl)- ing Mercy : This Love is better than Life, there- fore let thy Lips praife the Lord, the Lord Re- deemer, by whom only you can love for ever. Perhaps one of the Pages thou haft turned over, has fpoke to thee, as Nathan did to Da- a Sam. 1 2. vid, thou art the Man ; if it has, give not Sleep 7- to thy Eyes, nor Slumber to thy Eye-lids, till like a dying Man, thou haft implored both Pardon James 4.3. and Purity. Ask, and yon fa all receive, if you don't ask amifs ; few indeed are faved, but 'tis not for want of Light and Love on God's part, but for want of Leaving and Liking on Man's part; Perfons don't leave their Sins, and like their God, and therefore the Word is the Savour of Death unto them. CHAP. VI, Wherein is consider d how Satan is con~ cerned, as the Great Enemy of Souls , in the Words king the Savour of Death. X the Word's being the Savour of Death unto Death, yet it muft be acknowledged, that Sa- tan the Great Enemy of Souls, is not a little concerned in it. But The Important Concern, Sec. 1 69 But few Perfons in the World are duly fenfible of the Power of Sin within them, and the Temptation of Satan without them, who for want of Care and Caution, are an eafy Prey both to the one and the other : Satan is a deadly Enemy, he worketh by his Snares and Stratagems Death, notwithftanding the apt Directions, and powerful Motives of the the Word of Life. TheGcfpel is faid to be bid to thofe that are loft in Sin, and the great' Reafon is, becaufe the God of this World blinds 2 Cor. 4. their Eyes ; the Seed of the Word when fown 3, 4- do's not take Root, or bring forth fuitable Fruit, becaufe the Devil fows his Tares; fo that weMatth.13. are to confider him as our Great Enemy, and 2 ** beware left we mould be ignorant of his De- 2 Cor. 2. 'vices, becaufe our Adverfary the Devil, as a 11 ' roaring Lion, walketh about feeking whom he may l Pe t. $•*• Devour. He is a fubtle, cunning Enemy, all kind of Deceit is in Holy Scripture charged upon Satan, and that in the higheft Degrees, fuch as Logical Fallacies, (a) and Political Deceits j Rev. 12 .7. as he is a Prince he difcovers the greateft Po- licy in the Management of his Kingdom, that he may deceive Immortal Souls ,• he is alfo reprefented as a Warriour, and his War- 2 Tiin 2 - like Stratagems are very deep and dangerous : l6 ' By his Craft fome are faid to be enticed as James 1. Fifli by 9. Bait, others deluded as by Cheaters in Ep h - 4 ' 4- a falfe Game, and 'tis certain that with him is all deceiveablenefs of Unrighteoufnefs ; this he * ThefT 2, evidently difcover/d in the Temptation of Eve, I0 - and in the Matter of Uriah. This Serpent ac- quaints 170 Life and Death quaints himfelf with the State and Condition ofMen^and then provides fuitabk Temptations, and makes the Propofal with all poffible Advan- tage, either immediately himfelf, or by Proxy, and then urges the Matter with earneft Solici- tation, and Fecret Energy, until he has enti- ced the Heart to confent. As he is a cunning Enemy , fo he is Malicious, in acciifing God to us, and us to God; fo his (a) Name figniries — for this Reafon he is called the Wicked One, as Anger, Indignation, Hatred and Malice make up a very considerable part of his Character : Tho' he is miferable beyond all Expreflion, yet will he tempt others, and attempt the ruin of thofe that are in any degree Happy : Thus will he feek all Occafions, purfue the leafi Ad- vantages for the Deftru&ion of Souls, and will fometimes Tempt, even where he knows he can't prevail; as (b) in the Cafe of our Bleffed Lord. As he is a malicious Enemy, fo he is a very powerful one, he excells in Strength, and has great Authority, which is fignify'd by Col.i. 16. the Titles of Thrones, Dominions, Principalities and Powers ; the fame Terms and Names that Ep. 6. 12. are given to good Angels, to fignifle Strength and Commiflion, are afcribed to Satan, who has indeed done Wonders, by raifing Tempefts in the Air, and bringing down Fire from (j) c O 'jWc/}*©-, an sfdverfary at Law, A/*CcA©-, a Slanderer. (b) Thofe Exprefftonsy if thou be the Son of God, fall down* &c. dorit imply any doubt in Satan, for he knew what was rrophefied of Chrift, and what had been declared from Heaven concerning him j Malice may provoke, when it knows it cannot prevail. Hea- 7be Important Concern, &c. 1 7 1 Heaven, as in the Cafe of Job ; by carrying Perfons thro' the Air, as our Bleffed Lord ; Mark $.+. by difeafing and diftreffing Body and Soul, Lu. 13.16, as the Woman bowed down, the LunatickPer- Lu. 9- J«* fon, and defpairing Judas do fufficiently tefti- fy > f° great is his Power, that he thought fit to grapple with an Angel of Light for the Body jude 9. of Mofes, and he do's this Day contend with many liich for the Spiritual Body of Chrift. As he is a Powerful, fo he is a Watchful, Di- ligent 'Enemy, he goes about Jeeking whom he may x p e t. e.g. devour, he compaffes Sea and Land with fur- prizing Expedition, to difcover and purfue what will anfwer his own ends, fuggefting thofe things that are molt apt to promote them, purfuing every Advantage he gets to the ut- moft, ufing various Ways and Methods, not confining himfelf to one Plot or Defign^ be- ing fully intent on the Deftrudtion of Souls. This Enemy is peculiarly engaged, and enra- ged againft the Worfhip and Word of God, to prevent its faving Influence on Souls ,• he well knows the Word of God is our great de- fenfive Weapon, as 'tis call'd the Sword of the Spirit ; and therefore his great Defign is to ftrip us of that, as the Philifiines took away the Smiths, left the Hebrews fliould make them xSam, 13. Swords and Spears * fo that in the Battle there 15?. was neither Sword nor Spear in the Hand of the Teople that were with Saul and Jonathan. He knows that the Word is our Food, 'tis Provifion as well as Ammunition, 'tis fincere Milk to ftrengthen and refrefh, and therefore he en- deavours to hinder our receiving it, and then we fade as a Leaf, our Moifiure is as the Drought of Summer 9 and for want of due Suftenance, we 1/z Life and Death we become as thofe that go down into the Tit. The Peculiar Malice and Spite of the Devil a- gainft God, engages him with the utmoft Vi- gour againft the Word 'of God, and in his vi- gorous Purfuits, and fubtie Managements, he feldom fails ; his Bow, like that of Saul and Jonathan, returns not empty ,• for but few do attend on, and apply the Word, with due Sin- cerity and Serioufnefs ; few are awed with fe- rious Ap'prehenfions of the Divine Majefty, fill'd With Reverence, animated with Love, quickened by Faith, or cloath'd with Humili- ty, when they hear or read the Book of Life : And rhu> by the Temptation of Satan it proves Death inftead of Life. The Concern of Satan in this matter, doth principally lie in two things : 1. In Prevention. 2. In Corruption. I. In Prevention. Three things Satan by his Policy and Power endeavours to prevent. (i.) Due Attendance on the Word. (2.) Due Attention to the Word. (3-) Due Application of the Word, 1. He endeavours to. prevent due Attendance. ■ Sometimes he does this by external Hindrances : as we are told that the Apoftle Paul would have come to the TbeJJalonians once and again, hui . Satan kindred him. /The Devil makes ufe often of worldly Buhnefs, and unhailow'd Differences, to prevent a conftant appearance in the Houfe of God. Sometimes he takes the advantage of bodily Indifpo/Itions ; the Body fhall be ferved in our ownHoufes, tho' the Soul ftarves for want of the Bread of God's Houfe. The Eyes of ma- ny The Important Concern y &c. 1 7 3 toy on the LordVday are heavy , that they can't watch for Chrift one Hour. They that on other Days are moft wakeful, fo as to rife up early and fit up late, are, thro' the Tempta- tion of (a) Satan, (who without queftion has a mighty Influence on the Humours of the Body) mosl drowfy on the Lord's-day. And the Devil oftentimes improves fpiritual.Indifpc- fitiom for the fame End ; as the Sluggijhnefs of the Spirit, the Carefulnefs of the Soul as to the things of this World ; the Ignorance of fome, the TaJJion of others, and the Prejudice of many, fo that they have not Leifure or Inclination to attend on the Ordinances of God. Often- times he prevents Souls by 'various Difcourage- ments ; reprefenting their Duty as a Toil and a Mat. * n- Burden, fo that they fay Behold, what a wearinefs Am ' B ' * is it ? When will the New-moon be gone, that we may [ell Corn ; and the Sabbath, that we may fet forth Wheat ? Sometimes he tempts us to think that our Attendance will be in vain • fo that we are ready to cry out Why wait we on 2 Kings the Lord any longer* He does not anfwer us by^-^' Dreams, nor byXJrim, nor by Prophets; it is in\ am ' 2 vain therefore to ferve God , and what profit is it that we have kept his Ordinances ? Wherefore have\(. 58. 2, we fafted, and thou feefl not ? wherefore have we afflicled our Souls, and thou take ft no knowledge ? Sometimes he tempts them to think there is no need ofPublick Ordinances, that the Clofet may be as ufeful as the Temple ,• tho' God declares he is thereby more honoured, and the Crea- ture more benefited, that he leveth the Gates of (<0 See GiJpmV TemptatUnfy p. I. c. 17. Tjion 174 Life and Death Pf. 87. 2. Zion more the Dwellings of Jacob. Unlefs Per- fons are wifer than God, they may be fure that all Private Duties are but as fo many Steps by which they are to afcend to the Houfe of God. At other times the Enemy of Souls will tempt them to conclude that they are not wor- thy to appear in his San&uary to take his Name in their Mouths, and lift up their Eyes to Hea- ven , but they are both allowed and comman- ded, and therefore may come and receive the Bleffing : Thefe are fome of the Devices of Satan, whereby the Word, for want of due Attendance, proves to be Death to many. 2. The great Enemy of Souls endeavours to prevent due Attention. He fometimes repre- fents the Ordinances of God as mean and con- temptibky Prayer and Preaching as Foolijlmefs, 2 Cor. 1 1 . tho' 'tis both the Wifdom and Power of God among 3- fuch as are perfeB. Many take offence, as the Corinthians did, at the Simplicity of the Gofpel : fometimes, perhaps, he brings to mind the Sins of Profefjors, which makes many abhor the Offerings of the Lord ; or he'll tempt them to think on their own Grandeur and Prosperity, till thro' Pride they are ready to fay Who is the Lord, that we flwuld ferve him ? and who is the Minifter, that we mould fubmit to hear him ? Mull a Prince wait on the Priesl, and the gild- ed Equipage attend on the earthen VeiTel ? And thus many ways will Satan diftraci the Thoughts, fo that the Heart (hall not be united MaMM'^ ^ ear tks L ° r ^' AS the Fowls °f tne ^ r & a " ther up the Seed, fo vain Thoughts eat up the Word, and prevent not only the Pleafure, but ' the Profit, of the moll ferious, judicious, and warm Difcourfes. The Devil does oftentimes diftra# Ihe Important Concern, &c. 175 fiH them, they come to Men, yea, come into them for no Mind can be good 'without God: The Elo- quent (a) Cicero fpeaks often to the fame pur- pofe, and but few of the Renowned Philofo- phers are filentin this matter,' the variety of Scripture Phrafe fets the matter in a clear Light, and 'tis eafie to argue from Scripture Evidence, that it muft be fo. Spiritual Life, as tojuftification and San&ification, is gratuitous, a Gift. If we confider the Nature of Liberty, we fhall foon find that a Sinner is San&ify'd, Juftify'd and Saved* freely by meer Grace. Li- berty is either Natural or Moral, the one is oppofed to Force, the other to Inducement or Obligation : Grace is not of fo extenfive an Import as Liberty, for it only refers to Be- nefaction ; fo that we may fay its precife Noti- on is a Propenfity to do good, without any Inducement, but the Inclination of Nature ; it differs indeed as to the Objeft, if that is Miferabk, 'tis call'd Companion, if Amiable, 'tis Delight ,• 'tis the Principle, and not the Objed that gives the Denomination of Grace ; 'tis meer Grace when a Perfon acls freely, fo that 'tis fit to confider what isrequifite to ren- der an Acl free ; if we take in every thing concerned in that Freedom, we fhall foon find that Spiritual Life muft be the effed of Free Grace. If a Perfon acls freely, it muft be fup- pofed that what he do's, do's not arife from any necejjlty of Nature ? Surely the Life of a (a) Nemo unquam Vir magnus fine afHstu Divi. no, OV. N 4 Saint, 184 Life and Death Saint, is not the Refult of Natural Neceffi- ty. It muft not proceed from any outward Comfulpon ; who did compel the Deity to fan&i- fie and fave one Soul ? It muft not proceed from Mi flake, either as to the Extent, or Rea- fon of the A& ; do's not the Great God well know what he do's, when he ads according to the Qounfel of his own Will ? It muft not be done from any Obligation in point of Jufiice 1 had not God been juft, if he had fo punifht Sin, as not to fave the Sinner? Indeed by virtue of the (atisfa&ion of Chrift, the Salvati- on of fome is matter of Juft ice, zs well as Mercy ; but then it was Free-Grace that appointed the Meritorious Sacrifice, that accepted it, that gave any notice of it, and that gives that Faith that en- titles to the Bleffing of it; fo that it becomes matter of Juftice only by the Grace of God. Again what is done freely, muft not be per- formed by any lye of Gratitude-, did we by any kindnefs oblige God to make any grateful Re- turns, fo as to fan&ify and fave us ? Alas, he 1 Job 4.19.2^^ found of us, before we fought him, we Hove him, becauje he fir ft loved us. That is clone freely, which is performed without being prompted or [elicited j who among the Children of Men were Solicitors for the Spiritual Life, antece- dent to the Grace of God ? 'Tis faid God lookt down from Heaven, and there were none that askt where is God my Maker? the cry of all Sinners is, till the Spirit inclines the Job ji.14. Heart, Depart O Lord from us, we defre not the knowledge of thy Ways ; none ever petitioned God that his Son might die for them, fuch a Requeft had been daring Infolence, he fent him without our feeking. A thing is alfo done The important Concern, 8cc. 1 8 5 done freely, when there is no valuable Confide- ration to engage and incline the Peribn to per- form it. What valuable Consideration can any among the Sons of Men pretend to, fo as to lay Claim to a faving Operation ? The Righteoufnefs of Chrift in our Juftification, is a valuable Confideration ; but why is the Righ- teoufnefs of Chrift' imputed to us? Not forany Reafon that is owing to our devifing or per- 'forming : We mufi believe indeed ; but what Advantage is our Faith to him that fan&ifies and faves us ? The Great Advantage is to our felves. As there is no prefent valuable Confede- ration on our part; fo the Blefled God a#s freely, as he can have no profpecl of any future Advantage : Can a Man be profitable to God? TheJM 3 22i 2 * expence of our laft Breath is a Duty, we owe him our All ; who of the Sons of Men can fay j my Righteoufnefs O God, extendeth unto thee : A thing may be faid to be done very freely, when done with great Condefcenfeon, and be- yond all Expectation $ who in the Apoftate World were rightful or hopeful Expe&ants of a vital faving Change ,• furely 'twas amazing Con- defcenfion in the Deity, to offer Life and Salvation to Malignant Rebels, condemned Enemies. And to fay no more, a Perfon aBs freely, when he takes pleafure in what he dos, and never regents of it : the Work of Grace is cali'd the Tleafure of God's Goodnefs ; when he created the World, he took a view of the Works of his Hands, pronounced them Good, and then refted with Pleafure ; but the New Creation is a much more Excellent, Glorious Performance, every Grace as 'tis part of the Moral Image of God, has more real Glory^ than 1 26 Life and Death than the whole Frame and Furniture of Na- ture, and Co is a greater Delight to the For- mer of all Things : He repented that he made Man, but will never repent that he renews Man, and makes him a New Creature ,• that Gift of God is without Repentance. Thefe Confiderati- ons may fatisfy a confidering Mind, that our Spiritual Life is the efFed of the Grace of God : Our Love to God, is as Caufelefs as to us, as our Hatred was Caufelefs as to him ,• we hated him without a Caufe, and we only can love him, hecaufe he firfi loved us, 2. 3 Tis Glorious Grace. This Grace is glori- ous in its Difplay, and in its Difiinclion ; in its Difplay, Holy Scripture is full to this Pur- pofe : Tis call'd Rich Grace, 'tis faid under a Gofpel Difpenfation Grace has abounded, yea, tho' Sin has abounded, that do's much more abound ; Grace is faid to Reign, 'tis inthroned as triumphing over the Sin and Mifery of an Apoftate World ,• all our Purity and Feli- Eph. i. 6. city is to be afcribed to the Glory of God's Grace, as we are accepted in the Beloved. Con/i- der O Soul, who doth difplay this Grace in a facred faving Change ,• 'tis the Glorious Jeho- vah, a Being infinitely above us, perfect beyond the Alphabet of Man, and Intelled: of An- gels ,• a Being moil jufily engaged againft us, Horn 5,12 as Death had faffed upon all Men, hecaufe all had finned; a Being able in a Moment to deftroy us, to tear us in pieces , fo that none fhould deliver ; a Being that could receive no Advan- tage from us; we did him Wrong, but we can't fo much as do him Right , much lefs can we add to his Infinite Fulnefs ; a Being that was moft bafely dlfhonoured by us, and might have glorify d 7he Important Concern, &c. 1 87 glorify d ^Vjuftice and Power in our Everlaft- ing Definition : How Glorious then mull his Grace be, to landifie and fave us ? Confider O Soul the Perfons to whom by his Grace he gives Spiritual Life ; Creatures mean in their Extraction, having the fame Original with a Worm or Fly, their Mother was Earth, and their Grandmother Nothing; Creatures that live on the Alms of Heaven, and are main- tained by the Contributions of the Earth, who are beholden to a Bird, a Beaft, a Fifli, a Plant, for their daily Suftenance, who live by the Death and Spoil of the whole Creation : How glorious muft this Grace be that vifits Worms, embraces Moths, articles with Duft and Ames, and fets the Heart on that which is not ; as Man was framed from the Duft, he is Brother to the Worms, he is crujh'd before the Job 4. 19. Moth, and in a Moment is no more. The Grace will appear much more wonderful, if we confider Man in a Moral Capacity, as an Apoftate Creature; he is more vile and in- famous, than the bafeft and moft venemous Creatures, he is the Curfe and Scandal of the whole Creation, as he is a Polluted, Guilty , Malignant , Condemned , Self- deftroying Wretch ; Lord what is Man, that thou art thus??