Godly Fear, Application · Part 4 – Part 5

Godly Fear · Application · Part 4 – Part 5

p. 133IV. What you ſhould Fear.

'Tis too long to tell you of every thing that is to be feared; Fear eſpecially theſe Things following.

Fear

1. Your Delilahs, or your beloved Sins.

2. Your Jezebells, or your painted Sins.

3. Your Iſaacs, or any beloved Creature.

4. The Croſs, or Affliction.

5. The Curſe, or Damnation.

1. Fear your Delilahs, or your beloved Sins. You have reaſon to fear every Sin, greater Sins, ſmaller Sins, common and ordinary Sins, ſtrange and unaccuſtomed Sins; there's no Sin ſo groſs, but it may be thy Sin; and there's no Sin ſo ſmall, but it may be thy undoing; there's no Sin ſo great a ſtranger to thee, but one time or other it may give thee a viſit; thou mayeſt be tempted to that Sin, which thou waſt never tempted to in all thy life, thou mayeſt be over-come of that ſin which thou never committedſt all thy dayes before. Say not of any ſin, this I fear not; it may p. 134be the next that comes; and if it come, thou haſt that within thee may bid it welcome. Fear all Sin, but eſpecially fear thy Beloved Sin; Fear what-ever thou loveſt in all the World, but eſpecially the Sin of thy Love; there be ſome Sins that that thou canſt better ſpare, and what thou canſt better ſpare, thou needeſt leaſt to fear.

But what is this Beloved Sin, or how may I know which it is? 'Tis worth your enquiry, and I ſhall give you the following marks or diſcoveries of it, by which you may underſtand, both what Sin it is that is your Beloved Sin, and how great reaſon you have to fear it.

1. The Beloved Sin hath eaſie entrance. The Apoſtle calls it, Heb. 12.1. The Sin that doth eaſily beſet us. It layes Siege to the Soul, and it hath an eaſie Siege of it; it lies not long without the Walls, the Gates are quickly thrown open to it; when-ever it comes to the Door, 'tis uſually let in at the firſt knock. Strangers may be made to wait, or be ſent packing, but this Friend muſt be fetched in and bid welcome; the Devil may ſave his labour to tempt to this Sin, it ſelf is temptation enough. It is the Familiar of the Heart, one of its neareſt Acquaintance.

2. It hath the command of all. The Beloved-Sin is the Maſter-Sin; 'tis by love that Sin rules; what-ever hath gotten thy love, hath therein gotten the dominion in thee. Loveſt thou God? then at his command thou art. Loveſt thou Sin? then this becomes thy Lord, thou wilt deny or keep back nothing it will have. This Herodias may ask what ſhe will and ſhe ſhall have it; not half, but all, not the Baptiſt's Head, but thine own Head, and Heart, and Soul, and Life, all p. 135muſt be ſacrificed to it. All the good thou haſt, and not only this, but all other Sins and Luſts muſt ſtoop to it and ſerve it. For inſtance, If Pride be the Maſter-Sin, the whole Man, and all that ever he hath, muſt be Servants to it; yea, and every other Luſt muſt either ſerve it, or give place to it. Covetouſneſs, muſt get in Wealth to maintain it; Envy, muſt throw Dirt in others Faces that would eclipſe it; Curioſity, muſt provide it of Ornaments, all the parts and powers of the Soul, all its vertues and inward Endowments, all the actions of the Life, muſt all be made uſe of to ſerve and uphold it. Meekneſs, Temperance, Patience, Charity, Chaſtity; Preaching, Praying, Faſting, all our Religion muſt be preſs'd to do homage to this Idol; and whatſoever would be a diſgrace, whether it be good or evil, muſt be laid aſide, or trodden under-foot. If it be a diſgrace to be covetous, Pride will be content to be poor; if it be a diſgrace to be quarrelſom, Pride will be peaceable; yea, if it be a diſgrace to be proud, Humility muſt ſerve it for a Covering and Ornament. If it be an honour to be Godly and Conſcientious, the Proud will be a Profeſſor; and if it be a diſgrace or reproach, then farewel to Religion, Conſcience hide thine head. Every thing muſt be entertained or rejected, according as it may ſerve or hinder it, and this Pride muſt have the ordering and diſpoſing of all.

If Covetouſneſs be the Maſter-Sin, then all we are or have muſt be at its command. The Senſual Appetite muſt be denyed, and Hunger and Thirſt muſt be born for its ſake; Expenſive Pride, or Waſteful Prodigality, muſt no longer be endured; Slothfulneſs and Idleneſs muſt by no means be indulged p. 136to; All our time, wits, parts, ſtrength; all thoſe vices, injuſtice, oppreſſion, unmercifulneſs, muſt be hired to gather in Duſt, to feed this greedy Worm. And the like may be ſaid of any other Beloved Sin, it hath the command of all.

3. It muſt have no check nor controul. The Beloved muſt dwell in quiet, do what I will, and none muſt ſay to it, What doſt thou? Like that Fondling Adonijah, of whom 'tis ſaid, 1 Kings 1.6. His Father had not diſpleaſed him at any time, nor ſaid, Why haſt thou done ſo? The Darling muſt be dandled, but never corrected or queſtioned; or if there be a neceſſity, and it cannot be avoided, that ſome check be given it, then the ſame charge muſt be given as concerning that other of David's Fondlings, Abſalom, 2 Sam. 18.5. Deal gently with the young Man. Not too harſh, not too cloſe; Nay, my Sons, 'tis not well that I hear of you, ſaid Eli to his wicked Sons, 1 Sam. 4.24. And that's the hardeſt word that will be born.

4. It's the laſt that's parted with. Reuben ſhall go, and Simeon ſhall go, and Judah ſhall go; but muſt Benjamin go to? My Son ſhall not go down, ſaid once old Iſrael, Gen. 42. this Pride let it go, ſayes the covetous Man, and this Sloth, and this Pleaſure; but muſt this Mammon and my Heart be parted? it ſhall not go. This Covetouſneſs, let it go, ſaith the proud Man, and this Eaſe and this Pleaſure, but ſhall this Honour and theſe Ornaments go? If I be put to Labour, I can bear it; or if I be Poor, I can bear it: I can work hard, or fare hard, but I cannot be deſpiſed; though my Eſtate be brought low, and my Back be bowed down, yet my Spirit will not come down; this Pleaſure I can ſpare, and this Eaſe, p. 137and this Honour, ſaith the peeviſh, but I cannot help it to be angry and impatient when I am provoked, Nature will have its vent; any thing but this, but in this thing, the Lord pardon me, I cannot help it.

5. It's often the parting penny, betwixt Chriſt and the Soul, betwixt the Soul and Life. 'Tis the laſt that's parted with, and ſometimes 'twill never be parted with. Chriſt muſt go, and Life muſt go; the Soul muſt die, rather than this Sin not be ſaved alive. Doubtleſs there are Souls in Hell, that have parted with much, and would have parted with all but this one thing, their Beloved Sin; and for the ſake of this they periſh everlaſtingly. Was it not the care of that young Man that came to Chriſt for Eternal Life? Mark 10.21. He was fair for Life, only Chriſt tells him, One thing thou lackeſt. Get thee looſe from the love of this Earth, and Heaven ſhall be thine. O, ſayes his Heart, I have too much to loſe, and I love it too well to part with it ſo; ſorry I am I cannot: I have a good will to thee, I have a mind to live, abate me but this and I will be thine; but if this may not be, away he goes, ſorry he muſt die, but yet chuſing Death, rather than the loſs of that Idol, his great Eſtate.

Now, Friends, Is not ſuch a Sin to be feared? that will find ſuch an eaſie entrance that has the command of all, by which your Souls and Conſciences, all your Parts and Powers, all your Time, and Eſtates, and Wayes, are governed and diſpoſed; that muſt do what it will, without check or controul; that you can ſo hardly get rid of, and will ſo greatly hazard your foregoing for ever your part in Chriſt; if any thing in the World be like p. 138to keep you off, or draw you back from him, this is it that will do it, your Beloved Sin; Is not ſuch a Sin to be feared?