- 8.4. mindful of him ? Will God in very deed dwell on 1 Kin. 8. Earth? was the juft Expoftulation of one of *7- the wifefl of Men ; will he dwell on fo fmall, fo defpicable, fo vile and accurfed a Spot, fill'd with Rebels and Traitors? will he dwell on Earth? One fingle glance of his Eye, is be- yond all defert and expectation : 'Tisa wonder -that he will fo much as look towards it, and yet will he dwell ? Afford a Real, an Intimate, a Con- 188 Life and Death a Conftant, and Complacential Prefence, (as the Word fignifies) : How aftonifhing is this, will he dwell in our Bodies by his Son, in our Hearts by his Spirit, in our Houfes by his Co- venant, and in our Ajjhnblies by his Vital In- fluences, commanding his Word to go forth, and give Life to dead Souls, in dying Bodies, that both may live for ever ? Be aftonifht O ye Heavens, rrjoice all ye Children of Men, God do's tabernacle among you ! Confider a- gain O Soul, by whom the Bleffed God doth difplay his Grace, by his Son, his only Son, his dying Son ,• Grace directed the only begot- ten of the Father to live as a Servant, and die as a Sacrifice, that Sinners might not pe- rifh, he dy'd that we might live : This is the Wonder of Heaven, and inould be the Admi- ration of all the Earth ; great indeed is this i Tinr Myftery of Godlinefs, God manifejf in the Flejh : x6. ' Great is this Myftery of Love, that thzbeft of . Beings, Ihould endure the worfi of Evils ', that the worfi of Beings, might enjoy the befi of i Joh.3.1. BleJJlngs ; Lord, what manner of Love is this I Joh. 3.16. Thy Word tells us, God fo loved the World, an incomparable Particle (So) who canfpell it ? Confider further O Soul, in what manner the BlelTed God applies himfelf to perilhing Sin- ners, that he may give them Life,* he Ad- dreffes them with Authority as becomes his Ma- jefty, commanding them to turn to him ; but that Authority is the greateft Benignity, for it mud be an unfpeakable Mercy to be com- manded, not to be miferable, not to be left to our liberty to ruin our felves, but to be ob- mit .1 1*,%*^ to work out our own Salvation : the Grace* "of a Precept is to be admired, as well as the Grace The Important Concern y &c. 1 89 Grace of a Promife, without the one we fhould have no leave to A&, as without the other we fhould have no power to Ad. The Great God as intent on the Salvation of Sin- ners, ufes various Methods to prevail with them, all which are expreffive of the greateft Love ,• to queftion his Sincerity in his Propo- fals, is a Degree of Blafphemy, at which fome fhould tremble , not only when they Defpair, but when they Difpute; he invites Sinners to come, he befeeches them, he counfels them, he reafons the Cafe, and expoftulates with them, he declares himfelf ready to receive them ,♦ he -laments their Refufal, threatens their Difobedi- Ezek. 33. ence, and offers the 'moil fuitabk Affiftance lr - and Encouragement to promote the prefent furrender of themfelves to him, that he may work in them, and for them, Life unto Life. How Glorious is this condefcending Grace, that waits ready to Work ? That ft and s, at the K^v. 3.20. Door and knocks, that Sinners may hear the Voice of the Son of God, and live : Behold and wonder ye Children of Men/ your Sa- viour once laid at the Great Day of the Feait, that the more might hear him, Ho every one J h. 7. "j 7 . that thirfteth, let him come and drink of the Wa- ters of Life* freely : The Spirit and Bride do's now fay, Come, and whofoever will, let him come. Rev. 22. and whofoever is a->thirft, let him come ; he that *7- hath an Ear, let him hear what the Spirit thus faith to the Churches , hear and live. Confider farther O Soul, what Means and Methods the Glorious God do's ufe to gain Sinners, and give them Life ,• all that are moft fuitable and likely to anfwer the great End, Internal and External, Providential and Spiritual, he works by 190 Life and Death by Promifes and Threatnings, on Hopes and Fears that he may be fuccefsful, and may he noc than fay, what can I do more, worthy of my Self, and fuitable to the Nature of Intelligent Creatures ? to force is to deftroy, and not to fave,- 'tis difhonourable, and indeed not defi- red; while the Sinner loves his Sin, and do's not leave it. Confider yet further O Soul, how long the Great God ufes various Methods, before he fufFers Sinners to perifh by their ob- itinate Refufals, or before he gains the con- fent of Souls ,• he watts long to be gracious y fpares the Tree many Years, that it may bring, forth Fruit, before he cuts it down as a Cum- berer of the Ground. And to fay no more, confider for what end all this Grace is thus dif- played ; 'tis to deliver a Sinner from the great- eft prefent, and future Evils, Sin, Death, and Hell, and to inveft him with the moft glorious Privileges, that he may be San&ify'd, Jufti- fy'd, and Adopted into the very Line of Life $ . that he may be the peculiar Care of his Pro- vidence, the Concern of his Spirit, the Mem- ber of his Son, the Charge of Angels, a De- lightful Communicant with himfelf, and a Glorious Inhabitant of an Eternal Heaven : And is not this Glorious Grace ? As this Grace is Glorious in its Difplay, fo 'tis Glorious in its Diftlnction when it is Ef- fectual ; for as it fan&ifies the Soul, it ren- ders the State of that Man more fecure, than the State of Innocent Adam, who was every Moment liable to Sin and Death ,* it difco- vers an aftonifhing difference between fallen Men, and fallen Angels, it enables the Human Nature in fome Senfe., more than the Ange- lical/ Ihe Important Concern, Sec. i$>i Heal , as every Saint is a real Member of Chrifi: } and it raifes the Soul as high as Hea- ven, when the greateft part of a finful World areV rifllin g in their Sins > dr0 PP in 8 ever y Day into a Gulph of Eternal Mifery : This is difiinguifiing Grace indeed, which may very fitly as Glorious, be confider'd under a double Notion : i. As [ufficient for its End. 2. As /i- vereign in Its Operation, and that both as to Revelation and Amplication. 1. This Glorious Grace is fufficient for its End. Without a Efficiency it could not be Glorious, inefficiency mull be Inglorious; our Spiritual Life in all its Parts and Powers, Degrees, Improvement, and Perfection, muft be -afcribed to the Grace of God : "Tis not cfn om , 9 . him that willeth, nor of him that runneth, but of 16. God that jheweth Mercy. This is the mighty Spring that fets all the Weights and Wheels of the New Creation agoing; this Grace is as fufficient as it is neceffiary ; we may be fure of the one, when it is declared by the infallible Word, that of cur [elves we cant think one good 2 Cor. 3 Thought, and without Chrifi we can do nothing : ?• The fame blefTed Word affures us, that 'tisJ° hni 5 God only worketh in us to will and to do $ that we pj,i|j p< : 2Xt[aved through Faith, and that not of our [elves, 13. it is the Gift of God; and he that begins a *;pli' 2 . good work in us, doth perform it until the day to g've a new Heart, and give us to 26. believe ? Why are we represented as dead in Mr. Hows Prrfciencf, p. 4^ Sethfj Redeemers Tears. Sin, Tlie Important Concern, Sec. ipj Sin, as having a Will not fubjed to the Law PhiI l *9. of God, and not to be willing to come to Chrift J"^ 1 " 2 ' 8 - that we may have Life ? Why is it faid that no Jo^'j 4 o* Man can come to Chrift., except the Father joh.6. 44 * draw him? That we are rented by him., and J er - 32.40. 7v*//f7 nation, and endeavcur'd to caft him down Head-long from the brow of the Hill : But let vain Man pride himfelf as he pleafe, this is one Letter of Gods Name, when he proclaims himfelf, I will be GmcLits, to whom I will faExod. 3J- Gracious. Chrift himfelf, who could not pof- '9- fibly miftake, afcribes the facred Manifefta- tion of Light and Love to Sovereign Mercy, ifotn fo Father, for fo it feemed good in thy fight. Lu.10.21. Holy Men in all Ages, have admired and adored this diftinguifhing Grace, as Jffdin faid, (not Ifcariot) i Lord how, is it that thou) ohl ^ 2 ^ wilt manifefi thy Jtlf to us, and not to the World I It was Judas that was fo affe&ed with the fpecial difcoveries of -Divine Love, not the vile Traytor, that Son of Perdition, but ano- ther kind of Perfon, tho' or.e of the fame Name. In this matter the Scripture is very plain, that if any are faved, 'tis not becaufe they are wore worthy, or Itfs unworthy than o- iCou.2*< triers,* but becaufe it fo fleaftth God: he is faid to work in fuch of his own good pleafure, as freely, as delightfully; he prepares the J\ IJi-Is of Glory;, he makes them to dijflr • and 'tis he that gives to know the Myfieries 'of the Kkgdcm, when Mat.13.11. to others it is not given. 'Tis th.s Sovereign Grace that invites die halt and maimed, fuch us ere in the Streets and L;ms by the High- ways Lu-M***- or Hedges : Tisthis chufes the poor of this World*, and makes them rich in Faith, and heirs of a James 2. Kingdom. 'TiS this hides the great things of the *» 2 > 5- G ofb el from the Wife and Trudent, and reveals Lu.io.ai* them unto Babes. 'Tis fit to be obferved, that , Divine Grace has difcover'd it felf to Ivfrior Verfons , when the moft confiderable Verjonages have not been acquainted with it, which (hews O 3 the t?8 Life and Death the Sovereignty of it beyond all Contradicti- on. One would have thought, that as the Beams of the Rifing-Sun ftrike firft on the tops of the Hills, fo the dawning of the Day of Chrift, had been firft perceived by the mofi exalted amongft Men ,• but on the contrary, the firft News of an appearing Meffiah, was given to Zachariah an Ordinary Prieit of the courfe of Abias, and Elizabeth his Wife. Three [atth. 2. Wife Men indeed of the Eafi, were informed 2. of Chrift's Nativity, by a New Star,* but a more confiderable number of poor Shepherds, received the glad Tydings from the Angels, the Morning-ftars. When our Saviour was brought into the Temple, the Scribes and Fha- rifees did not know him, only two Aged Fer- fons, Simeon and Anna, who were only remark- able for their Piety : the intimate Friends of Chrift, were not Princes or Rabbies, but Per- fons of the loweft Rank. A poor Woman of Samaria^ is inftru&ed in the Myfteries of Sal- vation, and King Herod is not minded : the as 26. Heart of Lydia that fold purple was opened, 5. when King r.gryfpa and Fefius that wore it, were but almoft perfwaded ,• fo fovereign is the difplay of Divine Grace to humble Man, and advance the Glory of God : Not many wife Men after the Flejh are catfd, but he hath chofen the foolifh and weak things of the World ^ that no Flejh might glory in his Frefence ; but that who- foever gloriefh^jhould glory in the Lord alone. This Grace may be confider'd as Sovereign, which is the caufe of Life : 1. As to External Reve- lation : 2. As to Internal Manifeftation. — I. As to External Revelation. The Great God difccvers his Mind, by his Word and Meffengers, when ■-■ and The Important Concern, 8cc. 199 and where he pleafes • he ftrikes a Light in a dark Place, and extinguifheth the fhining Lamp that is negle&ed or abufed ; he fends forth his Light and Truth at Pleafure, as in the firft Cre- ation he faid, let there be light* 'Tis Melan- Gen. 1.3. choly indeed to confider how (a) little a part of the Earth is enlightened with the Word of Life, How inconfiderable is the extent of a Gofpel Savour ? The Sacred Odour do's not dif- fufe and fpread far ; if the Earth was divided into thirty Parts, it may be fuppofed that lyneteen of them are Pagan, fix Mahometan, and but five Chriftian. Good God! howcare- lefs are moll about their own Salvation, and the Salvation of others ! Chrift fhewed him- felf at firft in the Central part of the World, Ju- dea was as much fo, as any we can eafily fix on ; the Knowledge of Chrift like Light, might have difFufed it felf throughout the whole Cir- cumference, had it not been for the Pride and Prejudice, Sloth and Covetoufnefs of Man- kind. We find that near the Place of our Sa- viours Nativity , only two Terfons were fettled,, and they multiply 'd and fill'd the whole Eartrr, without the working a Miracle , by raifing new Generations out of the Ground ,• and if a Bible had been fixt in the fame Place, it might have been carry'd all over the World "long ago, without any Miraculous Abearance of God : if Men had been as faithful to their Souls as to their Bodies, as much concerned about the Pearl of Price, the Great Salvati- on, as about common Trade and Traffick. (a) Mr, Nath. Taylors Serm$n before the Lord Mayor. O 4 That 200 Life and Death That the World is fo little acquainted with God, is not to be charged on God , but Man ; for the Deity was not obliged to reveal himfelf at all to an A poftate Worlds he might have made the Earth as dark as Hell ,• but it pleaf- ed God to reveal -to Adam his gracious De- fign of Salvation, telling him., that the Seed of the en.3.15. Woman (Iwuld break the Serpents Head $ the Know- ledge of this Bleffed Defign^ was tranfmitted by Adam to his Pofterity ,• if Man had not been then wanting to himjelf all the World had been acquainted with the Grace of God. But alas, Men did not only by their own negleU, lofe the notices that were given them for Di- rection and Encouragement, but they loft the very notion of God himfelf as they funk into grpfs Idolatry , which was the juft provoking Caufe of their being deferted by God. But yet it pleafed God in order to recover the languishing, expiring, forfeited Light, to fe- parate for himfelf a peculiar People, and fet them as a Lamp to give Light to the dark World ; to them were committed the Oracles of God, fo that by confuting the Oracle, the Earth might again become wife : there was indeed a Wall of Partition, but that was rather to keep the Jews in, than the Gentiles out : The Light had ipread very far for the direction of Souls, had it not been for the b.afe prejudice of the Jews. After the appearance of our Bleffed Lord, this Inclofure was laid open, and freflj Light was added to the Oracle, a bright one to irradiate the whole Earth : If Men had been diligent in its Improvement and Enlargement, our Bibles might have been carried as far as our Silver and Gold : if we had fear cht for W>f- dom The Important Concern, Sec. 201 Jem, as fr Silver, there was no more need of P f0V - 2 .4 an Angel to convey the Sacred Book from Nation to Nation, than there was for him to teach us to Write and Read • 'tis not neceffary that an AB of Parliament fhould be publifnt in every particular Houfe, when all the Subjects may eafily fee and read it ,• no more neceffa- ry is it for God in a miraculous manner to in- fpire V erf ens in all Kingdoms, when the infpi- red Book may be as eafily fent to all, and as eafily underftood by all. Where the Gofpel Light has been extinguifht, the Candle of the Lord removed, it has been owing to the Wicked- nefs of Men, to a Lukewarmn$ w, in thy Heart and Soul, Sep- tuagint. ligni- 2oi Life and Death (igftifies a perfpicuous Revelation of the Will of God, and an efficacious ImpreJJion of it on the Soul. The Promife of the firft fpecial Saving Grace, can't be Conditional in a ftricl Senfe ; (a) for then Perfons at all Times, and in all Cafes , in the ufe of Means muft fulfil the Condition, in order to the obtaining of renew- ing Grace ,• but this is contrary to Experi- ence, as in the cafe of the Apoftle Taut, and others,where God was found before he was fought : But yet the Promife is not fo abfolute neither, as to render the ufe of appointed Means to obtain Grace needlefs, that is contrary to the exprefs Word of Scripture; for when God fays, A new Heart will I give you, he fays al- fo, 1 will yet for all this he enquired of by the Houfe of Ifrael to do it for them. They that have outward and inward Helps and Means muft ufe them, and fuch have a great Ten- dency to promote our Spiritual Welfare, or elfe they are no Helps at all ; and the Promi- mifes of Grace give all defirable encourage- ment for Hope and Endeavour ; there is not fo neceffary connexion between Endeavour and Grace, as there is between Grace and Glory,- but there is a very likely encouraging Tendency of the one to the other : There is not a neceffary connexion in Nature, between In- duftry and Riches, and yet none complain, but believe, that in that way they may be Rich, and why fliould they not do fo in the con- cerns of Grace ? The Spirit is promifed more abfohtely, than Breath or Bread, for that is only (a) See Mr. Narb. Taylor _*/ the Covenant. pro- The Important Concern, &c. 205 promifed if fir their good, but the Spirit is pro-, mifed as good ; you may be more Jure of the one, than you can be of the other, fo that the connexion feems to be more probable in Grace, than in Nature ; for 'tis no where faid, Eat and Drinks and to Morrow you jhall live ; but 'tis pofitively faid, turn unto me, and I will four out my Sprit upon you, ask and you Jhall re- i ?tov. r, cewe. Lord what can be defired more ? how 2 > vain is the difpute of Man ? The Promife of Mat * 7 * 7 ' the Spirit is the great Gofpel Promife, as the Promife of the Mefiah, was the Great Pro- mife under the Jewifh Difpenfation, and it ftands between the Promife of the Mejfiah, and the Promife of Eternal Life, which are the three Great Promifes ; now if the middle Promife is not fulfilled, viz,, that of the Spirit ; the firfi Promife was fulfill'd in vain, and the lafi can't be fulfilfd at all $ for without the Spirit, we can't receive Chrift now he is come, fo that to us he muft come in vain ; and with- out the fame Spirit, we can't be prepared for Heaven, and fo that can never be enjoyed ; of all Promifes therefore we fhould encourage our felves in the hope of this; for as fure as Chrift is come, and as fure as Heaven will be poffeft, fo fure it is that the Promife of the Spirit will be fulfilled. Fall down therefore O Man in the Duft, and plead with God as a Lover of Souls, the Father cf Mercies, faith- ful to his Promife, that he would give thee his Holy Spirit ; one hour fpent in Prayer, will do thee more Service, than thy whole Life fpent in Difputing. I may confider this Point more largely hereafter, at prefent I'll only offer the Senfe of an Heathen, which I think 204 Life and Death think considerable ,• (a) Tis a thought unworthy cf God, that he fiiould be liberal in beftowing mean things on us, but penurious as to better ■ He that hath given us his Son, will he not with him freely give us his Sprit, and all things ? Tho' his Grace is fovereign, yec his Love to * fome does not imply Hatred to others ; and we need not fay that the bleffed God if he pleafed might fave all, willing or unwilling ; for all that God can do, is not fit for him to do ; he muft confult his own Glory, he is not obliged to do all he can ,• who is his Counfellor, or to whom is he a Debtor ? Why mould he exert the ut- moft Fower, when thou dolt not improve com- mon Mercy ? "Why mould he force thee to be ho- ly and happy in a way contrary to thy Nature ? If he mould do fo to one, all had the fame rea- fon to exped it, and fo the whole Method of Grace would be fuperfeded! What he does is mcft wife and juft, if he gives to one he takes nothing from another ; 'tis no wrong to me that he made an Angel a more glorious Crea- ture than my-felf ; and 'tis no injury to me, if he gives his Grace to any, and not to me. He is our Proprietor as well as Benefa&or, and fo may do with his own at he f leafs ; tor what he (a) Maximus Tyrius, DiiT 22. ^R ttom? &%tov ioki- £«£, &c. * 'Tis [aid, Jacob have I loved, and Efau have I hated : If that does not refer to political temporal Concerns, yet the word Hatred muff not be under flood in a ftrifl jenje for Malig- nity or utter Aver fi en, but it (ignifies J eft Love ; as -we are commanded to hate Father and Mother for Chrift fake, that is, love them Jefs chin Chrift. Who can fnppofe God does hate a Creature merely as Jitcb? gives The Important Concern, Sec. 205 gives fs no Man's Right : Befides he doesgre,it tbwgs for us, beyond Defert and Expedition, and (hall we thus requite him ? He is more kind to us than we are to others,, yea, than we are to our very [elves ; for his -ways are as muchifc j J>9# above curs, as the Heavens are above this Earth, We may be fure if he makes a difference be- tween us and ethers, he is not unjusl, for we can merit nothing ; nor unkind, for we have received much from him, and done but little for him, and much againft him. Who art thou,R om , 9 . therefore, O Man, that dareft to difpute or re- 10. fly againB thy Maker ? Be Hill, O proud Duft, and "know that He is God, and doth whatsoever &?Dam. 4- fleafes in the Armies of Heaven, and among the In- In- habitants of the Earth. Tis daring Infolence to direaOmnifcience, limit abfolute Sovereignty, and challenge the Almighty-One. Thou art, O Man, but Clay, and God will form and fa- fnion at pleafure: His way is fa(t finding out ; hut yet this thou mayeft be fure of, as of the very Exiftence of God, that He delights not &E* e thy death. His Mouth has fpeken it, let thine **• therefore be ftop'd. Don't darken Counfd with Work without Knowledge ; but believe the Word of God, and then leave the Iffue With God ; if thou art fan&ify'd thou (halt be laved : O the depth of the riches both cf the Wfdom and Know- Romi1 ' ledge of God ! I mould now proceed to confider this matter more particularly, that the Grace of God is the Caufe of the Word's being the Savour of Life unto Life by confidering this Grace , J. As a Caufe, with reference to God. II. As an Ejfeft, with reference to Man. 1. As Ezelc- 18. 2o6 Life and Death i. As a Caufe : So it may be confider'd part- ly as efficient, partly as meritorious, and partly as infinitum J, and here muft be confider'd four things as concerned (tho' not equally fo) in the Word's being the Savour of Life unto Life, i. Ekfiing Grace. The Dodrine of Ele&ion I firmly believe is according to Scripture : 'Tis certain that fome that are not faved are called n the Elefi of God, as the whole Nation of the ^' 7 %,Jiv>s throughout the Old Teftament. ? Tis 7 . " laid that Jehovah had chofen them to be a pecu- i Kin. 3.8. ij ar People : So is the word (Elefi) ufed by the Ifaiah 4 l -j> ro ph etS3 the Phrafe may be traced throughout Jer 9 ^.24.. tne Old Teftament, as not refering fo much to particular Perfons, as to a Church in the general • and thus the People of Chrift are faid to be 2 The{£.i.(a) a chofen Generation ; but yet I am perfuaded n- that particular Perfons are elefiedto Salvation, thro' the Sanfiification of the Spirit, and Belief of the Truth : To fuch the Word is the Savour of Life. This Doctrine does not encourage Li- centioufnefs, but promote Holinefs, as Means and End are joined together, San&ification and Salvation : And (b) no Perfon need puzzle and perplex himfelf by enquiring whether he is ele&ed or no, and by faying he that is not e- lecled can't be faved ; for the Scripture is plain,, all that are fanfiiffd (hall be faved • fo that 'tis my Duty and Interefl to look to that, and I may be then fure that I am defied if I am fan- fiiffd. 'Tis foolifn to exped an Anfwer from (a) TivQ- bLhe-trriv. See Whitby. . (b) A Saying of Auftin m»y be uftful in fuch Debates y Melius eft dubitaie fome difputedj and others mocked. He&ekiah 2 Chron. fent Meffengers to all Ifrael, but they were* - 10 - laughed to [corn; and thus in this our day, few do confider the Things that belong to their Peace ; Lu. 19.41* our Blefled Lord by his Word comes to his own, but his own receives him not ; the Word toJoh. i--f 1* many is but as a Tale that is told, and fo tho' 'tis the Word ef Truth and Life, thoufands do die with a Lie in their Right Hand ; but yet ifa.44.2a. the Gofpel its-felf is not the lefs valuable, 'tis as the Tree whofe Leaves cure the Nations: 'tis Rev.22.2. the great Inftrument of God, that fandifies and faves Immortal Souls ; for we are begotten jam. i.i8« cf him by the Word of Truth, that we may be a kind of Firfi-fruits of his Creatures. The Word of an Arch-Angel will raife dead Bodies, but I tis the Word of God that raifes dead Souls ; the 2 1 8 Life and Death the Providence of God may dired or reftrain ,• every Creature, may lead us to God as it dis- covers his Wifdom, Power and Goodnefs ^ but 'tis the Word that giveth Life. There is not a neceffary connexion between hearing and believing; but yet Faith comes by hearing, the Word is appointed, and has been fo bleffed, Ff, 19.7. to convert the Soul, to vnake wife the Simple, to rejoice the Heart, end enlighten the Eye : Blefs God therefore for Gofpel-Miniftrations ; you have not (o finning a Temple, as the Jews had, but you have the Spiritual Urim and Thum- mim, you have Light and Life ; and what can Eccl.n.7. be more valuable ? Is it a flea j ant thing to fee the Sun ? how pleafant fhould it be to behold the Sun of Righteoufnefs by vital Rays, ma- king a Day of Grace { in which dead Souls may be quickned with Eternal Life ? If your Eyes are open, and your Hearts warm, you muft fay, the Gofpel as it is facred in its Appoint- ment, gracious in its Tendency, and moft merciful in its faving EfFecls, having a dired regard to an Immortal Soul , promoting your Eternal Salvation, is one of the be(l of Bhjfmgs. The Bread that comes down from Heaven, 1s unfpeakably more valuable than our Daily Bread that fprings out of the Earth ; crave a Bleffing, and thankfully ufe it ,• he that eat- eth thereof fhall never die. f. It may be inferr'd, that this is the great Reafon why the Word is fo conftandy and vi- goroufiy eppefed by Satan. As" the Devil is the great Enemy of Souls, he will always op- pofe that Word that giveth Life,- the tenden- cy of which is contrary to his defign on Men, which is nothing lefs than Death. The Word Tfe Important Concern^ Sec. i 1 9 Word difcovers his Snares, Wiles, and Depths, which enrages his Malice, and provokes his great Wrath, 'tis the great Spiritual Weapon to pull down his ftrong Holds,- againft this therefore will he engage his greater! Skill and Power : He tempts feme to disbelieve it, tho' the Divinity of the Word is made clear by the oppofition of the Powers of Darknefs ,• he tempts others to defpife it, tho' 'tis the Word of the Eternal God, by which they mull be judged ,• he tempts others to pervert it by falfe Gloffes, and bafe Interpretations, tho' the moil: neceffary Truths are moft plain and ob- vious to every obferving Eye ,• He tempts o- thers to difpute it, and fo turn chat into a Bone of Contention, which mould be confider'd as Food to nourim Souls ,• He tempts others to hide it, that fo Souls may perijh for tack ^Hofea4.6. Knowledge ; he tempts others to negleB its Mi- niftration, or if they do attend, he then tempts them to difrelijh it, or if they like the Word, he continually tempts them to live it down, that it may lofe its Credit by the Licentiouf- nefs of its Profeflbrs. His great endeavour is to prevent hearing, diffract in hearing, or deceive by hearing, as he tempts many to think that nothing more is neceffary to Salvation ,• and do's he not often persecute the Difpencers of Divine Truth, whereby he prevents the fow- ing of the facred Seed? If that i*s not hin- der'd, he will then fow his Tares, that the Wore? may not be fruitful for the Salvation of Souls. When the Gofpel was firft preached, it filenced the Oracles of Satan, and in its pro- cedure it difpofTefs'd the ftrong Man armed, dethroned the Prince of Darknefs, narrow'd his 220 Life and Death his Territories, and led Captivity captive, by tranflating Souls from Age to Age, from the Kingdom of Darknefs into the Kingdom olmar-< ' velous Light-, and therefore are all the Powers of Hell engaged againft its further Progrefs and Succefs. Minifters and People fhould therefore do all they can 3 by Prayer, Me- ditation-, Watchfulnefs , and a<5Hve Endea- vour, to difarm and difappoint Satan with all his curfed Confederates ; who as the great De- ceiver and Deftroyer, is implacably engaged a- gainft the Word, as it do's promote "Purity and Peace in the World, than which nothing is more contrary to his Hellifh Kingdom. 4. If the Gofpel is the Savour of Life, we may conclude the "Patience and Love of God is very wonderful in continuing fo great a Blef- fing to thofe who negleft, defpife, and op- pose it. The Gofpel will be continued to the end of the World, fo that the Gates of Hell (that is, its Policy and Power) Jhall not prevail againft it ; liai. 43 *6. It will fay to the North 3 Give up ; and to the South, Keep not back : It will gather Sons from far, and Daughters from the ends of the Earth. Its Voice will be heard to the end of Time, the Golden Candleftick, with its fhining Light, will fpar- kleinfpite of Earth and Hell; many will/wjf at it, but none fhall be able to extinguifh it • but yet it .may foon be removed from one Na- tion to another, in ftri& Juftice, and with direful Vengeance. Virion may ceafe, and a Land be cover'd with fpiritual Darknefs. The peculiar People of God, diftinguifhed by honourable- Titles, high Privileges, and great Deliverances, may be abandoned by God as the Genera* Tfe Important Concern, Sec. zi*> generation of his Wrath ; no fpiritual Dew does Jer. 7. 2^ now fall on the Mountains of Gilboa ; Icbabod is writ on the once famous Churches of Afia y their Glory is departed, they are made as a Place' for Bats and Owls, and a Habitation for Dragons. This may foon be the difmal Cafe of other Nations, who abufe the Years of fpiri- tual Plenty, loath the heavenly Manna, im~ prifon the Truth in Unrighteoufnefs, and fufFer notR om# „ the Word to be a Light to their Steps, and a Lan- 1 8. Urn to their Paths. 'Tis fit to be remark'd, that pfaI - * l 9> when the Ark was put into the Temple, the ,05# Staves wherewith it was carried were not taken , Kings cut, to fignify that the Blefling might be foon *s. 9* forfeited, and the Ark as foon removed. Why, O Lord, has not thy Ark been removed from us? Why does not the Law periflj from the Priefi, andEztki.& Counfel from the Ancient, fo that we fhall fee no Sign, and there fhall be no more Prophets among/? Pfal* 74 9> m ? Surely 'tis owing to wonderful adorable Love ! How great is thy Long-fufFering to this ungrateful unfruitful People, a perverfe Generation, a Seed of Evil-doers ! Thy Go- fpel is the Blefling of Bleflings, they that enjoy it are faid to be lifted up to Heaven, and they Matth.i©; that want it are faid to be without hope*, the re- 23. moval of it therefore is of all the moil dread- ful Judgment. War, Famine, and Peftilence are not fuch vifible Marks of the Divine An- ger • when God takes away his Word, he fays Loami, not my People. Famine, of the three forementioned Judgments, may be fuppofed to be the greateft ; but a Famine of Bread is not to be compared with a Famine of the Word ; Behold the days come, faith the Lord, that ^ mos s. I will fend a Famine in the Land, not a Famine of u. Bread, zxi Life and Death Bread, and a Thirfi for Water, but of hearing the Word of the Lord. When there is fuch a Famine, temporal Bleffings are generally blafced at the fame time, there is fcarce any-thing left in a Nation but a Curfe : What an invaluable Mer- cv is it therefore to have the Gofpel continu'dj when the Hypocrify, Luke-warmnefs, Pro- phanenefs, and Apoftacy of ProfefTors are fd viOble and provoking ? We in this Land have abundant reafon to blefs God, that we enjoy the Word in its Purity and Power ; we are like Gideon $ Fleece, moiftned with heavenly Dew, when others are as the parched Wildernefsj the Doors of our Temple and San&uaries are yet open, tho' we are defcended from a Race of Pagan and Popifh Idolaters, we are yet a Gofren, a Land of Light, a Place of fpiritual Fatnefs ; how kind is God to the Unthankful and Evil ? We dye in Sin, and yet we have the Word of Life. 5*. If the Word to fome is the Savour of Life^ all fhould atteni on it, and they who hear fhould confider this as their great End , and encourage themfeives with the Hope of re- ceiving fo great a Bleffing. Many negle& and defpife the Means of Grace, Preaching to many is but MUifimefs, tho 'tis both the Wljdom i Cor. i. an £ Yower of God : How dreadful mult the Ac- l8 ' count of fuch be in the great Day, who vilify the facred Inftituticns of the Temple as mean and unnecefiary, and thereby pretend to be wifer than the Deity, who knows our Wants, and appoints what is moft apt to do us good ! Let fuch Perfons know, that the Alwife God has appointed Hearing, as the molt proper mean to promote their Sandification and Salvation : To The Important Concern^ 6cc. 225 To this only is the Promife made, as Faith comes Rom. io#; by hearing ; and if fuch make light both of his ,7 * Wifdom and Goodnefs, he will foon make them know, that the Fcolijlmefs of God is wifir 1 Cor. *» than Man. They fiiall hear the Word deliver'd *s. from the Throne, for by that they muft: be judged, tho* they will not give it a hearing in the Temple ; and then they mail tremble at that "Word, which now is bat as a common Tale > they that now laugh at the very Altar, will cry then at the Bar for the Mountains to co- Rev. & 16. *ver them and the Hills to fall on them. 'Tis fit for all in a Day of Grace to confider, that as the firft Infinuation of Sin was by the Ear, fo may be the firft Infpiration of Grace ; as the Ear was the Entrance of Sin, fo it may be the Gate of Life ; as in Heaven we fhall know God by Seeing , fo on Earth we are to know him by Hearing. The Converfion of ManaJJeh was 2 Chsoo* wrought by the Words of the Seer,* David was 33- reclaimed by the Miniftry of Nathan } the Eu- nuch was inftru&ed by Philip, and Cornelius was directed to fend for a Teacher ,• the Jaylor. was awakened by the Apoftle, and Thoufands in all Generations have been enlivened by the Word of Grace. If you value your Life there* fore, you muft attend at the Pods ofWifdom's Door ; attend conftantly, don't mifs one op- portunity : The Abfence of Thomas was to him no fmall Inconvenience ,• you may lofe a Let- fori that might have given you Life, or en- creafed Strength and Comfort, when 'tis faid of you as 'twas of him, and Thomas was not there* Let no private Concern prevent a conftant At- tendance on publick Worfhip, but let the Clo- fet prepare you for the Sanctuary. Let it be ycur 224 Life and Death Pfal. 42.2. your Cry, as it was holy David's, When fall 1 appear before God ? The Great Gcd hath declared, Pfal 87.2. t h at fa loveth the Gates of Zion more than all the Dwellings of Jacob : the Gates of Zion was the Place which the Lord had chofen to caufe his Name to' dwell ; for the Temple was built on or near to the Hill of Zion : This the Great God eiteemed more than all the Dwellings oiJa~ ccb, tho' fan&ify'd by private Devotion. 3 Tis certain that the Bleffed God is more glorify 'd by publick Worfhip than private j in his Tern- Pfal. 29.9. fie every one fpeaks of his Glory; when this is neg- Mai. i.6 le#ed, he complains as if he had no Honour from his People. The Prefence of God is more to be expe&ed in publick than private ; for there is the Name of God recorded, and he is faid to be Mat. 18. i n t i e m i£ft f fa, -people . In the Houfe of God p°* ^ are the brighter! Difcoveries both of Light and a ' 4ai * Love ; this made David fay, I pant andthirfi for God, as the Hart panteth after the Water-brooks. ^ His Experience raifed his Defire ; I went, fays ' 73 * I7 'he, into the Sanbluary of God, then underfiood I their End. In the Temple is God moft wonderful in working ; there he fpeaks Life to dry Bones, raifes dead Souls out of the Grave of Sin, they are made to hear the Voice of the Son of God and live : There he gives Sight to them that are born blind ; there he fpeaks the word, and the difeafed Soul is healed • there he cafts out the unclean Spirits, overthrows Principalities and Powers.pulls down theftrong Holds of Sa- tan, and leads Captivity captive. In the Tem- ple is the brighter! refemblance of Heaven, in which there is no fecret Devotion, but all the Church of the Firft-born make up one general worlhipping Affembiy. To fuch Wor/hip the . , greateft The Important Concern, Sccl 2 z $ greateft Promifes (as has been already hinted) are made ; Blejfed is the Man that heareth me. Pro v. 8, watching daily at my Gates, waiting at the Vofis ofll> 35* my Door ; for whofo findeth me findeth Life, and Jhall obtain favour of the Lord. Whatever Expe- rience any may pretend to, of the Power and Profit of private Devotion, it muft not be pre- ferr'd to publick Worfhip,* for Experience is not the Rule of Judgment, but the Word of God : Such Experience may only be upon fome fpecial Occafions ; and it may be, the bleffed Confequence of publick Attendance, and publick Good, muft be prefer'd to private Intereft. Let not any therefore ask, Are not ^Kings^ Abana and Tharpar better than the Waters of Jor- I2, dan ? The Waters of the San&uary are moft apt to cleanfe and comfort thee : Difpute not the matter when the Mouth of the Lord hath fpoken it • Who art thou, O Man, that thus di- Rom. gl ffutesl againfi God ? Private Duties are but as 2 °« Steps by which we afcend to the Temple i Surely they are miftaken miferable Creatures, who prefer their private Eafe to pubick Wor- fhip ; who will not be at the pains to come to the Houfe of God, tho' nothing lefs than Life and Death depends on it; every little thing is made a great Excufe. There are many prefer their worldly Bufinefs to the Solemnities of God's Houfe; who, will lock into their own jfr'^inftead of consulting the Book of Lift : And fome prefer their Diverfions to the Bleffings o£ the Sanduary ,• thefe are Deffifers of God, whofe Jealoujy will burn cis Fire againfi them. Let fuch Sinpeis confider and tremble, that the greatefi Judgments have been iaflided for fome Mif- . carriage about the pubiick Worftup of God* Q For I z6 Life and Death For this T&diah and Abihu were confuted with Fire from Heaven 5 For this Eli's Family was utterly ruined : For this Uzziah was fmitten with Leprofy, and Uz&ab with fudden Death^ and Mich J curfed with Barrennefs : Read this,, all ye that forget God, and come conftantly to his Houfe, left he tear you in pieces, and there he none to deliver you. Under the Law they went many Miles, under the Gofpel you need not take many Steps : Come, that you may have Life ; the Prieft s Lips do preferve Knowledge, Life fureiy doth not only require your con- ftant attendance, but defcrve your earneft De- sire, snd raifed Expectation, that by attend- ing, you may receive the invaluable Bleffings 'in the Hoofeof God: Therefore propofe to your feives, as your End, nothing lefs than the receiving Spiritual Life, and the obtaining Eternal Life ; without this you defecrate the Ordinances, defpife the Word, and are in the ready way to deftroy your (elves ,• magnify the Word in your Thoughts, by ferious Considera- tion, reverent Attention, fervent Supplication, clofe Application that it may be an effe&ual Mean to(andtify you here, and fave you for e- ver. Worfhipping Affemblies (hould be full o§ A&s 16. holy Ejaculations ; Lord let this Word be Life to my Sml, quicken me by thy free Spirit, let it, as 'tis , Jer. ie. the (word of the Spirit, prick me to the Heart, that I v - l8, utidy he made to cry out, Lord what jhall I do that I Pfit. 5r. may be favedl I cant change my Soul, I cant *°- turn and live $ Lord do thou turn me this Day, and I (hall be turned, create in me a clean Heart, and renew a right Spirit within me : Such Afpi- rations of Soul, fuch pious Breathings, may engage the Divine Spirit to fill th Houfe with his, Tlie Important Concern, &c. 227 his Glory y and thy Heart yvhh his Grace. Raife thy expedition, if thou wouldft receive the Blefling ,• look not on thQ Minifter with a cenfuring Eye, but look up to thy God with a craving Eye. Thy Blefled Lord was comfort- ed by an Angel, one vaftly inferior to 1 im- felf, and the meaneft Servant of Chrift may be a Mlnlfier of God to thee for good, if Prayer fills up the room of Prejudice : Thy Faith doth not ftand in the Wifdom of Man, but in the Tower cf God; obferve therefore the moti- ons of thy Spirir, in the San&uary, feel thy Tulfe often, that thou maift know whether thou art alive, and to what Degree Life is improved. Prefs the Word in thy Confci- ence; when you hear a Command, ask the Queftion, do I keep it, or am I willing fo to do ? When you hear a Fromife, ask thy Soul, do's this belong to me, can I plead it, can I incourage my ieif by it ? when you hear a Thr earning, make the enquiry within, Lord, do I f and in awe and fin not? as you hear theJoh.ii.aj? Word, put the Queftion to your felves, as Chrift did to Martha, I am the Refurretllon and the Life, believe ft thou this ? 