Well, by what hath been ſaid you may find it out, and know which it is; or it may be, there may be more than one of them; ſome Sinners ſerve many Maſters, and know not which is the chief. Fear all your Sins, and do what you can to find out the Maſter-Sin, and take heed of it where-ever you meet it. Never count thy ſelf in the leaſt ſafety; whilſt that Luſt is alive, reward it as it would ſerve thee; Put thy finger upon the right Head, and then ſay, Thou muſt die Jonathan; thou muſt die, O my Sin, or my Soul muſt die by thine hand. But of this more hereafter.

2. Fear your Jezebels, or your painted Sins. An Enemy in a diſguiſe is the more to be feared, as his advantage againſt us is the greater. The Devil is a Painter, that can limn ſome of the fouleſt Vices into the form of Vertues. As he can put an ugly vizor upon goodneſs, and with this fooliſh World, make Light paſs for Darkneſs, Holineſs for Hypocriſie, Tenderneſs for Troubleſomneſs, Zeal for Pride and Fury; ſo can he paint Sin into the form of Godlineſs. Covetouſneſs muſt go for Frugality, Profuſeneſs for Liberality, Sinful Complyance for Civility, Sinful Connivence for Modeſty, Lukewarmneſs for Moderation, Cowardice and Faint-heartedneſs for Prudence and Diſcretion.

Haſt thou never a painted Jezabel with thee? No Luſt, nor Vice, which thou alloweſt thy ſelf in, thinking there's no harm in it? Fear this Harlot, that looks more modeſtly than her that hath p. 139her whoriſh Heart on her Forehead. Who is on the Lord's ſide, who? Throw her down. Haſt thou any thing within thee that is for Chriſt indeed? Let it down with this Jezebel. Pull off the Harlots Vail, and caſt her out. Come in, yea rather, Get thee out thou Wife of Jeroboam, why feigneſt thou thy ſelf to be another? Is this thy Frugality or Providence, to hoord up and hold back what the Lord calls for from thee? Is this thy good Husbandry? Too good an Husband to be Merciful; too good an Husband to be a good Chriſtian: Get thee out thou Wife of Jeroboam, get thee out Covetouſneſs, why feigneſt thou thy ſelf to be another? Is this thy liberality, to ſpend thine Eſtate upon Harlots, or thy looſe and vain Companions? Muſt thy luxury and thy riot eat up all thou haſt? Is this thy caſting thy Bread upon the Waters, to throw it down thoſe filthy Kennels? Get thee out Prodigal, why feigneſt thou thy ſelf to be another? Is this thy civility, to have fellowſhip with the unfruitful Works of Darkneſs, to hold friendſhip and intimacy with the lewd ones of the Earth, to have a kiſs for the precious and the vile? Get thee out Ambo-dexter, why feigneſt thou thy ſelf to be another? Art thou remiſs and indifferent in the Matters of God? Art thou cowardly, and faint-hearted, where his honour is concerned; and is this thy Moderation or thy Prudence? Get thee out Laodicean, why feigneſt thou thy ſelf to be another?

Friend, pull off the Mask from the Face, and ſee what's under. Thou knoweſt not what miſchief thou mayeſt ſuffer, where thou ſuſpected no harm; Fear a pretended Friend more than an open Enemy.

p. 1403. Fear your Iſaacs, any beloved or over loved Creature. Fear not only the ſins of thy love, but the Sons of thy love; the latter will be temptations to the former; thou mayeſt receive hurt from that which hath no hurt in it; an Innocent Child may be an Idol, and ſo may thine Husband, or thy Wife, or any Friend thou haſt. Wherefore honoureſt thou thy Sons above me? 1 Sam. 2.29.

Fear, leſt thy love to thy Friend make an abatement upon thy love to thy God; thy love to thy Children ſhould cauſe thee to abuſe thy God and them, by the neglect of that dury of Reproof and Correction thou oweſt them; take heed that thy tendernes to them, make thee not cruel to them and thy ſelf; By nurſing their untowardneſs, thou nouriſheſt thoſe Thorns that will pierce through thine own Soul.

Take heed thou have never an Iſaac in all the World, not one Child, not one Relation, concerning which, if God ſhould ſay to thee as to Abraham, Gen. 22. Offer up this Iſaac whom thou loveſt; or if Chriſt require of thee, as he doth of all his Diſciples, Forſake Father or Mother, forſake Husband or VVife, forſake Son or Daughter; take heed leſt thine Heart ſhould anſwer, No, I will not offer them up, no, I cannot forſake them. VVhat thou canſt not part with, may be the parting of God and thy Soul.

And as any Beloved Friend, ſo any other Creature or Affair that thine Heart is ſet upon, may be a ſnare to thee. Fear that Houſe that thou loveſt, thy pleaſant Habitation; Fear thy Money, and thy Fields, and thy Flocks, thy Meat and thy Drink that thou loveſt; thoſe Buſineſſes and honeſt Employments thou takeſt moſt pleaſure in. p. 141Thy good things may become thine evil things; thy Table may become thy Snare, thy ſavoury Meat may become thy Poiſon, and that which is given thee for thy good, may be an occaſion of falling. Thy Money may be thy Poverty, and thine honeſt Labours, when thine Heart is too much in them, may be more miſchievous than Idleneſs. How many fooliſh Souls are there, whom their Love hath held Priſoners to this Earth, and Exiles from Heaven; to whom their good things have done more miſchief, than things apparently unlawful could ever do them?

How is it, Chriſtian, that thy Soul is ſo ſeldom Above? O, thy delights are below. VVhence is it that thou haſt ſuffered ſo great loſs in the matters of thy Soul? That whatſoever thou doſt in the Matters of Religion proſpers no more; that ſo ſmall increaſes, and ſo many decayes are to be found upon thee? Thou haſt not been among the Drunkards, nor haſt been partaker with the Adulterers; thou haſt not been walking in the Counſel of the Ungodly, nor ſtanding in the way of Sinners, nor ſitting in the Seat of the Scornful, thou haſt been no Lyar, or Scoffer, or Oppreſſor; theſe things thy Soul abhors. O, but thou haſt been an Idolater; thine Heart hath found thee out ſome Idol in the Earth, ſome Friend, or ſome Farm, or ſome honeſt Buſineſs, or ſome innocent Pleaſure, (as thou thoughteſt) and hath ſo chained it ſelf to theſe, and been ſo taken up in the ſervice of them, that hence 'tis with thee as 'tis. God hath opened his Store to thee, and filled thine hand with good things, and thou haſt opened thy Mouth, and ſo filled thine Heart with them, p. 142that it's even chok'd up by them, and all Spiritual Good is even ſtrangled within thee.

But wilt thou thus requite the Lord, O unworthy Soul? Shall he be a loſer by his Bounty? VVilt thou become worſe, for that he is ſo good? VVilt thou abuſe Love? VVhat is an abuſe of Love, if not this, that the more he loves, the leſs he is beloved of thee? the more he gives, the leſs be returned; what was given to draw thine Heart, doe's carry it away from him? Shall it be ſaid, thou wouldſt have been a better Servant, if he had not been ſo good a Maſter? If he had not given thee ſo great an Eſtate, ſo good a VVife, ſo dear a Child, thou wouldſt have lov'd him more, and ſerv'd him better than now thou doſt?

Friends, if what you Love be not alſo your Fear, it will be like to be your Sin and your Miſery. 'Twill draw your Heart from God, and ſo 'twill be your Sin, and 'twill provoke God to ſnatch it away from you, and then 'twill be your Miſery. What-ever thou over-loveſt, if the Lord mean thee good, look for it, to be ſtrip't and bereaved of it. He will touch thee in the Apple of thine Eye, he will try thee in thine Iſaac, and will tear off that Jewel, that entices thine Heart from him. And by how much the more thou loveſt, by ſo much the greater will the parting torment be.