6. If the Word is the Savour of Life, it high- ly becomes all that hear it to examine them- felves, that they may know, whether 'tis Life or Death to them/ Moft Perfons are very for- ward to cenfure others, and very backward to examine themfelves, their Eyes pry into the fecrets of others, but feldom are turned in- ward to fearch their own Hearts : But few in the midft of a large Acquaintance, are ac- 2 Cor. 1$ quainted with themfelves, than which nothing $. can be more fhameful, know ye not your J elves ? Q z fays 2 2g Life and Death fays the Apoftle, Ifpeak it to your [Jjami. It muft be a very Ignominous Character of any Per- fon to be a Stranger at Home, ignorant of himfelf, for a Soul and Body to dwell toge- ther for many years, and yet not know each rov. 19. other $ the matter is as dreadful in its Con- s' fequence, as 'tis fhameful, for they that don't know God and themfelves, muft perijh for k.ck of Knowledge. Let all therefore confider, that as 'tis fit for them to be felf-acquainted, it mult be neceflary for them to review and exa- mine their own Souls ; they muft look within, as well as hear without : it becomes them to pofflfs their Minds with a due Senfe of the very great Importances of fuch a review • for 'tis a Tryal of Spirits, whereby the Soul is arraign- ed before the Bar of Conference, and judg- ed in the great concern of Life and Death : fuch a Tryal is commanded by the Majefty of Heaven, the Authority of the Word you hear, obliges you to examine your j elves , to fe arch your Hearts, and try your Ways. As 'tis a matter of the higheft Concern, fo 'tis fit for you to confider, that if upon a regular Try- al, you mould find that the Word is not the Savour of Life to you, you have no reafon to diftrufi or defpair ; for it may be Life to your Souls. As the day of Grace is continued, and as the Promife of the Spirit gives you Effici- ent encouragement, you are not excluded by Name in the Bock of God, you ftiould not therefore exclude your feives. If you fliould find upon Examination, that you are enli- vened by the Word of Grace, the abundant Comfort that may arife from fuch a Tryal y will compenfate all your Pains, it will fweeten all The Important Concern, Sec. 229 all your Enjoyments, fupport you under all your Afflictions, quicken you in all Duties, 1 Pet. f .8. and prepare you for the greateft Bleffings ,• it may fill with Joy unfpeakable, and full of Glory* But if you mould decline and defer a Self-exa- mination, you have no reafon to think that you are quickened by the Word of God ; to determine a matter without due Tryal, mull be fooiifh and daring Prefumption : This in- deed is a common deplorable Cafe, Thoufands are not better'd by the Word, becaufe they take no pains to fee how had they are ,• they don't ftudy their own Cafe, and fo eafily think they are fo whole, as not to need a Phy- fitian. If any have examined themfelves, yet there is- reafon for frequent Self reviews ; for 'tis Gal. 6. j» more than pojfible for a Man to think himfelf to he fomething, when indeed he is nothings deceiving his own Soul; 'tis good to he fure in a matter cf Eternal Life and Death. By fuch Confide- rations as thefe, I would hope fome at leail, are inclined and refolved to try the Matter ; let fuch Perfons know for their Direction, that this Work murl be carry ed' on by ferious Confederation, fervent Supplication, and regular Com- parifon. Tis not fit for them to compare them- felves with others that are better than them- felves ,• for they may be alive, and yet not be fo ftrong as others : nor with others that are worfe than themfelves ; for a Perfon may be bet- ter than others, and yet not be as good as he ought: nor with himfelf '; for he may be better than he was, and yet not be as good as he fhould ,• but all fuch muft compare themfelves with the Word of God, which is the Great Rule of Duty, Expectation, and Judgment. By Q j ' that l^o Life and Death that Sacred Rule it plainly appear?, who are, and who are not made alive by the Word, (not Lookers, but Lovers) nor they that look on Chrift with the Eye of Pr feffion, but love Mat. 10. him with all fincere fuperlative Affedion; 3J- he that loveth not Chrift more than all, is accur- iat.7. ii. f ec j^ ^ nQt wort j :> y jr j ' im . ( not Talkers, hut Wal- kers) not every one that faith Lord, Lo>d, fodl 2 - enter into the Kingdom of Heaven ; but he that doth the Will of thdr Heavenly Father ; that fo name the name of Chrift, as to depart from Ini- quity ; (not Seekers, hut Strivers,) not they that 13.24. feek by forne feint Willies, Refolutions, and Endeavours, but they that drive with vigo- rous Purfuits, and warm Application, for ma- • 9- ny .ftjall feekto enter, but fa all not be able-, (not . 3 . Faint ers, but Finifiers,) not they that fo faint, 2 „ as to be weary of well-doing, and fo tho' they begin in the Spirit, do end in the Flefi ; 'but they who do by a patient continuance in well-doing, go on Seeking Glory, Honour, and Immortality $ for without Perfeverance, there can be no Salva- tion. Look, O Soul, on thefe four Rules, con- fider tho matter well, and put the Queftion , am I alive or dead ? and flay for an Anfwer : Has the Word Oh my Soul open'd my Eye to fee that I was once dead in Sin, alienated from the Life of God ? Has it prevailed with me, to renounce every thing contrary to the Will of God? Has it difpofed my Soul, to make a fincere furrender of its whole felf to God ? Has it conformed me to the Divine Nature and Com- mand, that I am ready to ad for him, or fuf- fer for him, preferring his Glory, and my own Salvation, before all the valuables of this "S T crld ? Do's the Word re&ify my Frame, that 'tis \ The Important Concern , 8cc. 2 r i 'tis Serious and Spiritual • and regulate my Life , is that Holy, and Ufeful ? fay to thy Soul, if I live., I breath ,• do I breath after God ? pant for him, as the Heart after the Water-Brooh ? Do I move in the way of the Divine Command- ments ? have I Spiritual Senfes exercifed, that 1 favour the Things of God? Do I think and me- ditate on God with any degree of Delight? do I ad: wiah Sincerity and Conitancy for the honour of God ? By liich Qpeftions as tbefe, you may know the State of your Cafe, if the Divine Spirit, who is ready to affiit, do's fhine r ot , &. on the Soul ; the BlefFed Spirit mufi wltnefs 16. with our Spirit s 3 if we know that we are the Sons of God. We may look on the Dial, but if the Sun do's not (hint, we can t diftinguifh the how of the Day ; we may look into our own Hearts, and into the Word of God, but without the ihining of the Spirit, we can't fee the Point, as clear and certain. Tray therefore when you Pry, look upward when you are looking in- ward. By what has been faid appears, that fome Perfons, tho' they hear the Word con- ftantly, are not enlivened by it : Such as the Inconsiderate, the Infidel, the Malignant, and the Prophane, the Prayerlefs, Senfual, and Covetous, the Hypocrite, Slothful, and Apo- ftate. It may alfo appear, that fome are made alive by the Word ,* fuch as love Chrift above all, and live to him in and with alL They who adl from a right Principle, as Faith in 2 q qu Chrift, and Love to him,* that are converfant ,§. 4 * about proper Objects, looking to the things that are not feen ,• who ad according to a fixed Rule the Word of God ,• and propofe to themfelves ap^j U2U right End, the Glory of God, may be aflured Q 4 that 23 z ii/3? rftfi £te& that they are alive ; for to them to live is Chrift, and to die will be gain. 7. If the Word be the Savour of Life to fome , fray with fervency and conftancy , that it may be fo to thy Soul. Let the Eye help the Ear, let Trayer help the Treacher j believe it O Soul, that the Word of God without, will not fan&ifie and fave without the Work of God within ; the Word is the ministration of the Spirit, pray therefore for the Bleffed Spi- rit, that by the Word, he may minifter Life to thee. The Matter dcth both deferve and require conftant warm Supplication ,• without Prayer you are not to exped a Blefling, and 2 . without the Blefling you can't be faved. Ma- ny come to the Hcufe of God according to a Gofpel Invitation; the Table is furnijht with Guefts) but for want of Prayer and Pre- paration, the provifion of the Gofpel do's not prove to them Bread of Life. Some come to 5. the Houfe of God as apprehenfive of the excellency* of the Chriftian Religion, and yet are but aim oft perfwaded to be Chriftians : Some make their appearance as influenced by the pow.er of Education and Example ; they grow up in the Sancluary like Plants in a Garden, whcfe Figure and Colour is owing to the Seeds from whence they were raifed ; the Re- ligion of fuch runs in the Blood, they fol- low the fa (hi on of their Family. Some come to the Temple cut of Novelty and Curio/try, to hear. fane new thing,- fome come to gain Refpecl a- mong a Party, fome to promote their Temporal Interejt, and fome only to fatisfy a Natural Con- fc'nnce, without a firc^re defign and defire to receive Life from the Word 1 thefe don't pray fo* Tloe Important Concern, Sec. 233 for a faving Blefling, and fo don't profit by by the Word. Many there are that don t con- fider what Life is to be received from the Word, and fo fatisfy themfeives without pray- ing for the Spirit, without whofe influence they mud perilh for ever. J Tis very evident that many profefs the Truth, and yet imfrifon the Truth in Unrigbtewfnefs ,• they are publickly Holy, and privately Wicked : the Religion of many lies only in Notion, in Phrafe, and pre- fumed Orthodoxy, they look more to the Head than Heart : and the Religion of many lies in Talk, the Lip is more than the Life ; the Religion of others lies only in an unhallowed Zeal for a Party, or in a Spiritlefs outward Form$ or in a partial Trofeffion and Performance. Thefe Perfons do not pray with fervency and con- ftancy, that the Word may be Life to their Souls,a vital, nourifhing, transforming,ftrength- ning Principle : whatever are the Miftakes of fuch, the Word mult change thy Heart, or it can't be Life unto thee ,• thy Soul muft be 2 xim. 3; transfigured by the Word, or thou art not 15. made vjife unto Salvation ; a (a) Heathen could fay, that Man cant be wife, whofe Mind is not transfigured by the Truth he learns. 'Tis only the Divine Spirit can thus transform the Heart, imprefs the Word ,• pray therefore as for thy Life, that he would quicken thee with a Vi- t Cor. 1 5 tal Touch, approach thy Spirit with his benign 3* powerful Influence, that thou maift awake to Righteoufnefs and finnot. Confider O Soul, what great Encouragement thou haft to exped: the {a) Nondum faplens eft, nifl in ea quae didicit, animus ejus transfiguratus eft, Stn. E$* 49. Spirit aj4 Life and Death Spirit in the way of Prayer, thou canft not have greater to expecb Daily Bread : The Spi- rit is Promifed, and has not the Promife been often fulfill 'd ? and may it not as eafily and fud- cienly be fulfilled now ? it has been given to many, and it was never deny'd any Soul that askt it in a right manner; there is not one Infiance in the Kiftory of more than four thou- fand Years; is not this fufEcient Encourage- ment? Is not God as much engaged by his Word to fulfil this Promife., as ever he was? He is as faithful as ever. Is not God as much hhi.j.iuinclmd to fulfill this Promife as ever? He is more willing to give it, than our Parents can be ready to give good Tidings when vje ask them : Is not God as able to make good the Word on -which he has caufed thee to hope? His Arm is not ihortned. And to fay no more, is he not as much ghrif/d now by giving his Spirit as e- ver ? This as has been already mentioned is the Great ?romfi y moll for God's Glory and thy Good ; and will he give thee Bread, and deny thee that without which thou muft pe- Pf 119. ri-fh for ever? O pray to him, and don't plead 102. againft him ; Pray that thou maifv be taught of txb.$>u- q o j^ t j iat ne W0ll ^ m ake known his Word unto thee, that thou maift fee its Spirituality, Pro- priety, Importance and Authority, fo as to be fan&ify'd and fav'd by it : Believe it O Soul, the moil: Learned and Eloquent Mini- fter with all his Reafon and Rhetorick, can't convert one Soul, without the Omnipotent O- peration of God. The Servants of God like Ezekiels Wheels move net, except the Spirit move them, they are like Trumpets that can 1 Cqta.6. make no noife. unlefs they are breathed into ; Paul 7 be Important Concern, 8cc. *3 5 Paul may plant > and Apollos way water, but God only gives the encreafe. The Prophet Elijha call 2 Kin * 2 * Salt into the Waters, and then there was no more 2t ' death ; and fo without the Influence of the^ Spi- rit, the Waters of the San&uary cannot cleanfe and heal. Pray, therefore, before an Ordi- nance ,• fay, To what purpofe do I go, if the Lord goeth not with me ? At an Ordinance fay, Lord, what do I here exped, unlefs thou blefs me ? I cannot live by Bread alone, with- out the Bleffing that proceedeth out of thy Mouth. When you go from an Ordinance, beg the Dew of the Spirit, that the Seed of the Sower may be Food to the Eater. Come to the Word of God with great Expectation, wait with clofe Attention, and then follow the Word with ferious Meditation ; let not need- lefs Walks and diverting Vifits turn off your Thoughts ,• if the Food does not ftay, and the Phyiick work, Life can't be expected : With- out Meditation and Supplication, 'tis not to be fuppos'd that the Word will prove to be Sal- vation. 8. If the Word is Life by the Spirit of Grace, do not only pray for the Spirit, butEph.4.30. take heed you don't quench the Spirit ; Grieve not the Holy Spirit of Promife. When you hear the Word, fay as the Children of Ifrael did to Deut. r. Mofes y The thing which thou haft fpoken is good for 14. us to do ; that will pieafe the Spirit of God, and thereby promote Life and Salvation. Do- ing is better than knowing : Happy are ye if ye^' 1 ^ 7 ' do them. There is not one Promife made to Knowledge without Practice in the whole Book of God. The Precept and Promife are joined by the Hand of Grace, to prevent both Pre- 2^6 Life and Death Prefumption and Defpair : without a due re- gard to both^ we can't avoid quenching the Spirit. A Fire is quenched., either by remo- ving the Fuel that did excite it., or by putting on the contrary Element that is moft apt to extingui/h it : So is the Divine Spirit quench- ed, by net dving thofe things that do promote facred Influence, or by doing thofe things that do prevent it ,• the one is done by Omiffion, the ether by Commiffion. Every Sin does Pfal 4. 4 grieve the Spirit ; but deliberate, wilful, hei- nous, repeated Sins do quench it. Stand in av>e> therefore, O Soul, and fin not, left the Spirit of God abandon thy Soul, and leave it either dead or languifhing. This Judgment above all is to be dreaded and deprecated ; the Pfalmift Pf.?i.u. apprehended it fo, when he cry'd out with the Utmoft Importunity, Lord, take not thy Holy Spi- rit from me : He was not concerned for his ' Crown . and Sceptre, his Royal Glory and Grandeur, if compared with the Influence 1 cf the Divine Spirit. If a Prince, one of the greateft in the whole World, /hall tremble at the thought of being forfaken of God ; Sub- jects fhould fear, left by repeated Sin they pro- voke the bleffed Spirit to retire, without whom they can't live, but muft periin for ever : The Word read or heard will be a Killing- Letter ; inftead of faving them, it will judge them to an eternal Hell : Let this therefore be the tender Point. Take heed to your [elves, that you don't quarrel with the Holy -One, and that you make up every Difference without delay by Re- Piov. ?8. pentance, or elfe your Life muft go for it: 6 - He that thus finneth againft God wrongeth his own Soul ; and he that hateth him, loveth Death : The Important Concern , Sec. 2 2 7 Death : not to live to the Spirit is not to love their Life, but to chufe Death. 9. If the Word is a Savour of Life to any, it becomes them thankfully and joyfully to adore the Grace of God. We /houJd give thanks for the Word, as it is the Seed of Life • but more thankful we mould be, if that facred Seed remaineth in us. We inould blefs God for the Word of his Grace, as 'tis an invaluable Bleffing ; but furely our Mouths mould be full of the Praifes of God, if it be to our Souls an ingrafted Word. Our Cry fhould be with the Pfalmift, Becaufe thy Loving-kin dnefs is better than Life, therefore Jhall my Lip praife thee. AlCribe PraI -*3-3 Glory to God in the Higheft, Father, Son, and Spirit : Had not the Father* order'd the glad Tydings to be publim'd,- had not the Son tabernacled amongfl: Men, to teach them, and dye for them ,• and had not the blcfled Spirit both indited and impreft the Word, you had this day been dead in Trefpafes and Sins. 'TisEph. 2. 1, Grace, glorious Grace, that gives Life to any • a Revenue of Praife is therefore due to the Riches of Divine Grace : you are thankful for Health and Strength, for Liberty and Leifure for Peace and Plenty, for Riches and Honour* for the Corn, the Oyl, and the Wine of this World ? thefe indeed are Mercies, but not of the right hand ,• thefe you may enjoy and yet die, and peri/h for ever • above all things there- fore give thanks for Spiritual Bleffings in high places in Chrifi Jefus. If the Creator is more ex- cellent than the Creature, if an Immortal Soul is more valuable than a Perifhing Body, an un- thinking Clod; if Eternity is a longer durati- on than uncertain paffing Time, if the ineffa- ble 2} 8 Life and Death ble Glories of an Eternal Heaven are brighter than the Shadows of the Vale of Tears ; if the Eternal Agonies of the Damned are more grievous than the Sighs of guilty Mortals, which in comparifon are but for a Moment ^ then the Word of God as 'tis to you the Savour of Life, mould raife your Praifes to the high- eft Key. 'Tis a Mercy indeed that you are a- live , but how much greater is it that you are Alive to God , when the greater! part of Mankind are Dead in Sin, as Alienated from him, and condemned by him. This is a diftin- guifhing Mercy ; do not therefore with the Lu. 17.18. Lepers, forget to give God thanks. How dull and heavy fgever your Hearts may be now, this, this fingle comprenfive Mercy will raife your Joy, and tune your Praifes throughout the endlefs Revolutions of Eternity. This is the noble ravifhing Theme of the Sprits cfjufi Men made perfect. Adored be the Grace of God for ever, that made me to differ ! Bleffed be the Lamb that was (lain, to the Value and Virtue of whofe Blood I owe my Crown of Glory ! And mould not you who are in fight Heb. 1 2. and hope, come to Mount Sion, to the City of the 22. living God, and to an innumerable Company of An- gels ? As you are enlivened by the Word, join in with the glorious Quire above, in afcribing Ecv. 5. 1 3. HofiofrY) Glory, and Vraife, to him that (itteth on the 'throne, and to the Lamb for ever and ever. How many dead Souls, how many dead Fami- lies are to be found every where? and art thou, O my Soul, quickened by the free Spirit ? a- dored for ever be the Riches of Divine Grace, that made me to differ ! I was as dead as any, but the powerful Ephata has been pronounced, and 7 be Important Concern, 8cc. 220 and I arofe frcm the Grave of Sin. God faid Let there be Light, 2nd there was Light ; Let there be Life, and there was Life ; znd I rofe up as a New- Creation before him : he hath pro- nounced it good, let rne declare him bkjj\L 'Tis he hath made me to differ from Afoftatt Angels, who never heard the GofpeJ-Sound 1 never was it faid to them, Be ye faved ! 'Tis he that made me to differ from the Blind Heathens, who are faid ^ to be without Chrisl, and (fo)Eph.2.ia -without Hope. 'Tis he hath made me to differ from Ccmmon-Vrofeffors, who have Light but not Life. 'Tis he hath made me to differ from my 'very Self; whereas I was once blind, now I fee ,• once dead, am now alive ,• once was loft am now found. Bleffed, for ever bleffed be the Name of the Lord ! Bleffed be that Eye that pitied me, that Breath that enlivened me, that kind Arm that took hold of me, and tranflated me into the Kingdom of marvellous Light. 'Tis remarkable, that but One in Ten gave God thanks ,• our Neceffities drive to God in Prayer, but our Enjoyments too often draw us from him. But after all, Thankfgiving is the moft ingenuous part of all Devotion, that which moft becomes a Soul made alive to God : 'Tis free from Self-Intereft, and 'tis the moft proper Tribute we can pay to our great Bene- factor. How skilful in this matter was the great Apoftle ? How frequently does he make mention of the Name of Chrift with adoring Thankfulnefs ? How do's he afcribe his All to the Grace of God ? And fhould not we be Followers of him, if we have obtained Mercy ? O monftrous Ingratitude ! O vile Injuftice ! £) fhameful Difmgeriuity ! not to return in Praife 240 Life and 'Death Praife what thcu haft received without the Me- rit of a Prayer ! 'Tis faid of the Apoftle Paul, A&s 9. 7. that he hear J a Voice, when others only heard a Sound of Words : Tbis is thy Cafe, thou haft heard the enlivening Voice of God, when o- ther Hearers in all Sermons, have only heard a Sound of Words, Let thy Voice therefore blefs the Lips of the Living God, who fpoke to thee the Words of eternal Life. The Eu- A&s 8.39. nuch when he was inftrufted, went his way re* Afts 2. 46. joking ; they that were converted did eat their Meat with Gladnefs of heart, and {hall I be ful- len and illent ? If I am converted, the Day of my Birth, the Day of Efpoufals, the Day of Harveft, the Day of Coronation, the Day of Triumph, is but as the difmal fhade of a Win- ter-Night, if compared with the Day of Con- verfion : then it was that I began to live ; let all my Days therefore, in remembrance of it, be Days of Thankfgiving. 10. Is the Word the Savour of Life to any, fuch Perfons fhould live to God, and then rejoice in the hope of the Gkry. of God. If any are made alive to God, it is that they may ad: for and live to him in all holy Obedience. The Obedience he requires from fuch, according to his Command, muft bofneere, we mult obey Eph. 6. 5. him xvhhfnglenefs ofhecrt, and ferve him with Rom. 7.6. ne 7 »nefs of ffirit ,* what we do muft be heartily, Col. 3. 23. a S unto the Lord, It muft be entire as to all our Mark 12. P arts an< 3 Powers ; we are to love him with all 30. our heart, all our joul, and all our Jlrength. It muft be universal as to the Rule; we muft have Pf. up 6. a regard to all the Commandments of God, if we would not be afliamcd. It muft be diligent, we Rom. 12. muft not be flotbful in Bufinefs, but fervent in Spi~ 1 '* Vlt. YIT. 7J:e Important Concern, &c. 241 rit, ferving the Lord. It muft be chearful * God loveth a chearful Liver, bis Commandments are i]oh 5.3 not grievous, it miftft therefore be our Meat and our Drink to do the Will of our Heavenly Father. It muft be constant $ By a patient continuance in well- Rom. *• 7 doing, we feek Glory , Honour, and Immortality, till we attain eternal Life. This is the Life of Obedience that the blefled God requires from thofe he has quickned by his Word ; fuch (hould therefore charge it on their Consciences, and confider it in all its Parts, fo as to improve at Confider, O converted Soul, what fort of Life thou haft from God, and muft employ for him ! "lis a Life of Faith ; live therefore by Faith in the Son of God, above the Gal. 2.2o» Smiles or Frowns of a tempting or threatning World. 'Tis a Life of Love ; keep thy-felfthen in the Love of God, in his Love to thee, fo as J u <* e2 ** not to forfeit it ,• and in thy Love to him, fo as not to extinguifh it. 'Tis a Life of Holinefs ; JJwn therefore the appearance of evil, perfecting Holinefs in the fear of the Lord. 'Tis a Life of Li- 2 Cor.j.tl herty ; the Son hath made you free, let not the Law Rom. 7. in the Members make you captive to the Law of Sin 2 3. and Death. 'Tis a Life of Watchfulnefs and Prayer ; watch therefore end pray always, that Ma f- 26. you may not be overcome with evil, but may over- i tm come evil with good. 'Tis a Life of Converfe ; 2 ° m * 15 * let your Fellow jhip be, with the Father, and with his 1 Joh.i,^ Son Jefus Chrifi. "Lis a Life of Ufefulnefs ; for- R h get not therefore to communicate; whatever Tern- ltf I3 ' ptation you are affauked with, remember that Charity is the only thing mentioned in the fo- ^ at - 2 5» lemn Account given of the Day of Judgment : 'tis mentioned as the fulfilling of the Law, Rom. 13, Again, 'tis a life for Growth ,• grow therefore l0 * R in 5^t Life and Death a Pet. 3. in Grace, exercife your-felf to Godlinefs, and then' l8 - rejoice in the hope of the Glory of God. As you &TWI.4..7. have one Life in this World, you are allured of another in a better. Grace is Glory in the Bud ; from the Seed you fliall reap the Har- veft; the Dawning of the Morning fecures the Glory of the eternal Day. Rejoice there- fore, and be exceeding glad ,• endear a Re- deemer to your Soul, and exalt him in your Thoughts, by the believing View of approach- ing Felicity : Realize the eternal World, fet it in view, and make it prefent, by that Faith Het:«ii.i. that is the evidence of things not feen, and thefub- ftance of things hoped for ; and then all your Trials and Troubles in this finning fighing World, all the Evils that you feel or fear, will not much (ink your Spirit, but the Joy of the Lord will be your Strength. As you are alive to God here, fo you mall live with God for 2 Cor. 4. ever ,• and your light Afflictions which are but for a P7« moment , will work out for you a far more exceeding and eternal weight of Glory. God will fave you in due timty and help you in the mean time, and make you happy to all eternity. CHAP. Tiie Important Concern, &c. CHAP. IX. Four Inferences drawn from the Confidera- tion, that the Word to fome is the Sa- vour of Death unto Death. II. TS the Word the Savour of Death unto X Death to fome, a few things I fhall infer from that melancholy Consideration. r. The Miniftry of the Word muft be of all Concerns the moft , awful and impor- tant. What can be more tremendous than Ex- ternal Death, and more concerning than Eter- nal Life ? Nothing lefs than this is the Import of the Gofpel-Miniftry, the Burden of every Sermon, the Mefjage of every Minifter : Good God ! how little is this confider'd in a degene- rate trifling Age ! A Minifter is a Perfon in the prophane Judgment of many the leafi needed of any ,• his Pay is envied, his Preaching de- fpifed, and his Office not only ridicul'd but nullify 'd by too many, who at the fame time are mighty zealous in writing and talking of The Rights of the Chriftian Church ; they can put a Chriftian Title to any Book, to defe- crate what is moft facred, make void what is moft neceflary y and represent as a meer common Trifle, what by the very fignature and inclofure of the Almighty is unalterably nYd, as the very continuance of the World, moft peculiarly firm and important. Whatever Senfe fuch Perfons may pretend to, 'tis certain they want Seriouf- nefs, when like a Mop Chriftian King, they pull down the Altar, and enllave the Prieft, the bet- R z ter 244 Life and Death ter to promote true Religion. Let the prophane Wit, and unhallow'd Breath of any dare or defpife the Miniftry, the Office is not Jefs fa- cred, nor its Concern lefs important. As long as One Bible is continued in the World, the Commiffion may be read; and when read, the Prieft is fecure againfl: the Cenfure and Calumny of envenom'd Tongues and Pens, by the Broad-Seal of Heaven. As a Judge of Life and Death, duly authorized, is guarded againft all the Attempts or Reproaches of da- ring Criminals : The Office of the one., is not lefs important or neceffary than the other > the great Thought of the awful Conference of Gofpel Miniilrations., made the Apoftle cry .£ ortl gOUt, who is fufficient for thefe things? That is, '(a) (as the Word fignifies) who is Worthy 3 and who is Fit for fo great an Enterprize. The ferious Spirit of 'the Apoftle was deeply ftruck with an awful Senfe of the greatnefs of the Work, upon which Events of the greateft Importance did depend^, his Thoughts were very fincere and folemn ; let others trick or trifle at their Perils a humble Senfe of Mans umvorthinefs , and a deep Apprehenfion of le Difficulty and Confequence of the Mini- sterial Work, moil highly becomes all that de- sign for, or are engaged in the Sacred Office ; a ferious afFe&ing conviction of the Dignity and Difficulty of the Miniftry, is as ufeful as offiing. (b) This will d'mB to the Throne (a) Tii l)&V0f ; (Jf) A ^very JeriouS Dlfcourfe of Dr. Williams lately print- ed, may be read with Profit, concerning the Great Importance md Difficulty of the Mini fieri el Office. of The Important Concern, Sec. '245? of Grace for conftant Guidance and Affiftaxice^ Succefs and Acceptance ; this will fix an en- tire dependance on Jefus Chrift , the Great High-Trie ft fet ever the Houfe of 'God ', for renewed Light, Love, and Power : This wiWmake Per- fons duly felicitous about the concerns of Immortal Souls: This will preferve from ma- ny Sins, which obftrud the faving tendency of Gofpel Ordinances : This will prevent fuch a profufe Expence of fome, as is injurious to Preachers and Hearers, and quicken the a&ive Powers,, that they may be regularly, vigo- roufly and constantly employed in the Great Salvation. When any that labour in the Word and Dodtrine, have fuch a due Senfe of the confequence of their Work, 'tis a fign they have h'gh Thoughts of God, 2. firm Belief of the Eernal World, a due Love to Souls, a tender Confidence and an earn eft Defire to be ufeful for the Glory of the Redeemer, looking more to their Preaching than their Pay ; than which nothing is more Neceffary and Ornamental in a Gofpel Minifter : And if any are not fo af- fected as the Great Apoftle was, their Office is a Snare, and may be a Curfie ; it proceeds from Criminal Caufes, and is likely to pro- duce the moft dreadful Effe&s ,• fuch are not likely to do much good, but rather much hurt ,• for they clon't confider the Great God whom they perfonate, praying Men in Christ 2 Cor. $. fteadto he reconciled: They don't confider for ^o. what Great Purpofes they are inverted, intruded, and employed,* they don't confider the Na- ture of their Work, which is Spiritual, Exten- five and Difficult- they don't confider what Great Things depend on their fuccefsful Manage- R 3 rnent, Life and "Death ment, as the Glory of God, the diffufed Vir- tue of a Redeemers Blood, the recovery of Souls from Sin and Satan, the enlightning and re&ifying a dark diforder'd World, the preventing Death , and promoting Eternal Life,- neither do fuch Perfons confider the 'value of Svuls for whom they are employed, the Oppofoion they may meet with in the faith- ful difcharge of their Duty, the many Weak- 9ieJJis and Infirmities, of their Flefh and Spirit : if Perfons duly confider thefe things, they would often cry out, who is fufftcient ? yea, did they only look on the amazing Confequence of the Work, as reprefented by the Apoftle, that to every Soul the Word is a Vital or Mortal Odour, they would foon fee the need of the Strength of a Redeemer, and the Joys of the Holy Ghoft for their Succefs and Comfort. — Is it not melancholy to think that the Word may be Death to the Treacher, when 'tis Life to the Hearer 1 Iff del may be gather'd, and he may be an Eternal C aft -aw ay ; the Word of Life that comes out of his Mouth, may condemn him to Eternal Death • it will be fo •with every Unfaithful , Slothful , Senfual , Worldly Minifter, the Word that he preaches will judge him, the facrednefs of his Office will bight en his Guilt, and his mif- improved Advantages for Knowledge and Holinefs, will add bittemefs to his Death. How dreadful is it to think, that that Mouth that fpoke Sal- vation, will be flopt in Eternal Confulion ; that what the Hand wrote from time to time, was only a dead Warrant figned for his own Execution. 'Tis beyond all Expreffion terri- ble, to think that the faithkf Treacher will one day The Important Concern^ 8ccl 247J day appear as a furious Devil , blafpheming God, and curfing himfelf,as having kill'd him- felf with a Word of Life. Scripture tells us, as a warning to all flothful, fenfual Servants, -when their Lord cometh , he will cut them a- Mat. 24. [under $ the Prieft fliall be cut down, as the Sa-* 1 - crifices under the Law were, and fo fhall be made a Sacrifice to Eternal Vengeance. This is a very melancholy Confideration, but 'tis much more awful to confider, that Preacher and People may perifh together: How un- comfortable a Concern is it, for Minifters to fee their Labour loft, as Souls continue dead un- der the means of Life? Tofpend their Strength for nought, to cry out with the Prophet, the Bellows are burnt, the Lead is confuted, and the Jet. 6. 29. Founder melteth in vain $ and to fay, who hath believed our Report, and to whom is the Arm of Id. 53 '• the Lord revealed? What a frightful Speda- 1 cle is an Ajftmbly languifljing in Sin ? waxing worfe and worfe, under a Difpenfation of Light and Love, dying away in Iniquity, gafping over a Grave, dropping into an Eter- nal Hell ? With what fervency mould Mini- fters Preach and Pray, that fo dreadful a Curfe may be prevented ? How difmal a fight is it 'to fee fame fleeping under the Word, and others trifling with the Word, when 'tis Life orDeathyand by it in a few Moments they mull be adjudged to an Eternal Hea- ven, or an Everlafting Hell ? And yet how common a Sight is a Soul dead in Sin ? How little Life doth (hew it felf in the common Crowd I How many dead Families are there an a Land of Light ,• we read that in Egypt ther^ was -a gnat Cry, for there was not an HoufeExod. 12, R 4 where* 148 Life and Death where there was not one dead. Lord, how many Houfes are filled with dead Souls ! what a Cry fliould this raife in our Ifrael ? How fhould Minifters weep, and People ilgh over thee Spiritually dead, and pray that God would fay to them, Arife and walk. This is the Wound -mid Weight that makes the faithful Servants of Chrift groan in fecret, and cry out, Lord, who is fufficient ? After all endeavours, to be- hold fo many dead and dying Souls, to fee after the vail expence of the Love and Labour both of God and Man, Souls loft at once ,• nothing can fupport under it but this, that though Ifrael ££j. 49- $> he not gather d 3 their Reward is with God, and they ^Cor.2.i5- way he a fweet Savour in them that periflh 1. Is the Word the Savour of Death to fome ; this fpeaks Terror to the carelefs Hearer : Some Perfons take little care when they hear, or of ivhat they hear, as if it fignify'd little whether they were faved or damned,- as if Eternal Life and Death were meer Words, emp- ty Sounds, infignificant Cyphers : Surely this their Way is their folly,- had they a bright view of the Glory of Heaven, and the Horror of Hell ,• and did they fee Immortal Souls paf- fing from worshipping AfTemblies on Earth, into the Eternal State, and there fixt as they heard and lived, either in a State of endlefs Felicity, or everlafting Mifery,- Did they thus confider that both Heaven and Hell are peopled from Day to Day with careful or care- lefs Hearers, it were impoffible for them to appear before God in his San&uary, without Care and Caution : fome are too curious , but rnoft are too carelefs, not thinking that Ser- Sermons will iffue in Life or Death.. When Mofes Tl?e Important Concern, See. 2,49 Mofes would engage the attention of the Is- raelites, he faid to them, fet your Hearts unto D >eut. 32. 1 all the Words which I tefiify among you this Day, 4& tis not a vain thing for you, becaufe 'tis your Life : Life can't be Vanity • not to attend is Death; Lord, how few believe it! how few are affected with it ! how few are afraid left by negled: they fhould die under the Word. (a) It was generally agreed by the Heathens^ that the Gods were not to be worihipt in a carelefs manner, and it was a Cuftom among fome, when they began to facrifice, to have thefe Words pronounced that all might hear, — Mind this — - : What need is there to have fuch a Voice found in Chriftian Affemblies, to awaken the Drowzy, and unite the fcatter'd Spirits, to open the flumbring, and fix the wandring Eyes ; the Cafe of fuch muft be very dangerous, who are dying, and yet are thoughtlefs of Death, and yet how common a cafe is it ? Education and Cuftom, World- ly Policy and Profit, have a mighty Influence on ftated Worfhip, whereby Perlons fatisfy themfelves with an outward Appearance, with- out any ferious Confideration of the Impor- tant Confequence of the Word of God : They put the Great God off with a little Bodily Ex- ercife, which of it (elf profit eth but little ,• but few in a numerous Affembly are intent on Salvati- on, but few fiir up themfelves to take hold of\fa £ 4 . 