Good old Abraham had an Iſaac, and in this Iſaac he muſt be tried, and an hard tryal he had; which how chearfully ſoever he went through, yet conſider the Circumſtances of it, and then think what piercing trouble thy love to Creatures may bring upon thee.

Gen. 22.2. Take now (ſayes God to Abraham) thy Son, thine only Son Iſaac [whom thou loveſt] — p. 143and offer him up for a Burnt-Offering. Hadſt thou been in this Abraham's ſtead, what a Dagger in thine Heart would this Word have been? How would thy love to thine Iſaac have riſen up, and reaſoned with the Lord thus?

If the Lord will have a Sacrifice, may not ſome other Creature be it? All the Beaſts of the Field are his, and the Cattel upon a thouſand Hills. Is there none amongſt all theſe, wherewith the Lord will be pleaſed, but muſt he have a Man for a Sacrifice?

If he will have me Sacrifice a Man, may not a Stranger be the Man? Or if he will have one of mine own Houſe, may not a Servant, or one of their Sons be accepted? If it muſt be a Son of mine own, may not Iſhmael the Son of the Bondwoman be he? Muſt it be mine Iſaac, and none but he? And why Lord is this word [whom thou loveſt] added? What yet more load? 'Twould be ſome eaſe, if I could now forget my love, and muſt this be now remembred? This is the Dart that kills my Soul.

But if this Son of mine, this only Son [by my Wife] this Iſaac whom I love muſt go, muſt I my ſelf offer him up? muſt mine own hand be upon him? If this Iſaac muſt be the Sacrifice, muſt none but Abraham be the Prieſt? O, what will the Countrey ſay of me, Is Abraham become a Murtherer? And how ſhall I hold up my face to Sarah my Wife at my return? What ſhall I ſay to her, when ſhe asks, Where is the Child? where is Iſaac my Son? O my Bowels, my Bowels, I am pained at mine Heart, mine Eyes fail, my Soul melts, my Livey is poured out on the Earth. How ſhall I ſay, Iſaac is not, the Child is dead, p. 144and dead by mine own hand? How would Father and Mother fall together, and ſwoon and die as wounded in the ſtreets?

How chearfully and couragiouſly ſoever, the good old Man behaved himſelf, under all theſe aſtoniſhing Circumſtances; yet, O think, how it would have been with thee, hadſt thou been this Abrabam, and let that thought put thee in fear, concerning whomſoever thou dearly loveſt.

Conſider a little what the unhappy Fruits of thy own love are;

God ſayes to thee, Take now thy Child, or thy Children, not and offer them up to me for a Burnt-Sacrifice, but take and bring them up for me for an Holy Seed; Inſtruct them, Govern and Educate them for me. Whoſe are all theſe that are in thine Houſe? Are they not all mine, my Sons and my Daughters? and wherefore have I ſent them thee? Is it not with this charge, Keep theſe Souls for me, bring them up for me? 'Tis not for Bread only, or for Clothes, or for Trades, or for Portions that they are come into thine Houſe, 'tis that they may be inſtructed to the Kingdom of God, and bred up to eternal Life.

Now how doſt thou keep this charge of the Lord? Doſt thou Teach them? Doſt thou Govern them? Or are they not left a rude and unruly Company? But what is in the fault? Is not thy love in fault? Thou art ſo fond a Father, that thou canſt not find in thine Heart to impoſe upon them any thing that they like not, nor canſt be ſo ſtrict or ſevere as is needful to them. My Child is ſickly, or unapt to learn, and I cannot put him ſo hard to it; My Child is wayward and diſorderly, but I doubt how it would be with him if I ſhould p. 145croſs or correct him; I am fain to let him have his Will more than I would, for fear I ſhould diſcourage or break his Spirit. I have but one, or but two, and if theſe ſhould miſcarry, what would become of me?

Why now, thou ſees what reaſon thou haſt to fear thy love, which is ſuch a Tempter to thee to diſobey thy God, and to tender the honour of thy Child more than the honour of thy Maker. If there be ever a one of thy Children that thou loveſt above the reſt, that muſt be let alone to be the rebellious Child.

God ſayes to thee, Take not thy Child, but thy Bread, and thy Fleſh, and thy Money, and Eſtate, and offer theſe up to me. Caſt thy Bread upon the Waters. Draw forth thy Soul to the hungry. Give unto him that asketh; lend unto him that would borrow of thee; feed, cloath, harbour; for my ſake do it. And yet how little goes out at his Word, either to Beggars or Borrowers? No, thou loveſt what thou haſt too well to part with it ſo.

God ſayes to thee, Take but this Ram, or this Goat, thy Sins and thy Luſts, ſlay them and offer them up. No, thou wilt not do it. Thou loveſt thine Enemies too, and they alſo muſt be ſpared. Though they will not ſpare thee, nor any thing thou haſt; thy Time, thine Eſtate, thy Name, and all that thou haſt muſt be Meat for thy Luſts; yet behold, they are loved, and muſt be ſpared, thou wilt not deliver them up.

God ſayes ſometimes to thee, Not take thou thy Child, but let me take him, be content that I lay mine hand upon him, and ſmite him with p. 146Sickneſs or Death. No, thou canſt not bear it, but takeſt on, and murmureſt, and art impatient, and wilt not be comforted or quieted.

Some Parents can better bear it that the Devil ſhould take their Children, than that God ſhould take them. If the Devil takes thy Child, and makes a Prodigal Child of him, makes a Drunkard of him, or a Rioter, if evil Company carry him away from thee into the Paths of the Deſtroyer, thou canſt bear it with more patience, though poſſibly it be ſome trouble to thee. At leaſt, if the Devil take him, and only make him a greedy Worldling or Muck-worm, though that make him a ſure to Hell as Prodigality, yet this thou canſt bear with eaſe. Though we may ſometimes hear Parents ſay, I had rather my Child had been dead, it would not have been ſuch an affliction to me to have followed him to his Grave, as it is to ſee him buried alive in Lewdneſs and Debauchery; yet to ſee him held by the Devil under a blind Mind, under an hard and impenitent Heart, ſo he be civil, and ſober, and thirty for this World; though he be but a civil Infidel, a thrifty Unbeliever, this is not ſo heavily taken: But let God lay hands upon him, and take him away out of the World, and then no other noiſe is heard in the Houſe, but ſuch as was heard in Ramah, Matth. 2.18. Lamentation and weeping, and great mourning, Rachel weeping for her Children, and would not be comforted, becauſe they were not.

4. Fear the Croſs, or Afflictions. You'l ſay, this is ſtrange counſel; the Scripture give the p. 147quiet contrary; Fear none of thoſe things which thou ſhalt ſuffer, Rev. 2.10. Fear not them that kill the Body, Luk. 12.4. I ſhall therefore ſhew,

1. How we are not to fear the Croſs.

2. How we are to fear the Croſs.

1. How we are not to fear the Croſs. Now the Croſs muſt not be feared, either,

1. Out of tenderneſs to the Fleſh; or,

2. Out of faintneſs of Spirit.

1. The Croſs is not to be feared out of tenderneſs to the Fleſh. By the Fleſh underſtand, both our Bodies of Fleſh and out fleſhly Luſts.