7 God, but few do worfhip God with that Sin- (a) Plutarch. EI" was inscribed on the Delphick Temple, (as the tfame of God is, I am) to promote Reverence, intima. ting, that the Being worfopt was neceflary Exjilence, but the Being wwjhipping, was not, or was meer Vanity. cerity %*)0 Life and Death cerity and Serioufnefs as becomes dying Crea- tures, paffing into great Eternity ; the Son of God compared fome Hearers to the Ways-fide, Luke 8. 5. where the Seed was trod under Foot, and the Fowls of the Air devoured it ; too many Hearers are like the High- way, beaten with the Feet of common Paffengers, fo that the Seed do's not flay, but vain Thoughts, like the Fowls of the Air, foon devour it. SomePerfons won't hear at all, though the Scripture tells them, that Faith comes by hearing ; to fuch it may be faid as Mofes A£b 3. did to the Fathers, a Prophet jhall the Lord your 23 ' God raife up unto you of your Brethren like unto me > him fidall ye hear in all Things, whatfoeyer he fliall fay unto you; and it Jhall come to pa fs, that every Deu-i8. !)*,,&?«/ which will not hear that Prophet, jhall he de- fer oy d from among the People. This rnuft be da* ring contempt of the Deity, when Perfons will not fo much as give him a hearing, tho' their very Life depends on it : This muff expofe to wrathful Vengeance, which no private De- votion is ever likely to prevent,- for he that Pro. 28. 9. withdraws his Far from hearing the Law, his Tra/er Jhall be an Abomination. The BlefTed God to fhew the greater!: Compaffion to perifliing Sinners, lent his Son to be a Prieft, requiring dying Souls to hear him, and live, and yet will many not hear but die. He had fent many Ser- vants' before, at laft he fends his own Son, well Matth.ai.rmgjhrt he lay, furely they will P^everence him; 37. but alas, little Reverence is fhewn him in this Apoftate World, tho' 'tis plainly declared, 1 Jo.5.1;. tbat he that hath the Son hath Life, and he that hath not the Son, hath not Life ; he himfelf is neg- leded, and his Servants defpifed, andtheCale of fuch muft be very dreadful,- for the Ma- iler Ihe Important Concern, &c. 251 iter of thofe Servants will come , and miferably Mmh.zi* deftroy thofe wicked Ones. They that will not* 1 - hear Chrift as a Saviour, faying, turn and live, will one day hear him as a Judge, faying, go ye Curfed; and they that hear without due Attention and Application, will not live by it ; Death will feize them atlaft. Oh that there- fore when we hear, we may ask as Philip did the Eunuch , underfiandefi then what thou r cade (I ? Aft. 8.30. We may with Mary keep the fayings, and pon- Lu. 2. 19. der them in our Hearts ; we may with holy Da-pf. IISMI . vid, bide the Word in our Hearts, that fo we may not fin againfi God', and then we jhatt not only be Jam. 1.25. hearers of the Word, but doers, and jhall be blejjed in our Deeds. 3. Is the Word the Savour of Death to fome, this fpeaks Terror to thofe who have fat long under the means of Grace, and yet are not con- vinced and converted by the Word. The cafe of fuch Perfons is very dangerous, though not defperate ; they have reafon to fear, but not to defpair ; they muft not negled the Means, or diftruft the Bieffing , becaufe they have not yet received vital Influence ; but they muft confider what Sin has provoked God to fuf- pend his Grace, what Omiffion or Ccmmiffi- on has grieved the Bleffed Spirit ; and repent of that, and return to God in the exerciie of Faith and Hope, through the Blood of a Re- deemer, pleading as becomes perifhing Crea- tures with the utmoft Importunity for that quickning Influence, without which they muft die; and then they muft wait on God in the ufe of appointed Means and Methods, not li- miting him as to Time or Manner ; but leaving the matter with him, who is the greateft Lover of 2^2 Life and Death of Souls, ready to fhew Compaffion to them. They that have appeared long in the Houfe of God, and yet are not the better for it, are moft certainly the worfe, if the Word don't foften it hardens; they fhould therefore be- think themfelves, and confider their danger vvich the greateft ferioufnefs, while the Day of Grace lofts, as nothing lefs than Eternal Life or Death depends on it. Let fuch but put the cafe as to their Bodies, and they may foon fee reafon enough to be greatly concerned for their Souls ; if there was but one Medicine appointed by God for the recovery of Health, and that had been often and long applyed with- out Succefs, fo that after all, the Flefh de- cayed, the Spirits failed, the Breath fhortned, finely they would look on that Man as in a Very dangerous Condition : The Word of God is the only appointed Medicine for the recovery of difeafed Souls, no other Remedy is ever like to be ufed or blefTed ,• and if thou haft in the Houfe of God thirty or forty Years heard this Word, and yet art not fan&ify'd by it, thou haft reafon to tremble, left thou fhouldft die in thy Sins, and fo perifh for ever (a). The long unfuccefsfulnefs of Means, renders the Man lefs capable of receiving good from them, and the lefs likely he is to receive Good, the greater reafon he has to fear the greateft Hurt. God indeed may convert the Soul by fome awakening Providence, he may turn the Heart by the immediate vital touch of his Spi- - (*) Fruftra Medicina pararur, Cum mala per longas invaluere Moras,. Ovid, Tit. Tk Important Concern ^ &c. 2 jj tit, yea 5 he may if he pleafe fend an Angel to perfwade the Sinner ,• but yet to exped this, when apt Efficient appointed means are neglect- ed or prevented, is daring Infolence, and moft dangerous Preemption. If Food and Phyfick don't refrefh and relieve the Body, 'tis in vain to hope that a Seraphim will prove a Phyfician ; a Miracle is not to be expe&ed when the of- fered Mercy of God is fufficienr. Confider therefore O Soul, what effect the Word of God has had on thee ? art thou hard under the droppings of the Sanctuary ? art thou jhapekfs notwithstanding all the heivings of the Pro- phets ? art thou unperfwaded and unaffected by the loud Voice of the Law, and foft Voice of the Gofpel? Awake, ftir up thy felf, call up- Joh. i'6] on thy God, for the Breath of thy Noftrils may ftop this Moment, thy Sun may fet this Noon, thy Soul may be required of thee this Night, if the Day of Nature mould not end, the Day of Grace may, the provoked Spirit may re- tire, and thy Soul be left for ever defolate. Tremble at the thought of changing Worlds, before thou haft changd Wills ; it had been better ten thoufand times over, thou hadft ne- ver been born, than to die and not be horn again by the Word of Truth. I charge thee therefore in the Name of God, and befeech thee in the bowels of Jefus, to confider thy Danger, to deprecate this Judgment, to fup- plicate for Mercy- cry out, Lord fave me, Matth.14. orlperijh; for there may be but one Breath 3°« between thee and Death. 4. If Sin through the Temptation of Satan, is the caufe of the Words being the Savour of Peatb} it becomes all to jufiify God, and beware of 254 Life and Death of Sin. It becomes all that hear the Word to jufiify God, for he is not the immediate effici- ent Caufe of the Death of Souls, he do's eve- ry thing becoming himfelf, to prevent their Dam- nation, and promote their Salvation. Confi- der O Soul what he has done, and what he is 'willing yet to do for thee ! has he not decla- Luk,2< *4» red goodwill to Men ; that his delights are with J*iov. 8.31- the Children of Men ; has he not [worn that he Ezek. 33. delights not in the death of a Sinner ? Has he not «• fent his only Son to be a Saviour by his inno- cent Life., and meritorious Death ? has he not wrote 2. Book, as it were with his own Hand> that thou maift have fufficient direction what to do, that thou maift be faved ? Has he not fent forth his Minifters to argue the matter with thee, to warn thee of the Danger, to awaken thee to due thought, that thou maift not perim ? Has he not fent his Spirit to en- lighten, convince, and convert thy Soul ? Do's he not afford thee a Day of Grace, in which the influences of the Spirit may be effectual for thy Salvation; do's he not offer his affifting, quickning Grace, if thou wilt but ask it ; do's he not give thee greater encouragement, to expect a fromifed Bl effing as to thy Soul, than he do's for thy Body, as Spiritual Promifes are more abfclute than Temporal ? and what can thy God do more in a way worthy of him- felf? he can't do a weak thing, any more than a wicked, an unfit thing, any more than an unjufi ,* for his Wifdom is as effential to his Nature, as Holinefs and Juftice ; what he has done is beji, and fufficiently aft to anfwer the end, there is no need of any more : O blefs God therefore for what he has done, and plead not with Tk Important Concern 7 Sec] with him, by wifhing that he would work a Miracle, or that in a Moment, without any means, he would change thy Heart ; this is needlefs, there is no reafon for it, but great rea- fon againft it ; that the Honour of his fetled Constitution may be maintained, that his Word may be magnify 'd, his Servants honoured, his Sovereign Grace glorify 'd, his Houfe attended, his Ordinances valued, and Creatures may both work and wait, as becomes thofe that are to receive their all from him, when they deferve nothing, and forfeit every thing. God may create ano- ther World in a Moment, God may if he pleafe convert all the World in the twinkling of an Eye ; but meer Power is not God, ormeer Mercy ; not a Jingle Perfeftion, but All-perfecti- on is Deity ,• the Wifdom of the matter is to be confider'd, as much as the Power or Goodnefs that may be difcover'd in the Performance ; whatever infinite Wifdom do's, we are fure is hefi, and whatfoever he do's not, we are as fure is neither unjuft nor unkind ,• for all the Ope- rations of the Deity muft be agreeable to his Ejfential Perfections, and Sacred Declarations, his Work and Word mult agree : If by the one we are affured he is willing to fave, by the o- ther we are alfo affured that he will do what is fit to promote that Salvation. Good God, what can I delire more! Blefs the Lord O my Soul, let me praife him, while Devils rage • they have no hope, but I have hope and help, bleffed be the Name of the Lord. "We muft notonlyy«/?/$God, bmtake heed to ourfelves, that we watch againft Sin and Satan, that the Word may not prove our Death. Satan de- jigm our ruin, and Sin. promotes ic ; we muft watch 1^6 Life and 'Death watch therefore againft all Temptation, that Eph.4.27. we may not at any time give place to the De- vil. Beware of the Ignorance, Inconfidera- tion and Infidelity, of that Malignity, Ob- duracy and Impenitency, of that Pride, Sen- fuality and Worldlinefs , of that Hypocrify, Sloth and Prophanenefs, that are the common Causes of Death. Let us avoid thofe Books and Companions, that Bufinefs or Diverfion, that hinders Attendance on, or Improvement by the Word. Let the Sabbath be Holy, let the Sanctuary be your Delight, let the Word be your Food, let the Saints be your Compani- ons ,• let Vrayer be your Tkafure, that you may be kept from Sin, and quickned to Duty, that you may love the Word, and live the Word, and then you'l be happy for ever. CHAP. Tl?e Important Concern, Sec. 25; CHAP. X. A U/e of Exhortation tv Minifters and Hearers y 1 . To the Tcople* i.H ~"0 the People is the Word either the Sa- # X vourof Life or Death; to every Soul, there is not one exception, in all Places, and in all Generations,, where the Gofpel has come : Be exhorted then to to hear, as that your Souls' may live. Tis moft certain you may hear much, and yet not live, you may hear of Bread and yet ftarve, you may hear of Eternal Life, and yet without considering what you hear , and how you hear, you will peri/h for ever. The Scripture doth moft plainly affert, that iome Hearers are Soul- deceivers, in that number may be reckoned the unattentive Hearer, that James * doth not incline the Ear to the Divine Tefti- 22 « monies.and fatten it to the Door of the Sanctu- ary : The Inconfiderate that do's not ponder in his Heart the things that are fpoken ; The In- judicious that doth not make things to differ, and fee Truths in their proper Light- the Unapfrehenfive, who is deaf to the voice !f the Charmer, though he charmeth never fo wifely : The Prejudiced, who inftead of praying over, can plead againft the Words that are fpoken : The Phantaftical, who likes only the Phrafe.but hates the Truth : The Notional, who is more con- oern'd about a Party Orthodoxy than true Di- S vinity 5 258 Life ma Death vinity : The Talkative, vvhofe Lip, but nofc whole Life do's certify, that he belongs to fuch a Church : The Cenforious, who can catch at a Jingle Expreffion , and let drop the whole Body of Divinity, lofe a Sermon, becaufe he don't like a Word : The Malignant exafpera- ting Hearer, who will, as the Hearers of holy Ach 7.1:4 Stephen did, gnafi his Teeth 3 and rage againft that Truth, feeking Advantages againft the Mimftcr, whole defign is no worfe than to fan&ify and fave : The felf-defigning Hearer, who only aims at fecular Advantage, who gives the Ear, that he may the better take the Vurfe. Such Perfons as thefe, are great Ob- je&s of Contempt and Companion, as they deceive their own Souls : Take heed therefore if you value your Souls, as you are comman- Lu« 8. iS.ded, how you hear ; before you come to theHoufe of God, prepare your Souls for the receiving the Truths as they are in Jefus, laying afide all Jam. 1.2 r .Filthinef and fuperfluity of Naughtinefs ; when A- hraham went up to the Mount, he left his Servants in the Valley ; leave the World be- hind, when you go to hear of the Con- cerns of the Eternal State , for cares will GeacM-choak the Word. Confider well the Impor- tance of what you are to hear , it is the Rom. 1.16. power of God unto Salvation ; confider where you are going, for God will be fanctifyd by Lev. lo.^.aU that draw nigh unto him ; fay as Jacob did Gen. 28, of Bethel, furely the Lord is in this Place. Fray i6 - for your Self and Minifter • I befeech you Rem. 15. fays the Great Apojlle, that you ftrive with me 30. in your Prayers m God for me ; the more you pray for your Minuter, the more likely are you Tfc Important Concern, &c. 2 5? you to profit by him ; pray for thy feif, that God would gi' 7 o thee a calm., united, feri- ous,. teachable Spirit^ that by the Voice of Man, you may be taught of God; come to tht.ltg.iu Word with an Appetite, waiting fir Gid, as for Job 2Q.aj f Rain y gaffing after the Word, as the chop fed Earth for Showers ; attend on the Word with Reve- rence, without a wandering or flumbering Eye ; the Christians may learn of Turks and Hea- thens, tho 5 theP*g/Mw differed as to the choice of the Deities., yet they all agreed, that what was J aid mufi he received as truth with allpojjibfo Veneration; and Mahometans are (V)more folemn in their iacred Miniftrations, than many who wor/hip the only living and true God, and Je- fus Chrifi whom he has fent. "When you hear, beware of a dull Ear, and itching Ear ; fome flop their Ears like the Adder, and fome by pr. $s. 4 . itching Ears turn away from the Truth unto Fa- i Tim. bles ; fuch are only for the new DoBrine^ and 4-3- the fweet Song, and complain as the Carnal A ^ s 1 7 * did, they have nothing but the old Burden. Ezek. 33. When you /^rexercife Faith and Love, with- 32. out which the Word will neither profit nor Jer. 23-31* pleafe; apply the Word to thy Confcience, j^5 -^ hear thou this, and know it for thy felf, this will prevent mameful drowzinefs : Alas, for want of this many nod, as if Religion was a Dream! The Romans voafbt their Hands and Feet before they facri* ficed to their Gods, they worfhipt -with their Heads covered* that they might not be diftttrbed by the fight of a Friend or Enemy ; Purpureo velare comas, adopertus ami£tu, Virgil (b) Ricauts Hiflory of the Turks. S z when z6o Life and Death when thou haft heard the Word, Retire, Me- ditate and Pray ; as the clean Beasls chew the Cud, fo the fear of the Lord is clean, it will make us as we ought tremble at the Word, and then by Meditation retain it, and keep it in Prov. 4.4. the midfi of our Hearty they that love the Word, 21, will pray trnt they may live the Word : The Great God fays, I am the Lord which teacheth thee to proft, look up therefore to him, that PfifQ. thou may 'ft rejoice in the Word, as one that find- 162. ' eth great Spoil, and be a Doer as well as a Hear- er, without which the Word cannot be the Savour of Life. If thou wouldft fo hear, as that thy Soul may live, remember thefe fh or t Lejfons ; prepare with Prayer, attend with Reve- rence, receive the Word in Faith and Love, difcern with Judgment, compare with Wifdom, retain with Faithfulnefs, revolve with Frequen- cy, apply it Suitably, and live it Conftantly : may you be exhorted thus to hear, 'tis not a vain thing, 'tis your Life. Let it never be faid of any of us, as it was faid of the Pharifees, they re- Lu- 7. *o. jetted the Counfel of God againfi themf elves; or a% I-. as lt was ^^ °^ tne J ews > y Q f ut %t ' f rom y ou > 46, and judge your felves unworthy of Eternal Life ; that 'is a deplorable Cafe indeed, it is repre- q,\ . j fented by the Apoftle as Witchcraft, who hath bewitched you, that ye will not believe the Truth? The Devil muft have great Power over fuch Perfons to blind their Eyes, and harden their Hearts, and ftupify their Confciences, they Eph a 2 niu ft be pojfeft as he rukth in the Hearts of the ' Children of Difobedience : a Bodily Poffeffion is a difmal Spectacle, but a Soul FoJJ'effion is much more fo; we are more [wfibk of the one than the The Important Concern, Sec. 16 1 the other, but the one is much more dange- rous than the other. This is the Cafe of thofe that rejed the Word of God, they are in thz fojfejjkn oi Satan, and poffeftby him,* they are his Captives : and what can be fuppofed more dreadful, than to be the Slaves' of him who will deceive you in one World, and will torment you in another ? O let this Judg- ment be deprecated with all thy Power, and ftir up thyfelf now, and call upon thy God, that he may incline thee to look to his Word, and love his Word, that it may fet thee free from the powers of Darknefs, it may fanBify thee now, and fave thee for ever. This is not to be expected, if you don't value the Word above all things, and put your felves un- der its Authority, revolving in the ftrength of Chrift, to do or not do, love or hate, avoid or purfue as it directs. That you may, confider a few Motives, I. 'Tis the Word of the Eternal God. The Word of a wife and good Man deferves thy Ear ; the Voice of an Angel would command thy At- tention,and will you not then have an awful re- gard to what the Mouth of the Lord hath jfoken. Doft thou confider O Man, that he made thee, and in a Moment he can undo thee ; thy Be- ing, Breath, and'Bread are his Vouchlaferaents, precarious Donatives, thou haft them but at Pleafure, his Will is thy only Tenure, and he may Will thee in a Moment into Duit, and wink thee into Eternal Flames : O tremble to think how long thou haft trifled with the God of Life and Deaths vjho kilUth and.mafath dive 1 Sam. 1.6. S 3 as 262 Life and Death as he pleafes: how long thou haft been in jeftabovfc the mod: ferious things, and fcorn'd both the Authority and Benignity of an Infi- nite Majefty ! How wonderful has been the patience of God ? it has been indeed long-fuf- fermg, or elfe thy Body had been rotting un- der Ground, and thy Soul roaring in Hell, in* ftea,d of reading thife Lines, and having li- berty to look into his Word. Let a Senfe of thy paft Folly cover thee with fhame, and humb'e thee before the Lord ; and now open thy Eye and behold the Signature of God on his own Word, it bears the Superfcription of Hea- ven, lock on the Broad-Seal, and then fay., fhall I rejed it, fhall I give the Lie to a God of Truths and defpife the Meffage of the Al- mighty ? furely one Day he will avenge himfdf on me, tear me in pieces, and there jhall be none to deliver me. 2. 'Tis the Word of the Eternal God, deli- vered at the expence of the Blood of his own Son. Jefus Chrift is the Son of God, the only begot- ten of the Father ,• be aftonifht O Soul, that the Great God fhould have but one Son, and he fhould die, that thou may'fl: hear the words cf Eternal Life. This is the Wonder of Hea- ven, the great Myftery of Love into which Pet. 1. the Angels defire to look, and is it not wonder- 2« ful in thy Eye ,• had not the Son of God hung on an accurfed Tree, and there breathed out his Soul, thy Soul muft have perifht for ever ; not cm Word had been fpoken to thee, but thou hadft been abandon'd by God as a Soul dead in Sin, deiid in Law, condemned to an Eternal The Important Concern, &c. 26$ Eternal Hell. Shall the Father part with an only Son, and that Son part, with his very Blood, and (hall not what they fay have a hearing ? wilt thou not give ear to one that died for thee, to deliver thee from Eternal Tor- ment ? O monftrous Ingratitude, horrid In- juftice ! in the laft days God fent his Son, ex- peifling that furely they would hear him; if any thing would move, it muft be the Bowels of the Father, and the Blood of the Son; and yet do s this not affed thee ? don't the Sighs and Groans, the Pain and Torture, the Ago- ny and Death of a crucify 'd Jefus, draw a Tear and Sigh from thy Soul ? what can work upon thee ? is there any thing beyond Death ? no, only an Eternal Flame, that will fully con- vince thee of thy Fau't and Folly. Believe it O Soul, it muft be a very ferious thing, a moft momentous Concern. When Chrift (peaks to thee from a bloody Qrofs, turn and live; when he applies himfelf to thee with Garments rctfd in Blood, at how 9 ■ **• jgwifc jj wroff, to affure thee that God is willing to do good co thy Soul, to fan&ifie andfave it • and doft thou not believe thou haft a Soul? furely thou art fomething more than meer organized Du#,athoughtlefs Clod: the Jhfejli- cn is a Proof, every thought that paffes, do's certify that God once breathed into thee a Living Soul; and doft thou not think that this Soul is more valuable , than a perifhing frame of Duft and Dung ? An Intelligent, A&ive, Im- mortal Beings can't be a low-priz'd thing ; it raifes thee above the Brutal World, it gives thee a refemblance of the Deity, it fets thee at the top of a Vifible World, and renders thee capable of the Vifions, Enjoyments, Em- ployments and Converfes of the Eternal State, a Soul therefore muft be of great value ; for this was the Blood of Chrift poured forth as the only fufficient price for its Recovery , if this be lofty all the valuables of ten thoufands. can't redeem ic ,• what will it profit a Mm if he gain the whole Worldly and lofe his Immortal Mat. 836. Soul? what will a Man give in exchange for his Soul? he would give ally and all would be as nothing. Again, doft thou not believe that this valuable Scul needs fome light and help from God ? is it not in an Apoftate State, dark- ned, defiled, difgraced, and condemned ? is it of it felf fit for Heaven, or fure of Heaven ; is thy own Head and Hand fufficient with- out the Light, Love and Help of God ? Alas, vain Man ! of thy felf, thou canft not think one good Thought ; thy fufficiency is only of the Lord, Why now God is willing to give thee what thy Soul needs, Light, Purity, Srength and Salva- The Important Concern, &cc. 265 Salvation : In this matter he has given thee his Word, he fpeaks that thou may ft be healed : O im- prove therefore thofe Words of Blefling ; let the Love ofCbrift conftrain thee • if thou haft any Love for thy Soul, hearken to the Voice of Wifdom, by this only canft thou be wife unto Salvation. 4. Tis the laffi Word God will fpeak for the Salvation of immortal Souls. This is the laft Difpenfation ; thefe are the la ft Days ; after Heb - *• 2 - many Prophets God fern his Son, and after him no Perfbn fliall be fent, to fettle any other Method of Salvation : The Father calls upon you to bear his Son and live ; if you don't, there remains no more Sacrifice for Sin ; there Heb. 10. will be no other Bible to the end of the World, l6 ' no other Term of Salvation offer'd, no other Conftitution fettled by which it will be more eafy to get to Heaven. This is the Word that founds till the Trumpet fliall call to Judgment ; He that believeth fliall be faved, and he that believeth™? 1 * 1 ** not fliall be damned ; he that hath the Son hath Life, and he that hath not the Son hath net Life ; He that hath an Ear to hear, let him hear what the Spirit faith unto the Churches ; Now or never. This is the laft Tryal ,• if thou doft mifcarry now, thou art undone for ever, without) Appeal, without Reprieve., Bethink thy-felf therefore, O Soul ; when thou doft: read or hear the Word, fay, If this does me no good, no other Word ever will. God has finifh'd his Book, fealed it up, and it muft laft till Time fliall be no longer ; and if I am not fan&ify'd. by it be- fore I have fmifh'd my Life, I am miferable for ever. y.If i66 Life and Death ?. If the Word does not convince thee, thou haft no reafon to think that any-thing elje Ln.itf?i* eruer Wi ^' V y ou believe not Mofes and the Pro- phets, neither will ycu be perfuaded tho one rife from the dead. The Word is a Mean apt and fufficient to anfwer its End, as appointed by in- finite Wifdom and Goodnefs, it can't be de- fective in any-thing that has a Tendency to promote Salvation ,• fuch a Deficiency would darken the Divine Perfe&ions, and reflect on the Counfels of Heaven. If this is a fufficient Mean, what canft thou, O Soul, defire more ? Art thou for making Experiments on thy-felf ? Art thou fo bold as to put the Deity on the expence of Miracles to try thy Faith ? Art thou then willing the Grave fhouid open, that a Meffenger from the Dead may appear and deliver a Meflage from the eternal God to convince thee of thy Fault and Folly ? Art thou willing that the Order of Nature mall be broken, and the Creation thrown into a ge- neral Convulsion, and the very Frame of it crack, that thcu may ft be perfuaded there is a God, and that his" Word is worthy of thy Credit and Acceptance ? Alas, vain Man ! haft thou any Claim to put in, any fuch De- mand to make ? Are thy Deferts fo great, that it would be Injuftice or Unkindnefs in God not thus to entertain thee ? Muft the World be hung in black before thou wilt weep over thy Sin ? Muft they that Jleep in the Duft be di- fturbed, before thy Confcience mail be awa- ken'd ? Muft violence be offer'd to the regular Syftem of Nature, before thou wilt believe what the Lord has fpoken ? What need is there of it ? what reafon is there for it ? Is this thy Demand ? The Important Concern, Sec. 167 Demand ? what daring Infolence muft it im- port ? have not others as much right as thee ? and may not all Men with equal reafon requeft the fame ? and if fa, of what ufe is thy Rea- fon ? or of what ufe will be the Divine Reve- lation? how needlefs is a fettled ' Constitution , the Contrivance of infinite Wifdom ? If every particular Perfon was convinced by the power of a .particular Miracle, what a Force would this be to Nature ? What Violence would be toffer'd to thy thinking Powers, if an irrefifti- ble Voice fhould fay, Let there be Light I When God fpeaks to fajftve thoughtlefs Matter, he com- mands, and 'tis done ; but when he fpeaks to active thinking Sprits, he not only commands, but fays, let us reafon together. He expostulates with Man in a way fuitable to his nature ; that Man may glorify him by a clear Jjfent and entire Confent ; that both Underftanding and Will may be concerned as becomes intelligent Beings. Why then fhould God ad againft thy Nature, or without it? Why fhould he deal with thee as with Stones and Brutes? or why fhould he do any-thing more, when what he has al- ready faid and done has been flighted and re- jected ? Is thy Forfeiture and Milimprovement a juft plea for miraculous Operations ? Dareft thou fay, Lord, tho' thy Word has convinced thoufands, 'tis not fufficient to convince me ; I don't value it, therefore I defire thou wouldft difplay thy Power fome other way, that I may be perfuaded ? How criminal is fuch Arro- gance ! How blafphemous is fuch a Requeft ! What reafon haft thou to think that any other Method, when the Word of God is not impro- ved, would be effectual ? Canft thou have brighter 2 6 8 L//% &c. tyi Thou wilt find that after death is ths Ju&g- inent ; thcu wile change Worlds, and appear before an Impartial Tribunal to aniV/er for all things done with, and in the Body ; and as an ImpenitenrAbufer of GofpelGrace,thou wilt be Sentenced to an Eternal Htll, there to feel the Vengeance of that God for ever whofe Word thou haft defpifed ; Oh dreadful Change ! Oh amazing Revolution ! Canfi: thou. Oh Sinner, think on this Time to die, and not tremble ! let me tell thee, 'tis a fingle 'time thou can ft die but once • and if the Word does not change thee,thou art undone for ever. This may be thy Cafe this Day $ bethink thy felf therefore while thou art (landing on holy Ground ; commune with thy Spirit, while thou art wearing down to a Grave. In the Name of God charge thy felf to confider that thou that art dying every moment, do the work of Time in Time, now or never ^ for thy breath goeth forth y thou returneft to the Earthy in that very day all thy thoughts will perifh: prevent p,- r the Death or thy Soul by preparing for the * l ^ J '^ Death of thy Body j when the Sun is fitting don't dream of a long Day. 8. And laftly , Confider that as thou rriuft die,fo that WoriT which thoudoft now der Ipife, muji judge thee* God Hath appointed a day in which he will' judge the ^r/J.Judgmerit is fixttd ^D^theWord of God will be the Ruk of Judg- ment. The words that I have fpoken y fays our Slejfed Lord j the fame jhall judge him in the /irv£ Johri itt day. Believe this O Soul, and tremble, for the 4^ Mouth of the eternal Son has fpoken it • the Judge himfelf who well knows by what Rule to proceed ; the words are fpoken to thtejt *hou T doffi 274 Life and Death doit reject and oppofe the Gofpel of Safvatr on ; to thee if thou art fo proud as to think the Word of Life too mean a thing for thy notice, regard, and entertainment ; to thee if the love of thy Lufts, prevents thy acceptance of Gofpel Offers ; to thee if thou art indifferent whether the word be Life or Death unto thee, and fo art not concerned about a Gofpel Invi- tation-y butmakeft thy excufe by a Piece of Ground ', Luk.14.8.,, Wif e or a Yoke of Oxen. If thou art fuch an one, I tell thee, the Word will judge thee at the lafi day ; the abufed Word will be the caufe of thy condemnation j by its Authority it will 0- bligc to punifliment, /or he that belie w '"* at is lawful don't ex- iTim.Y.ceed in, tho' you plea fe your felf, and what is o. doubtful don't proceed in without due Care and neb. 13* Caution ; for wbatfeever is not of Faith, is Sin, Be not only ferious on tliQ LorJs-day, but every day $ maintain an awful Se?fe of your Great Work and Glorious Mafter, that you may be more and more ferious ; fiiritualize thisWorld, and realize another. Think often upon the Duties you are to perform, the unfpeakable Worth of theSouls for whom you are pleading* look up to the Eye of your Matter, that is fix'd upon you^ look downward on the hollow Earth on which you Hand, and into which, in a lit- tle while, you muft drop. Look forward to an awful Tribunal, and a vaft Eternity ; look backward on loft Time, and mif-improv'd Ta- lents ; look roundabout on dying Perfons and peri filing Obje&s, and fee the Fafltion of all Things paffng away. You do well to think of- ten on your Ordination Vow^ what you have pro- mis 5 d The Exhortation. 283 jriisfd toGod, and how youareoblig'd to him ; read often the Epi files to Timothy and 7itm, as *he great Remembrances of your Work and Reward; Meditate every Day on thz Four I a ft Things, Death, Judgment, Heaven, and Hell, and then confider that the Word you Preach to others will one day judge you, and, without Holinefs, muft condemn you; And how dread- ful will your Cafe be, if, when you have preach'd to others, you your felf Jhould be an E- ternal Caft-away ? 1 % . Be prudent. The Eyes of many are upon ou, and the Hands and Starts of many will e again ft you : for the World hates you ; walk therefore with wifdom towards them that are Cololq.^ without. Your own Credit zn&Ccmfort, as well as the Welfare of others depends upon it : You muft walk circumfpetfly ; if you are not willing that the Ways ofGodflwuld be evil fpoken of, you rnuft not lay a great ftrefs on little things, nor a little ftrefs on great things $ but weighing every thing in the Ballance of the Sanctuary, and there let God and the Soul weigh down all ; you muft be wife As Serpents, as well as harmlefs as Doves. The great Variety oi^ xu u Cafes and Circumftances in which you will '" be concern'd in the courfe of your Miniftry, The Place in which by the Providence pf God you are fixing in, does loudly call for Pru- dence as well as Piety, Take care that Wif-\ dom don t degenerate ^nfo' Craft. Look upoq Vrieft-craft to be the moft ignominious thing in the World. Tricks and Shifts are unfuitable to the Sacred Dignity of your Function ; Let jiot therefore the JVifdom of the Man ever tl'Or 284 The Exhortation. trefpafs on the Integrity of the Chriftian, or the Honour of the Minuter : But be wife ac- cording to rule. Offences will come, but Woe to them by whom tb y come. If you would avoid then), beware of Superfiii^on on the one hand^ and Senftsality on the other. Superftition is the Jvry of Religion, that draws its Nourifli- fiient,a*ncl renders it ufelefs and uncomfortable. Senfudity muft be a Scandal to your Sacred Fundion ; They that are fexfhal, have not the Sprit. Ifwe^TJ with the Glutton, and drink 'with ihe Drunkard , our Lord will come, and cut us f.Jzsnder. The Vrieft (hall be made a Sacri- fice. By Suferftitim you will expofe your felf to the Wife, and by Senfuality you will expofe your felf to the Weak, and by both you will be utterly difbhd for any prudent Management^ Pet K ?n dwife Procedure. Be net b m fie tin other '** jMeys natters : Don't carefs, but rather curje a Tale-bearer, who generally has as little Puri- ty as he has Veace. Avoid thofe Places and Company that will enfnare and expofe youj for there are many Tilings which are not fin- ful which are not expedient, which will leften your Efteem, and abate your Ufefulnefs. The Trie ft s under the Law were to keep themfelves at tht greateft diftance from every thing defi- ling ; and by Spiritual Wifdom you muftfhun the Abearance of 'Evil Avoid in your Con- verfation Mprc/tnefs on the one hand, and Le- vity on the ocher 5 that your Minifiry be not bhmed. Our Refutation is as much in the Hands of God, as our Lives ; but yet it can'c fee CuppoYd that the People will have any re- gard to what we freach^ when they fee we have little regard to what we pratl'ice* 4. Be The Exhortation: 28$ '4. Be faithful . Great is your Work, 2nd great regard trk>ft be had to Conference irnhe conftant Dif^ barge of it. It becomes you as a Minified as well as r Chriftian, to refblve with Holy Job, 1 will hold fft my Integrity j I will x^ z - ^ not let it go ; my heart fb U net reproach he as lor.g as I live. Confcience is the bed Friend or worft Enemy : Keep therefore the Myftefy of ^Tim.3.^ Faith in a pure Confcurtce. Confider well all the Parts of your Work. You arc to attend con- stantly on Divine Miniftrations, labour in the Word and Doctrine, exhort in publick and in private ; watch over the Flocks to preferve them from corrupt Doctrines and Convert- . tion. You are to oppefe the Growth of darr- geiuus Errors, and the more dangerous pre- vailing Vices of the Places where you live. You are to dm& the Ignorant, rebuke the VicSo-.s^ encoi rs^e the Righteous, cornforc the Difconibtate, and vifit the Affii&ed ; and you null pry as well as preach. The High- Pried und^r the Law had the N^me of the Tr/k on his Bre fflate when he went into the Holy Place, to fignifie the Lc your Faith- fulnefs will be a great Cordial, living and Mat. 25. dying* only the faithful Servant JhaU enter into SI * his mafters joy. Kom. 12 i* Se ^£ m - Not fl ot tf»l in bufinefs, but lr# " 'fervent in ffirit, ferving the Lord. To this Command you muft always haye at due re- gard the XLxhortMiG'n': ''i&j gard ; for cur fed is he that cLth the work of the Lordna when nothing lefs than Sal-fc T *$* l( * ld Pet. $.8. and do not theEnemiesof Souls go about feeking "whom they may devour • does not the filliesof the weak, and the faults of the wicked call loudly upon you; will not your diligence for them be for the Glory of God, and their good, will it not be a Credit to Religion, a Joy to Angels," and a Difafpointmmt to Devils ? will it not be for your prefent grooving Peace, and your future increased. Felicity* for as you fow,fo (hall T .you alfo reap. Expofluhue therefore with your Telf, fiir up the gift of God in you ; ask the que- ;1ion oUen, Can I do no more fcr God who £ave me alitor Chrifi who died for ^ouls ? Can I do no more When the Salvation of others and my own Salvation depends upon it ? can I do no more for a Soul when I have done fo much for a Body ? can I do no more when I have done fo little ? can I do no more when I cant do too much ? can I do no more when I may be doing my hft ? can I do no more when the more I do, the more I flail reeei-ve? 6. Be much in Prayer. As a rational Creature y you are obliged to acknowledge the gre£t God by Prayer and praife: for you live on the Alms of Heaven, and are maintain'd by the Contributions of his Earth ; for a Man not to pray is to degenerate into a Brute or a Devil ; the Brute cannot, and the Devil will not : As a Chrifiian, you are under a peculiar obligati- on, to be often on th^ Knee, that you may exercife The Exhortation. 