1. Not out of tenderneſs to our Bodies. 'Tis this which makes us ſhrink from, and ſhun the Croſs, that it is ſuch a trouble to our outward Man, that it puts it to ſo much pain and hardſhip. The Soul ſuffers not immediately by any thing that Man can do unto us, but as it partakes in the ſufferings of the Body. If our Bodies could bear with Eaſe their own Infirmities, the Soul could not feel them; what the Body cannot endure, makes the Soul ſick, becauſe of its tenderneſs towards it. Upon this account 'tis that we fear bodily Afflictions, but thus it muſt not be. A Chriſtian is a Souldier, and Souldier muſt not fear, but endure hardneſs. 2 Tim. 2.3. Endure hardneſs as a good Souldier of Jeſus Chriſt. It is not for tender Perſons to be Souldiers; hunger and thirſt, cold and wearineſs is their ordinary lot; and their hardneſs muſt be their Armour p. 148againſt all. It is not for tender Perſons to be Souldiers, and therefore it is not for Chriſtians to be tender; the moſt tender of Sin, of any Perſons in the World, but not ſo of Sufferings.

There are ſeveral kinds of Sufferings we may be expoſed to; ſome fall at a greater diſtance, when we are ſmitten only in our Goods or Eſtates; others come nearer, and touch our Fleſh and our Bones; and theſe are they that are hardeſt born: The Devil, in his tempting Job, knew which was the tender part, and therefore reſerves that for his laſt trial. Job 2.5. Put forth thine hand now, and touch his Bone and his Fleſh, and he will curſe thee to thy face. And if this tender part once becomes hardy, then thou art a Souldier fit to fight the Devil and his Armies. Chriſtian, be not tender of thy Fleſh, and then thou wilt not thence fear Sufferings.

2. Much leſs is the Croſs to be feared, out of tenderneſs to our fleſhly Luſts. Here let three things be conſidered;

1. The Intention of the Croſs, is the Deſtruction of the Fleſh.

2. 'Tis this corrupt Fleſh that makes the Croſs to pinch.

3. This Fleſh is no ſuch Friend to us, that for its ſake the Croſs ſhould be feared.

1. The Intention of the Croſs, is the Deſtruction of the Fleſh. Afflictions, as ill-favouredly as they look, come to us upon no ill intent; 'tis to ſave us from that which is worſe. God delivers his p. 149People up to the Croſs, to the ſame end for which the Church was to deliver up Offenders to the Devil, for the deſtruction of the Fleſh, that the Spirit may be ſaved in the Day of the Lord Jeſus. Sin muſt be put to death, and it muſt be put to the ſame death which Chriſt was put to, it muſt be Crucified. Rom. 6.6. Our Old Man is Crucified with him. [Our old Man] I, that's the Male-factor that muſt be executed on the Croſs. God would have the Souls of his People to live and thrive; in warm weather the moſt hopeful Blades are even chok'd up with Weeds, then come the Froſts, to kill the Weeds and ſave the Corn.

2. 'Tis this corrupt Fleſh that makes the Croſs to pinch: 'Tis the Fleſh that's ſtruck at, and 'tis that that ſmarts; Afflictions would fall more eaſie on mortified Hearts. Dead Fleſh cannot feel. And therefore 'tis, that what-ever complaints and groanings are heard from mortified Chriſtians, 'tis uſually much more for their Sins than for their Sufferings. Their Medicine is ſharp, and puts them hard to it at firſt to bear it, but when it hath a little conquered their Diſeaſe, much of its tartneſs is allayed. 'Tis their Sore or Diſeaſe that makes them ſo full of pain.

What's the reaſon that loſſes in Mens Eſtates, the ſpoiling of their Goods, that Poverty ſo vexes their Hearts, and puts them into ſuch fits of Impatience? O, 'tis their Covetouſneſs and the Cares of this Life, that are the Teeth of Poverty and Want. Had we once mortified our earthly Members, and learn'd in every Eſtate to be content, how eaſie would loſſes be?

What's the reaſon that contempt and diſgrace p. 150raiſes ſuch a ſtorm in others? 'Tis their Pride that cannot be patient. He whoſe Heart is humble, can be content to be humbled and laid low. The like may be ſaid in all other afflictive caſes; 'tis Luſt that makes Affliction tedious.

3. The Fleſh is no ſuch Friend to us, that for its ſake we ſhould fear the Croſs. 'Tis near us 'tis true, and cannot ſuffer, but we our ſelves ſuffer and are pained in it; But ſo 'tis, with an Ulcer in the Body, 'tis in thine own Fleſh, and whatever ſmart is felt, 'tis thou that feeleſt it; but would'ſt thou therefore fear to have thy Wound cured?

Chriſtian, wouldſt thou have thy Luſts live? Doſt thou not pray for their Deſtruction? Doſt thou not ſigh and groan under them? Doſt thou not wiſh, and wait, and hope, and long for thy Redemption from them? Doſt thou count them as Enemies, and art thou afraid of that Weapon, that's now put into thine hand to avenge thee of thine Enemies?

Objection.

I would be glad this Fleſh might die, but O may it not be put to an eaſier death? 'Tis not their death that I fear, but thoſe Inſtruments of death that are ſo tormenting.

Anſwer.

1. Then ſave thy ſelf that torment, by laying thine own hand upon them. Prevent thy need of the Croſs, by doing its Work thy ſelf. Let it be p. 151thy daily Work, by Faith; by Prayer, by Watchfulneſs, by Self-denyal, by Temperance, by Meditation, by Reſolution, and ſuch other gentle means, by degrees to deſtroy thy Luſts thy ſelf; ſave the Croſs its labour, by doing its Work to its hands.

2. Muſt they die an eaſie death? What, or elſe wilt thou not that they die at all? Will it be ſo eaſie for thy Soul to die by their hand, that thou wilt rather venture on that, than a little preſent trouble? Shall thy right hand, or thy right foot, caſt thee and carry thee to Hell, becauſe it would be painful to cut them off and caſt them from thee? Is it become ſo eaſie to thee, to be in bondage to theſe Egyptians, that thou wilt rather ſerve at the Brick-kilns, than venture for thy Redemption on the hazards of the Red-Sea, or the hardſhips of the Wilderneſs? Fear this Fleſh more than thou doſt, and that Servitude it holds thee under, and that future Miſery it's dragging thee to; Fear this more, and then thou wilt not fear thy Redemption, by what means ſoever it be brought about. Thou wilt not ſay, Deal gently with mine Enemy, deal tenderly with this Fleſh; Let it die Lord, let it die; let me be delivered from the Body of this Death, and I will not preſcribe to thee for the way and means.

2. Fear not the Croſs out of faintneſs of Spirit-Faint not when thou art chaſtned, ſaith the Apoſtle, Heb. 12.5. much leſs before-hand, before the chaſtning comes.

I ſhall put in a word or two, as Cordials, to preſerve from fainting. Let theſe two things be conſidered.

p. 1521. The Lord is his Peoples God. This is his Covenant with them; Jer. 30.22. I will be your God, and you ſhall be my People. Let us conſider a little, what great ſupport this Promiſe yields. I will be your God. What's the meaning of that? What is there in this more than every one may lay claim to? Is he not the God of all the Earth? Is he not the Sinner's God? Is he not the Drunkard's God, the Atheiſt's God, the God of them that ſay in their Hearts there is no God? He is ſo; The God that made them, the God that rules them, the God that Judges and will Condemn them.

This is a word of terror to the ungodly World. I am their God, that is, I am above them; as high as any of them are, I am higher than they, and will bring them down to the Duſt of Death.

But what is there in this word as to Believers? What meaneth the moſt High, when he ſpeaks this word, I will be your God, to them? The meaning is this, I will be your God in Covenant, I will be your Friend and your Father, your Portion and Heritage, your Rock and your Refuge for ever. I am the Almighty God, and able to ſave you from all your diſtreſſes; I am the All-ſufficient God, and able to ſupply all your Wants and Neceſſities, and whatſoever I am all is yours.

Now Friend, when God ſayes I am thine, what matters it, who or what can ſay, I am none of thine. Suppoſe the gods of the Earth ſhould ſay to thee, Away, we are none of thine: Suppoſe thine old Friends and Acquaintance ſhould ſay, Stand back, we are none of thine: Suppoſe thy p. 153neareſt Relations, thy Father, or thy Brother, or thine Husband, or thy Wife ſhould ſay, We are none of thine: Suppoſe thine Houſe and thy Countrey ſhould caſt thee out, and ſay, neither are we thine: Yet this one word from the Lord, but I am thine, how would it ſupport and abundantly ſatisfie thy Soul?