2 89 exercife Grace, mortifie Corruption, perform your Duties, bear your Burdens, and enjoy your Comforts, as becometh the redeemed of the Lord ; you have fuch bright Difcoveries of the divine Perfe&ions, and of your own Wants; fuch an Advocate wkhcur, and fuch an Intercejfor within, as dire<5ts and follicits to conftant Devotion. As a Minifter you are un- der more peculiar Obligations to be both fre* quent and fervent in Prayer: you muft not on- ly watch with Induftry,but pray witbFerven- cy ; what you flant by Preaching, hater by Prayer, that's the moft likely way to be fuc- cefsful ; without this it's not to be expe&ed that God will blefs us, as Instruments to quicken dead Souls, awaken fecure Confci- ences,and Comfort diftrefs'd Spirits. Our Lord and Mafter was much in Prayer ; and while praying, he was Remarkably ownd of God ; as at his Baptifm, Transfiguration, and a little be- fore his Death : When he was Witntfs'd to by Heaven, he was found praying upon Earth : And when his Servants open their Mouths by Prayer, the Heavens, are moft likely to open* and fill them with Bleflings. Prayer in private may make the Face YikzMofes's to fhine in the Pulpit ; all ourSprings are inChrift,from his ful- A&s a£ nefs, we muft receive. I have obtain d help of God, zz * fays the Apoftle, and continue to this Day : he ob~ tain'd it by Prayer, and without it we muft not expe& help or continuance; we muft be taught of God to inftrud others ; we fhould pray there* fore for his Teachings and Blefmgs, that we may CoI °f- *• increafe with all the increafes of God : Paul may \ 9 q ou ^ plant and Apollos may -water, but God only can ^ 7# five the increafe. • U •?. Be 290 The Exhortation* 7. Be patient. You muft expecl to meet with difficulties in your way and work, from the Ignorance and Miftake of fome, and from the Paflion and Prejudice of others. You will not find it eafy to manage your felf fui- tably to the different Cafes and Capacities^ Tempers and Conditions, of Perfons with whom you will be concerned. The Inconftati- cy and Treachery of your own Hearths well as the Faults and Follies of others, will make you often uneafie. Without a patient Care and Caution, from a threatning World and tempting Devil, from Fools and Knaves,Brutes and Idiots, you mull exped to be difturbed. Arm your felf therefore with Patience, with 1 Cor. 13*3, workings waiting, bearing, Patience: Be not 5- furpris'dj be not eafily provoked^ fuffer not your felf to be difcourag'd r For better is he that is patient in Spirit than he that is proud in Spi- Ecc. 7. 8. fit • for the end of a thing is better than the begin- ing: You mutt expeft to be obferv'd and cen- fured by the envious Eyes, and malicious Tongues of the common Crowd : You muft pafs thro* . p , DiJIionour as well Honour, evil report as well as 8, 9, 10.' good report, &c. you will meet with many a falfe Charge and vile Reproaches from Tongues fet A&s 20. on Fire of Hell', but let none of thefe things move *4- you. The Servants of God in all Generations have been mocked and mifufed, talk'd againft by 1 Cor. q. the Walls and Doors of the Houfes. The Apoftles 1 3* were a Speclacle of Co?2tempt to the World ; your Predeceffors gave you a glorious Example of Patience and Long-fuffering • Fury did not iCor.ri.difcourage them, and Malice now can't dif- *• grace them. Be a follower of them as they were ' of The Exhortation 1 1 9 1 ofChrifi ; by a patient continuance in well-doing, * p et 2* put tofilence the moft malignant Accufers. I5, 8. Be peaceable. You preach the Gofpel of Peace ; and therefore it highly becomes you if it be poffible, to live peaceably with all Men : Rom. ti. On fuch is a peculiar Bleffednefs, pronounced, ™£ Bleffed are the peace-makers. Peace was proclaim- ed, when Chrift came into the World • it was purchasd by him when he Tabernacled with Men ; he charged it with his Difciples when he left the World. He commanded them to keep it that he might find it on the Earth when he return'd to the World again, who was to come again without Sin to Salvati- on : Keep therefore the Unity of the Spirit in the Heb. 9. bond of peace, if ever you exped a Biffing on 28. your minifterial Performance. Confider who ^P 11 - 4* 3* are the Perfons that hold the Head, and believe that good Chriftians mufi agree in greater things than 'tis poffible for them to differ in, Lee not therefore a Zeal for any Party intrench on common Chriftianity., and diftrain upon fa- cred Charity. Hifi thou faith, have it to thy R felf; without deceiving or diflurhing others ; let 2 ° ' *' not any privateOpinion be thsStandard of Truth, nor the Opinion of others the Rule of thy Judgment ; but what is moft for the olory of God, the Honour of Chrift, the good of Man- kind, look upon as true; and \qz Truth and Peace then go together. If you differ from others jdon t think your Separation is your San- Bificc.tion; let no unhallowed Fire be found in your Cenfer ; let not the Fla me of Contention, wafte more than the Fire of Perfection : If the Prieftsjlrive who will offer Sacrifice , and if Shep- U 2 herds 292 The Exhortation. herds don't agree, where will the Sheep find due Pafture ; Minifters fhould therefore fay to one another as Jofefb did to his Brethren, Cen. 45. fall not out by the way $ for the Servant of the Lord a2.them to lack. He hath faid that he will 16. cloath his Priefis wtth Salvation which I think (with the judicious Dr. Barrow) we may un- Eccl. 3. derftand of temporal Bleffings; rejoice there- 12. fore and do good : Not to do good is to be unjufi to others ; and not to rejoice is to be unkind to your felf: Let the one therefore feed the o- ther ; let holy Vfefulnefs always minifter to ho- ly Joy > but yet avoid vain Mirth and fiolijb Eph. 5.4. J e ft in gi which are not convenient : Let not thy Mirth be Madnefs^let it arife from fomethiug within rather than from any thing without. Let a good Conference be your continual Feafi y and the Hop: of a fare glorious Reward your growing Joy ; let Purity and Peace go together j Mini- sters under Chrift are the Saviours of the World j 2nd furely thzjcy of theLordftmridbe their ftrength* Cherifh a Love to Ghrift, and a Love to im- mortal Souls 9 - live above this World, by a fe- 1 Pet.i.p.rene Spirit, looking to the End of your Faith ^ even the Salvation of your Soul ; and you will be chearful. Be conftant. The Priefts under the Law had a Difmijfion ; but as long as you are able, you mult be faithful, confiantly attending at the holy Fev.x.io ^ tar : Y° u mu ft b e faithful to the very Death, or elf e you will not receive the Crown of Life. If Heb. 10. you look back, and draw back , the Plow will 3& not fucceed, and God's Soul will have no plea- fure in you. The Grace of God is ready to af- fifl you, the Mercy of God to accept you, the Juftice of God to plead for you, and the Faith- 1 Cor. 1 5 . fulnefs of God to reward you. Be fiedfafi there- s ?$• fre^ and immoveable, always abounding in the work of the Lord, and your labour in the Lord flwll not be in vain* TheiS 1 'be Exhortation. 295 Thefe are the things I charge upon you with the greateft Solemnity, according to the Authority of Chrift ,- and with the greateft Com- ■pajfion according to the Bowels of Jefus ; and with due Humility, as being fenfible of my own Faults and Follies. When Aaron and his Sons were confecrated, it's faid of them for their Honour, that they did all the things that were commanded by the Hand of Mofss. 1 can allure L g you from the Word of God, that if you do thefe things, you.fo all never fail. May the great High Prieft increafe your Gifts and Graces for his own Service and Glory, the Credit of Re- ligion, the Good of Souls, and your own in- ward Peace". When Aaron was anointed, the Oyl ran down from the Head, to the Skirts of the Garment. May you have fo plentiful an Un- dion of the Divine Spirit, and be blefs'd with all the Increafes of God. You, my (Reverend Fathers and Brethren) who have been concerned in this Solemn Invz- ft it are, have reafon this Day to confider the Duties and Privileges of your High and Holy Calling. Herein I may be your Remem- brancer, tho' I cannot be an Inftru&er. Does not this Solemnity call upon us this day, to look back on ourpaft Mifcarriages ? In many things Jam. 3.2. we have offende'd all. Our Application there- fore mould be, Oh enter noiinto judgment with ^' I 43« 2 ' us ; for in thy fight $1 all no man living be jufiified. If thou, O Lord, art ftricl to mark what is done a- Pf« *3°"3" mifs ; whofiall ftand ? Create in us a clean heart, *" 5*«iQ« and renew a right fpirit within us. Surely we have not a&ed fuitably in every refpeel, to the Dignity and Purity of our Functions. We V 4 have 290 itoe bxnoYt anon* Rom. ir. have not duly magnify *d our Office , by Labour *3' and Travail, planting and watering in the Vineyard of the Lord; by a contempt of riches and Phil. 2.2,1 .filthy lucre, not feekingour own, but the things of Qhrifii by patience in f offering for the Name ofChrifi, z. Cor. Cpadirig thro' Honour and Difhonour, a good e, ^ # r.port, and evil report, as deceivers, and yet true ; by Afts 24. a holy and blamelefs converfation, keeping a confci- !$• ence void of offence towards God, and towards man. May notour Hearts fmite us this day, that we have not employ 'd our Parts and Powers, flirr'd up our Gifts and Graces with the utmoft Vigour, to prevent the Ruin, and promote the Salvation of immortal Souls ? Don't the Groans of the Churches, and the Spoils of Souls wit- nefs againft many ? And are we free from Faults and Follies? We have reafon this day to be afhamed that we have done the Work of theLordtoo negligently, that the Love ofChrlfi and Souls has not powerfully conftrain'd us. The High-Prieft under the Law was [to carry on his Forehead the Iniquity of the holy things ; the moft pure Services were not finlefs; the holy Priefts and holy Sacrifices had fome Biemifhes and Imperfections : And we that are Minifters of the moft High God, need the Blood of our E-.18.3S.H1gh Prieft, who was both a Trieft and a Sa- crifice, to cleanfe us from the Sins of our moft holy Miniftrarions ; to purge away the Filth of his Houfe,ai well as of our own. It can onfy by his Blood be writ on both, Holinefs to the Lord. May we all this day be waflied with the Blood of Sprinkling, fo as to be purify 'd, par- don'd and accepted ! May we this day refolve t>oI. 4.17* j n j-^g Strength of Chrift to take heed to our fclves y and the Miwfirj committed to m y that we may- be The Exhortation. 297 be faithful to immortal Souls. As we have reafon this day to be afhamed, fo have we a- bundant Caufe of Bleffing and Praife. It becomes us to blefs the Name of the Lord,who fpared our Lives, and inclined and Called us to ferve at his Altars ; who has continu'd us in his Houfeto this day j who has encouragd and fupported us under all Weights and PrefTures, and bleft our Labours with any Succefs. Who are we, and what was our Father's Houfe, that we mould be anointed for the Temple, and be Minifters of God for the good of Souls ? Blefs pr 2 ye the Lord, allye hzs Minifters ; let all the people -praife him ! How great is our Privilege ? how glorious will be our Reward? If we are faith- ful to the death, we mall receive a Crown of Life ; if we mine as Lights of the World, we R fhall mine as Stars for ever in the right hand of the Redeemer. When Peter was preaching, the Holy Ghofi fill on all them that heard the Word, A&s lo* May the blelfed Spirit affift you in Preach-*?' ing, and others in Hearing, and clown your Labours with abundant Succefs. And now it becomes me to fpeak a Word to you that are Witnejfes to this folemn Con- secration. When Aaron was confecrated by Mofes, we read, that the Ajfmbly was gathered together to the door of the Tabernacle of the Congre- gation. This is the Thing which the Lord com- manded to be done. What we have done, is ac- cording to Order. I hope none here will fay what fime of that Afjlmbly afterwards faid, Te take too much upon you, ye Jons ofLzvl. As long as a Bible is to be found in the World, our Qommifjio-ri may be produced^ however fome may The Exhortation. may think that our Mini fir ations are meer Nullities. The Law of God and the Law of the Lmd may give them an Anfwer, without much difputing. The Order of Presbyters was always allow V, and is not now retrained. It becomes you this day to blefs God for a (stiff el Miniftry ; the greateft Bleffing to a fm- -•^\ earning World ; and that you enjoy a Liberty to worfhip God, according to your own Perfwafion. Let not that Liberty be a Pretence ro prophefie, or a Breach of Charity ; but lee it be thankfully and peaceably impro- ved for the Glory of God, and your own good, Withbut cerifuring and condemning others ,• " if vcu think vou have more LrfhL it will J. d j be a Reproach if you llibuid have left Love. Let Purity and Pi?^e be the happy Fruit of that Enlargement, which you owe to a Queen 3 as Gracious at home,as (he is Glorious abroad; and bieis God, that under the benign Influence of her wife, Juft, and merciful Government, you enjoy a keg&lat Miniftry , which is more immediately intituled to the divine Bleffing. The Invafion of the Miniftry by Men without Character and Miftlcn, Rude and Unlearned, of mean an J fordid Occupations, is to be deeply la- mented , and rigo'roufly oppofed. What a Reproach is it in our Ifrael, that Illiterate Ar- ns and Mechanich who are ignorant to de- ceive themfelves, and prefumptuous in decei- ving others^ fhould fet up for G off el Minifters? 'i he Evangelical Miniftry is as facred as the Legal Prieft hood : Form man taketh this honour tofelfy but he that is called of God, ai was A- ;iron. Without "due Qualification^ and Regular '.on, any pretended Miniftry is but an U- The Exhortation. 299 Ufurpation, fuch Perfons may prefume to a&, but their Warrant is not ' figned. They may pretend that the Spirit of God does not need the Learning of any, but they may be fure he does not need their Ignorance -, the Spirit of God is a Spirit of Wifdom and Or- der, and therefore darknefs and confufion are none of his Gifts. Some may pretend to extraordinary Illuminations and Excitations, but others will look upon it as Defign or Delu- fion ,• if they wanf Senfe and Order, Purity and Peace, it may well be fuppofed to be no- thing more than a Chymicd Operation, Diaboli- cal Sugge (I 'ion, or Mechanical Agitation. Many are ready to fay the Apoftle Paid was a Tent- Maker, and therefore they may Work on the Week-day, and preach on the Lords-day ; to fuch Til freely fay, when they are duly qua- lified, and regularly J ent forth', as the Great Apo- ftle was, if there be a Neceffity, they may firft make their Tent, and then Preach in if. 'Tis fit for fuch Perfons to confider, that it was a Cufiom among the Jews, of what Rank or Quality fo ever, to teach their Children fome Ingenious Art, as a Remedy againft Idlenefs, and as a Refer ve in time of want ; There is a memorable Inftance of this Cuftom in the Two Jewi(h Brothers, the Story of which is largely related by Jofephus; * the fame Cuftom prevails amongft the Oriental Nations to this day ; he who fills the Throne, works fometimes with thofe Hands with which, at other times he Wields the Scepter, f The molt learned Men among the Jews, as they learnt fome f Amiq. Jud. hxfycaz, tKnowtl's Turk. Hift. Vol. z. Piece 3 co The Exhortation. Piece of Mechanifm in their younger days, fo they afterwards fpent their fpareHours there- in * the greateft Rabbies did notexcufe them- lelves. The Apoftle .Paul was brought up at the feet of the Hebrew Mailers, and according to cuftom did employ himfelf in Tent-making, or in making Tape fries and Canopies, wroughc for the Palaces of Kings and Nobles, as the original Word will allow. St. Paul's Birth and Education was very creditable,for he was born a Roman Ctfi&en; this Priviledge did de- fend to him from his Anceftors; he laid the Foundation of his Studies at Tarfus, an Aca- demy as famous as Athens ; there he was furnifh'd with the Learning of the Greeks, as appears by his Citations out of the Authors of the greateft Name *. From Tarfus the Apo- ftle went to Jerufalem, and under the Hebrew Sages was acquainted with the Divine Philo- sophy of Mofes ; he become hereby a Perfbn of Great Credit and efteem ; tor he was known to the High-Pritft, and all the Eft ate of the Elders, to the whole Supreme Council of the Sanhedrim $ he could boldly appeal to the Teftimony of a :v hole Nation: fo that we may conclude that the Apoftle was no other way concern 'd in this C?afi' f thsLn as the greateft Doctor s^mong the Jews were employed occasionally in fome Calling, ineerly by way of prevention againft fud- dain and flu-prizing Turns of Providence : It whs not* daily Task and Bufinefs. it has been well obferved by an ingeni- ous Perfon t, that the Cafe of the Apoftle j fo fingular, that the prefent Minifter s * -\s Aratus, Meaander. \ Mr. Falle in a Yifitat. Sermon, p. li. can* The Exhortation. 301 cannot be influenc'dhy his Example in this mat- G *J« I « I 4- ter; for the Apoftle was exceedingly &uccefs of his Miniftry by putting any to conftant Charge. When St. Paul wrought for his Maintenance, it did not U-jftn his Care and Vigilance for the Churches ; the work of God, did not ft and ft ill while the other went on: and 'tis fit to be confider'd, that the Apo- ftlefeems to be aware of the 111 ufe that might be made of his Example ; in as much as he takes great Care throughout his Writings to af~ fert the Liberty and Privlledge of the Evange- lic*! Miniitry, and to free it from manual La- l CoTt 9* hour ; he profeffes what he did was the Refult of his own Choice j he infinuates that of all the A (lies he only and Barnabas wrought with their Hands ; and that they bad power alfo to forbear working, and challenge a fuitabls Main- tenance from the Church : For who goetb a 13- *4* Warfare at any time at his own Charge, &c. who plmteth aViney rd and eateth not of the fruit there- of, Szc. the Lord hath ordained that they that preach the Gofpel Jhould live of the Cofpel lAs Chriji him- felf had J aid, the workman is worthy of his Meat. And after all, the Apoftle himfelf received the Math. 10. Benevolence of the Churches; For hefpeaks. 10. of 302 The Exhortation. | Cor. it. f Supplies fent him once and again from Mace- donia, I might here obferve to you that the Heathens would not fuffer the Minifters of their Religion to do any fertile work; the Advance- ment of an Artificer to the Dignity of the Vriefthood was declared by them to be a difre- fpett to the Gods *. The Priefts and Levites under the Law by God's fpecial Command Numb.i8.h a( j no p r t in the Inheritance of the Land, that the necejjary Culture thereof might not debafe their Minds, and make them lefs fit for facred Miniftrations : they had nothing to do but in their feveral Ctajjes and Conrfes to attend the Service of the Altar f. The Clergy in this Nation fubfcribed a Declaration that they would not inter medle with any Occupation *j With- outfuch a Subscription the Spirit of God dire6h I mi. 4. ^: n jfl ers to give themfelves wholly to it. He that warreth entangleth not himfelfpvith the affairs of this Life. As you have reafon to blefs God this Day for a regular Miniftry, fo you have abundant Reafon to confider how you are obliged to carry your felves towards them that are t Th f <. fa 0 N - CX <2>Y~\V ViTVY-V O Z55S \"" Division Section I ■ I r. uaaouoo adoci xaTBiIoTM