2. None ſo well know this ordinarily, that the Lord is their God, as his ſuffering People. It may be thou wilt ſay, Ah this word, this word, I am thine, what a good word is here? O were I but ſure it were ſpoken to me, what then ſhould I fear? Let the Lord but ſpeak thus to [my] Soul, I will be thy God; and then let the World and the Devil too, ſpeak what they can; we'l be thine Enemies, if God be thy Friend; we'l curſe thee, if God bleſs thee; we'l hunt thee, if God harbour thee; we'l ſtick in thy ſides, if God be in thine heart; we'l lay thee low enough, if God exalt thee; we'l be thy death, if he be thy life. Well, even do your worſt, were I but ſure the Lord hath ſaid this word to me, I will be thy God, I will not fear though ye all be Devils unto me.

But O here's my great trouble, 'tis this which ſinks my Soul, and makes mine Heart to faint within me; I ſee the World running againſt me, I ſee Troubles running upon me, and I am in great doubt whether God hath ſpoken this word to me, I will be thine.

Doſt thou doubt? Doſt thou not know whether God be thine? Why the day of Adverſity, that's the time when thou mayeſt be moſt like to know it.

p. 154There are none ordinarily that ſo well know that the Lord is theirs, as his ſuffering People. For,

1. God doth often ſhew himſelf in a Storm, who hid himſelf in the Sun-ſhine.

2. The Sufferings of the Saints, will be the Proof of their Sonſhip.

1. God doth often reveal himſelf in a Storm, who hid himſelf from us in our Sunſhine. Our dayes of Darkneſs, are often the times of Light and Love. Light from Above is moſt needed, and will be better accepted when 'tis darkeſt below. The hatred of the World, doth uſually uſher in the tydings of Divine Love. When thou art led into a Wilderneſs to be tempted and tryed, there thou mayeſt expect he will ſpeak comfortably to thee, Hoſ. 2.14. Why art thou afraid of Affliction? Wouldſt thou not be glad to know the Lord is thine? Follow him into the Wilderneſs, and that may be the Vineyard where he will ſhew thee his Loves.

2. The Sufferings of the Saints will be a Proof of their Sonſhip. Heb. 12.7. If ye endure chaſtening, God dealeth with you as with Sons. Our Sufferings for Chriſt, will be the evidence of our Sincerity to him. Prove that thou loveſt Chriſt above all, and thou therein proveſt that God is thine; and what greater evidence that we love Chriſt above all, than this, that we can part with all things for him?

But then indeed it is neceſſary, that we be well aſſured, that 'tis from Love to Chriſt we ſuffer; p. 155there are Carnal Motives that may carry Men far into a ſuffering State. Pride may do much this way, or we may take up our Croſſes for company. Some that are engaged with a ſuffering Party, the fear of the reproach of deſerting them, may make them aſhamed to deſert them; they may expoſe themſelves to ſuffer reproach, for fear of reproach. That Idol, their own Names, may be the God for whoſe ſake they ſuffer.

Such Suffering only as will prove thee to be Godly, will prove that God is thine. If you ſhould ſuffer the loſs of all things, and be utterly ruined and undone in the World, and all this upon the account of Chriſtianity. If you ſhould ſuffer Death for the Name of Chriſt, and yet not have the Love of Chriſt in you, as 'tis clear from 1 Cor. 13.3. Men may do; though you ſhould be thus perſecuted, and rejected of, and troden under-foot of Men, yet at laſt you may be reprobated of God, and periſh everlaſtingly.

This would be a dreadful thing in all your Sufferings, to have ſuch a thought upon your Hearts, That you that profeſs Chriſt, and thoſe that perſecute you for it; you that come together to Pray, and Hear, and Faſt, and thoſe that Curſe and Swear againſt you for it, may fall into the ſame Condemnation; and yet doubtleſs ſo it will prove in the end; If you love not the Lord Jeſus in ſincerity, what-ever you ſuffer for him, you and they muſt dwell in the ſame Fire together; may be theirs may be the hotter, but the ſame Hell muſt hold Perſecutors and Hypocrites.

Bare ſuffering therefore will not be your evidence for Heaven; But yet Chriſtians that are p. 156ſincere, and knew it not before, the Croſs may prove their ſincerity. Grace is never ſo well known as when it is put to the tryal. Your Sufferings will be your tryals; the tryal of your Faith, the tryal of your Love, 1 Pet. 1.6, 7. that ſo what lay in the dark before, may now be found unto Praiſe and Glory.

What ſayeſt thou now, how canſt thou faint under ſuch Expectations? Wilt thou fear to be comforted? What greater comfort, than to have it proved to thee that thou art of God? And when will that proof be made with the greateſt evidence, but when thou art tryed in the Fire? 'Tis the Wind that diſcovers the Wheat, and the Fire that proves the Gold.

2. How we ſhould fear the Croſs. To this I ſhall anſwer in theſe two particulars.

1. Fear a ſurpriſal by the Croſs.

2. Fear the temptations of the Croſs.

1. Fear a ſurpriſal by the Croſs. Fear leſt it ſhould overtake you unawares. The coming of the Lord to viſit us, is never ſo terrible as it is, when 'tis as the coming of the Lord of that evil Servant to reckon with him; Luke 12.46. In a day that he looked not for him, in an hour that he is not aware. Luke 21.34. Take heed leſt at any time your hearts be overcharged,—and ſo that day come upon you unawares.

God ſometimes ſummons before he ſmites. Amos 4.12. Thus will I do unto you, and becauſe I will do thus, prepare to meet thy God O Iſrael. p. 157But ſometimes he comes, as he ſaid he would, to the Church in Sardis, Rev. 3.3. I will come on thee as a Thief, and thou ſhalt not know what hour I will come upon thee.

This coming of the Lord finds ſome, as the coming of the Bridgroom Mat. 25. found the fooliſh Virgins, all aſleep. Others it overtakes, as David and his Armies did the Amalekites, 1 Sam. 30.16. it finds them eating, and drinking, and dancing, and making merry. On others it comes, as the news of Siſera's death came to his Mother and her Ladies, finding them full of expectations of proſperity and triumph. Judg. 5.28. The Mother of Siſera looked out at a Window, and cryed through the Latteſs, why is his Chariot ſo long a coming? Why tarry the Wheels of his Chariot? They anſwered, Have they not ſped? Have they not divided the Prey? To every Man a Damoſel or two, &c. They were full of expectations of his return in triumph; but the next news they heard of, was of the Nail and the Hammer, wherewith he was ſmitten dead to the ground. O what confuſion and aſtoniſhment did this bring upon them?

How few of us are there, Friends, that can ſay of the troubles that befal us, as Job did of his, Job 3.25. The evil that I feared is come upon me? But how very few of us can ſay, The Evil that I am prepared for is come upon me? it found me on my Watch-Tower, and ſtanding upon the Guard. I am ready, I am ready; ready for Sickneſs, ready for Poverty, ready for Bonds and Impriſonment, or any thing elſe that may befal me.

p. 158O how unready do we moſtly ſtand? And what ſad work do Afflictions make with us, when they find us unready? Then we take on, and fret, and murmur, and deſpond, and are at our wits end. We can neither believe, nor pray, nor hope, nor ſubmit. We that were juſt now full, and at eaſe, and at quiet, basking our ſelves in that Sunſhine that was upon our Tabernacle, promiſing our ſelves, that our Mountain is made ſo ſtrong, that it ſhall never be moved. On a ſudden we are all Earthquakes and Clouds, and like the troubled Sea that cannot be at reſt, but caſts forth Mire and Dirt. Every Wind that blows upon us from without, raiſes ſuch a tempeſt within, that we forget that we are Chriſtians or Men, ſuffering our Hearts to boil up into Paſſions or Impatiencies, or to ſink into ſuch Deſpondencies, as if our hope were utterly cut off and periſhed from the Lord. Theſe and ſuch like are the Fruits of our Surpriſals by the Croſs. Hath this never been thy caſe? Fear leſt it be.

2. Fear the Temptations of the Croſs. There's a double Temptation chiefly to be feared. In our Troubles, eſpecially ſuch as befal us for the Name of Chriſt, we are in danger,

1. Of Pride.

2. Of a Fall.

1. Of Pride. As Men may be proud of their Grandeur in the World, ſo alſo of their Poverty and Contempt. As we may be proud of our Vertues and Services, ſo alſo of our Sufferings. The Souldiers Wounds and Scars are his Glory and p. 159Boaſting. It is an honour to ſuffer for Chriſt, and ſome of us cannot bear this honour, without being exalted above meaſure; we cannot be caſt down, but we are apt to be puffed up. Some of the Heathens have ſacrificed their Lives for their Countreys good; and yet not ſo much for their Countreys, as for themſelves, to purchaſe to themſelves a Name and Renown. And is there no ſuch vanity to be found amongſt Chriſtians? Fear this wickedneſs, which will both ſpoil you of the comforts of your Sufferings, and loſe you your reward.

2. Of a Fall. Afflictions (ſuch I mean as befall us for the Goſpel's ſake) are Temptations to Apoſtacy, and back-ſliding from Chriſt. Fear leſt the Croſs ſhould be the parting point betwixt Chriſt and your Souls; leſt it ſhould be with you, as with his Diſciples of old, who accompanied him to his Sufferings, and there forſook him and fled.

I have elſe-where ſpoken of the danger and dreadfulneſs of Apoſtacy, and ſhall therefore forbear to ſpeak more of it now.

5. Fear the Curſe; or the Wrath and Everlaſting Vengeance of God. Luke 12.5. Fear him, which after he hath killed, hath power to caſt into Hell. Fear not Man, for he can kill but once, when he hath killed the Body, he hath done his worſt; but God can kill, and kill again; can ſmite the Body into Duſt, and the Soul into Hell. I ſay unto you, Fear him. Conſider here three things.

1. To whom this warning was given thus to fear. p. 160And that is not to the multitude of his Hearers only, whereof there was ſo great a throng that they trod one upon another, but eſpecially to his Diſciples. He began to ſay to his Diſciples, firſt of all, v. 1. and I ſay unto you my Friends, v. 4.

2. What was the ſpecial reaſon he here uſes to urge and preſs his Diſciples to fear God; and that is the Power of his Wrath, becauſe he can caſt into Hell.

3. What was the ſpecial matter of that fear he preſſes them to; and that is, leſt he that can do it, ſhould do it, ſhould actually caſt them into Hell. And this muſt be ſo, otherwiſe there had been no force in the conſideration of his Power, to work to this Fear; for they might have replyed, Though God can damn us, yet why ſhould we fear ever the more, upon that account, whilſt we are ſure he will not? And ſo his Argument from God's Power to deſtroy, had come to juſt nothing. Who would fear Damnation ever the more for that God hath power to damn him, if he were out of Fear that he would ever do it? Therefore the ſence muſt be, Fear God leſt he ſhould caſt you into Hell.

Heb. 10.13. It is a fearful thing to fall into the hands of the living God. There is an afflicting Hand of God, and there is a revenging Hand of God, and both are to be feared; even the afflicting Hand of God is terrible. Heb. 12.5. Deſpiſe not thou the chaſtening of the Lord. Make not light of that, thou mayeſt find it heavy enough. God is terrible in his Judgments that he executeth on the Earth. He maketh the very Earth to tremble, when his Hand is lifted up. Thoſe Hearts p. 161are harder than the Rocks, that will not rent when God ſmites. The afflicting Hand of God is to be feared, but eſpecially, and that which is here meant, It is a fearful thing to fall into the revenging Hands of the living God.

Heb. 12.29. Let us have Grace, whereby we may ſerve God acceptably, with Reverence and Godly Fear; for our God is a conſuming Fire. The Lord Chriſt is ſometimes reſembled to a Refining Fire, Mal. 3.1, 2. The Lord whom ye ſeek ſhall ſuddenly come into his Temple.— But who may abide the day of his coming, and who ſhall ſtand when he appeareth? For he is like a Refiners Fire, — and he ſhall ſit as a Refiner and Purifier of Silver. He ſhall purifie, he ſhall ſave his People from their Sins, yet ſo as by Fire. God hath his Purgatory as well as his Hell; though not according to that Popiſh Dream, a Purgatory after this Life; Death will put an end to this purging Work in this Life; He hath his Purgatory, and his Purgatory hath its Fire; 'tis hot paſſing under the purging Work of God. But who can ſtand before him when he appeareth as a Conſuming Fire? Who can dwell with the Devouring Fire, with the Everlaſting Burnings? Iſa. 33.14.

[Let us have Grace] that we may ſerve God with Fear. 'Tis not for Sinners only, but for Saints alſo, to fear the Wrath of God. Thoſe muſt, and theſe will: Grace will teach them to Fear. Hell is not ſo terrible to any, as to gracious Souls; thoſe that moſt prize the Love of God, will moſt fear his Wrath. And the Lord looks it ſhould be ſo, God will not be a loſer by his Grace; he would not loſe the awe of his Threatnings, p. 162by making us the Children of Promiſe; he would not have it forgotten that he is Righteous, by thoſe that have taſted that he is Gracious.

And the People of God have need enough, whilſt they are Children, to be kept in Fear, they are and muſt be, while they are under Age, under this ſevere Tutor. They are too apt to be proud, and wanton, and froward Children, and have need, not only of the Croſs on their Backs, but of the Curſe in their Eye, to keep them in order. How ſad is it with us, notwithſtanding all thoſe afrighting Arguments which God uſes? How fooliſh, and peeviſh, and unruly are we, notwithſtanding that double recompence of Reward, the Glory to come, and the Wrath to come, that's ſet before us? O what ſhould we be, were there no ſuch Arguments to be uſed with us?

Say not 'tis Mercenary to look on the Crown as the encouragement of Holineſs, till it can be ſaid, 'tis Mercenary to be governed or quickened by Love. What is it to have reſpect to the recompence of Reward, but ſo to eye the Love and Joy of the Lord, as to feel the Power thereof, oiling our Wheels, and drawing our Souls on after it?

Say not 'tis Servile, and that which muſt not be allowed, that thoſe that are Sons ſhould make uſe of the Curſe as a bridle to Sin. This Beaſt muſt be dealt with as a Beaſt; Luſt muſt be bridled and fetter'd with Fear, which will never be charmed or conſtrained by Love.

Heb. 4.1. Let us therefore fear, leſt a Promiſe being left us, of entring into his Reſt, any of you ſhould ſeem to come ſhort of it. Whilſt we take encouragement p. 163from the Promiſe, the Promiſe of Entrance, let us take heed, by the fear of falling ſhort.

Is there no fear of falling ſhort? Art thou already ſo eſtabliſhed & aſſured, that there's no doubt or hazard remaining of thy miſcarriage? Are all the Enemies of thy Salvation ſo ſecured, that thou mayeſt now ſpare any piece of thine Armour? Haſt thou out-grown the uſe, or the need of any of the Counſels and Caveats the Scriptures give? Look inward, ſee what a treacherous Heart thou haſt lying there, undermining thine hopes; Is there never a Worm ſtill gnawing at thy Root? Are thy Luſts all dead, and is there no doubt of their Reſurrection? Is there no guilt upon thine Head, nor guile in thine Heart? Hath neither Fleſh, nor World, nor Devil any Power in thee? Is the Army totally broken, and is there no queſtion of its rallying upon thee? Art thou ſo fully reſolved for Holineſs? does the ſtream of thy Soul, and the bent of thy Life run ſo ſtrongly and ſo evenly after the Lord, that thou haſt a ſtanding, infallible, and uninterrupted evidence of thy Sincerity, and an undoubted Security, for thy perſeverance to the end? Is there not room for ſuch a queſtion, What if I ſhould fall ſhort? Art thou gotten beyond all poſſibility of miſcarrying for ever? Friends know, that a poſſibility of falling into the Wrath to come, were that Wrath throughly underſtood, would work more fear, than a certain expectation of all the Torments and Miſeries of this Life. O Fear! Haſt thou Faith? Believe and Fear. Haſt thou Hope? Hope and Fear. Haſt thou Joy? Rejoyce with trembling. Rejoyce in p. 164hope of the Glory of God, and tremble and fear his Wrath and Vengeance.

There will be this double uſe and advantage, (beſides others) of this fear of the Curſe.

1. 'Twill quicken our neceſſary fear of Sin.

2. 'Twill quench our ſinful fear of the Croſs.

1. This fear of the Curſe, will quicken our neceſſary fear of Sin. Yea, and of all the temptations to it. Sin is the ſting of Death, and this Death is the ſting of Sin. How bitter would Sin taſte, how gaſtly would it look, were this Gall that lies in its Belly, this ſting it carries in its Tail, diſcovered and heeded? Thou wouldſt quickly be filled with thine own wayes, didſt thou but ſee what ſtands at their further end. That Bed of Scorpions, whither Sin is dragging thee, would make every Sin as a Snake or Adder.

And of all Sins, 'twould ſtrike the Heart with the greateſt fear of its beloved Sins. Theſe are they eſpecially, under which Hell lies in ambuſh for us; theſe are Hell's ſtrongeſt Ropes, by which it pulls in Souls. Hath any Sin caſt a Cord of Love about thee? That's it that's like to be the Rope to draw thee to the Slaughter. Thou canſt get looſe from many Sins at pleaſure, but take heed, that fooliſh Heart of thine will die for its Beloved.

If thou ask, What wouldſt thou have, O my my beloved Sin? What comeſt thou to me ſo often for? Why takeſt thou up thy dwelling ſo near mine Heart? It will anſwer, O 'tis to pleaſe p. 165thee, that I am ſo often with thee. I know thou loveſt me, I am the delight of thine Heart, and the pleaſure of thine Eyes, thou canſt not be content without me.

I am that Eaſe, or that Wealth, or that Credit that thou loveſt; Is there not a league betwixt me and thee? Am not I the neareſt Friend thou haſt? Thy Health, and thy Welfare, and thy Soul, are not ſo dear as I am to thee; thou loveſt me, and therefore 'tis I come, that thou mayeſt have what thou loveſt; But what haſt thou now to ſay to it?

No, no, Traitor, 'tis my Life thou ſeekeſt, 'tis my Soul thou comeſt to ſteal away and devour. O, I dread thy fawning Face, thy ſmiles are Darts in mine Heart; I tremble at thy wooings and embraces. Get thee gone Harlot, thy kindneſſes are deadly kindneſſes; What means that Dagger in thine Hand, whilſt thou thus kiſſeſt me with the kiſſes of thy Mouth? 'Tis my Death thou art deſigning, I muſt die if I will any longer love thee; and what Death muſt I die? Is it a ſhort and eaſie Death that thou art betraying me to? No, no, 'tis a bitter Death, and 'tis a lingring Death, an eternal Death that thou art preparing for me. This Heart hath been under-ground, in the dark Cavern of Pitch and Brimſtone; I have been in the Deep, and viewed thoſe Chambers of Death, where thou lodgeſt thy Lovers: I have ſent down my Spies, my thoughts have been below in the Belly of Hell. I have beheld how they lie in that Pit, roaring, and yelling, and blaſpheming, raving mad with the anguiſh of their burning Souls; I have ſeen the very Smoke and Fire p. 166that devours them, the burning Teeth of that everlaſting Worm that gnaws their Hearts, and the fury and rage of that Serpent that deceived them in. O, my Soul quakes, my Bones tremble, terror and aſtoniſhment have taken hold of me, at the Deſcription my thoughts have brought me up of that place of torment. And thou, O my beloved Sin, even thou art it that art moſt like to carry me down and bury me there. If I die that Death, 'twill be by thy hand; if I run my ſelf into that Fire, 'twill be for thy ſake. Away from me thou proud Heart, get thee gone Covetouſneſs, or Senſuality, or Slothfulneſs, or whatever the Name of my Beloved be; I dare not have any more to do with thee; I fear thee more than ever I loved thee; I fear where thou mayeſt lay me before tomorrow, if I ſhould ſuffer thee to lodg but one night more with me. Such dread of thy beloved Sin, would a fear of the Curſe work in thee.

Friends, conſider, Are there yet any Sins that have ſuch power over your Hearts, are your Spirits ſo chained by them that you cannot get looſe? O, look to thoſe Chains of Fire, into which by this Chain of Love, your Sins are dragging you. Are you afraid of the Curſe of God? Are you afraid to burn? Are you afraid to be rack'd, and torn, and gnawn, and groun'd under the Milſtones of eternal Vengeance? then be afraid of Sin. Let Hell be your Fear, and Sin will be your Fear; let Sin be your Fear, and it will be no longer your Love. If you will not fear this Fear, if you will laugh at Hell, you will ſport at Sin. If you fear not to be Curſed, you will leſs fear to be p. 167Wicked; if you fear not Hell, you will hardly fear to be Devils on Earth. O, Sinners, ſteep all your pleaſant Morſels in that Vinegar and Gall; ſpice all your ſtollen Waters with that Pitch and Brimſtone; ſtrow all your pleaſant wayes with thoſe Serpents and Adders, which will bite and ſting your Souls for ever. Mingle all your Carnal Delights with ſome ſuch deep thoughts of what they are betraying you to, and then go on after them without fear if you can.

And as this fear of Wrath will work a fear of Sin, ſo will it alſo work the ſame fear of temptations to Sin. Sin and Temptation lead the ſame way, though Temptation be one remove farther back; Temptation leads to Sin, and Sin to Death. He that fears the Fowler, will fear the ſnare of the Fowler; he that fears the Hunter, will fear his Dogs and his Toyls.

Get a fear of the Land of Darkneſs, and you will fear to be Companions of ſuch as are travelling thitherward; fear the Plague, and thou wilt be no company for them, whoſe dwelling is in the Peſthouſe. Afraid of Hell, and yet never well but when thou art amongſt thoſe Decoys that are enticing thee thither!

What are the Allurements of Sinners to the Ear of him that hath Death and Wrath in his Eye? Let them entice thee, Come, Let's be merry, let's to the Alehouſe, or the Tavern, or to a Play; Let's feed to the full; let's cloth our ſelves with the beſt; let's on with the Purple and Scarlet, and fare deliciouſly every day: Come along, caſt in thy Lot among us, What art afraid of? Cheriſh thy Fleſh, pleaſe thine Eyes and thy Humour. What will ſuch Enticements p. 168do upon ſuch an Heart? 'Twill be all one as if they ſhould ſay, Come let's go Hang our ſelves, or Drown our ſelves, or Stab, or Poiſon our ſelves. Come, let's make our Souls over to the Devil, and write our ſelves free among the Dead; let us get us down quick into the Pit. What would thine Heart anſwer other than this? Away, O my Soul, have thou nothing to do with theſe Men, come not into their Secrets, no nor ſo much as into their Company. The like ſucceſs would all other Temptations have. He that's afraid of Paſſion, would ſhun Provocation; he that's afraid of Covetouſneſs, would be afraid of an over-buſie Life in the World, &c.

O Friends, how venturous are we! how little fear of Sin! And if there be any fear of Sin, how is it that it brings forth no more fear of Temptation? How ſeldom do we conſider, This Company may be a ſnare unto me, God knows with what loſs I may come off from them? This Garment, or this Ornament, or this Faſhion, may be a Temptation to me, my proud and vain Heart cannot bear it? this over-thrifty, or over-buſie Life, may be my undoing? this full Table, how can I allow it to my ſelf, who am given to Appetite? I muſt lay a Law upon my Belly, and put a Knife to my Throat, when I ſee delicates and ſuch variety before me.

Where almoſt is this tenderneſs and warineſs to be found? Yea rather, is it not deſpiſed and decryed, as fooliſh ſcrupuloſity where it is? Go Hypocrites, blot that Petition out of thy Prayer, Lead us not into Temptation; Never mock God with ſuch a Prayer againſt Temptation, whilſt thou derideſt p. 169them that fear it. Study Hell more, till thou haſt more fear of Sin; ſtudy Sin more and thou wilt not ſlight Temptation.

2. The fear of the Curſe, will much allay our ſinful fear of the Croſs. The greater will ſwallow up the leſs. The torment of the Stone, will make us forget the aking of a Tooth. Who will fear the barking of a Dog, that hears the roaring of a Lion? Moſes and Aaron's living Serpent, ſwallowed up the Serpents of the Magicians, Luke 12.4, 5. Chriſt there preſcribes the Fear of God, as a cure of the Fear of Men.

As it is on the other ſide, The Favour of God caſts a contempt on the Flatteries of Men; the riſing Sun puts out all our Candles, 'tis in the night only that Gloworms ſhine. The more lively hopes of the Glory to come, darken the Glory of this preſent World; the reſpect to the recompence of Reward, makes to deſpiſe the pleaſures of Sin. What is a Comet in the day-light? What is a Cottage to him that hath a Crown in his Eye? What are Meat, and Drink, and Clothes, and Sports? what are all the blazes of theſe crackling Thorns, to the Light of the Countenance of God? Haſt thou Faith? Hath thy Faith given thee a proſpect of the Inheritance of the Saints in Light? Sure thou haſt little of it, who ſtill bleſſeſt thy ſelf in the Earth. Get thee nearer the Lord, acquaint thy ſelf more with him; ſay thou unto him, Stand thou at my right hand, and thou wilt ſay to the World, ſit thou under my foot-ſtool.

Carnal Men make the World their God and their Heaven; when Riches increaſe, and Friends abound, and they are compaſſed about with pleaſures, then their Hearts are glad, and their Glory p. 170rejoyceth. But how comes this to paſs? Alas, poor Men, this is the beſt they know, they never ſaw nor underſtood any higher things than theſe; when they arrive to a plenteous and proſperous Eſtate, they are at the top of their delight, becauſe they are come to the top of what they underſtand. The Saints have higher things in their Eye, they are gotten within ken of the Inviſible Glory, and can therefore write upon all things under the Sun, Vanity of Vanities.

In like manner in the preſent caſe, As the favour of God will eclipſe the World's Sun-ſhine, ſo the Terrors of the Lord will make all the World's ſtorms to vaniſh away into a Miſt. The darkneſs of the Shadow will be loſt in the dark of the Night, the point of a Sword will heal the prick of a Pin.

O, what ſhall I do? The Devil is come down, and hath great wrath; the World is all in a flame againſt me; the Lions roar, the Bears and the Wolves are abroad after the Prey; I am deſpiſed, and rejected, and troden under-foot of Men; I am perſecuted and hunted up and down this Wilderneſs, and am become a Runnagate and a Vagabond in this Earth; I have loſt my Friends, loſt mine Eſtate, and they ſeek my Life alſo to take it away; O, what ſhall I do? what will become of me?

Thou art in an hard caſe indeed; but haſt thou not greater things than that to trouble thy ſelf about? How is it with thy Soul? Is not there a doubt, that the Wrath of the Almighty may be hanging over thine Head? Art thou in no danger of being rejected and reprobated of God? of falling into the eternal Priſon, of being driven into everlaſting p. 171Baniſhment? What doſt thou ſtand vexing and frighting thy ſelf with the Waſps and the Hornets? Look down, look down to the Serpents and Scorpions, that thy Soul is in danger of falling in amongſt. Take heed, take heed, leſt the eternal God caſt thee into his Priſon, lay thee in his Irons. Let thy Soul dwell more amongſt theſe greater Fears, the Terrors of the Lord, and thou wilt not ſo much mind the Terrors of Men. Thou wilt not regard the buzzings of thoſe Hornets, if thou fear more the bitings of thoſe Serpents. Sanctifie the Lord God in thine Heart, let him be thy Fear, let him be thy Dread, and then thou wilt be more able to ſay, I will not fear what Fleſh can do unto me.

Now becauſe this is the great Fear, and that which will not only ſecure us from unneceſſary fears, but moſt powerfully ſtir up all other neceſſary Fears, I ſhall enlarge a little further here. And that this great Fear may be the more effectually wrought upon the Hearts of thoſe to whom Fear eſpecially belongeth, I ſhall take the Hammer, and drive home this Nail, upon thoſe who are in greateſt danger of the Curſe of God; The unconverted Sinners of the Earth. In order whereto, I ſhall ſhew more particularly,

1. What the Curſe of God is.

2. That all unconverted Sinners are under the Curſe.

3. That there is great danger that they may never eſcape it.

1. What the Curſe of God is. It is called in Scripture, ſometimes the Wrath of God, ſometimes p. 172the Fury of God, ſometimes the Vengeance of God, and his Fiery Indignation. The Curſe of God is properly his Will to puniſh and plague, and take vengeance on Sinners. You may call it, God's Ill Will againſt Sinners. God's Bleſſing is his Good Will, and his Ill Will, this is his Curſe. Joſeph's Bleſſing, The good Will of him that dwelt in the Buſh, Deut. 33.16. is the Portion of all the Saints; and in God's good Will is every good Thing; the precious Things of the Earth, and the fulneſs thereof, yea, and the precious Things of the Heaven alſo. Pſal. 30.5. In his favour is Life. And in God's Ill Will is every evil Thing; thou needeſt no more to make thee perfectly miſerable than this, that the Almighty bears thee ill Will. 'Tis an Affliction to be under the ill Will of Men; for a Child to have the ill Will of his Father, for a Wife to have the ill Will of her Huſband, for a Man to have the ill Will of his Neighbours, for a Subject to be under the ill Will of his Prince. But what-ever there be in this, God's good Will will make amends for all; though all the Family where thou liveſt, yea, though all the Countrey bear thee ill Will, if God bear thee good Will, thou art a bleſſed Man. If thou haſt the good Will of all the World, and only God bears thee ill Will, thou art curſed with a Curſe.

This Curſe of God is;

1. Revealed in his Word.

2. Executed in part, in this World.

3. Pronounced in the laſt Judgment.

4. Executed in full, in the World to come.

1. The Curſe of God is revealed in the Word of p. 173God. Rom. 1.18. The Wrath of God is revealed from Heaven, againſt all ungodlineſs and unrighteouſneſs of Men. It is revealed from Heaven, that is, by the Law of God. The Law of God binds Sinners under the Curſe of God, and declares to them what this Curſe of God is.

2. The Curſe of God is in part executed in this World. The Curſe followed Sin cloſe at the heels, and is executed on Sinners here;

1. In temporal Plagues. There is a Curſe upon the Creatures, which were made for their uſe; Gen. 3.17. Curſed is the ground for thy ſake. The whole Earth, with all things therein, hath ſomething of the Curſe cleaving to it; whereupon though it ſtill be uſeful, yet there is ſomething in it that is noxious to Man. Ʋpon their labours, which often become fruitleſs, and ordinarily irkſome and tireſome. In the ſweat of thy face, thou ſhalt eat thy bread, Gen. 3.19. Ʋpon their Eſtates, ſometimes blaſting and devouring them, entring into their Houſes, and eating out the Timber thereof, and the Stones thereof; or elſe turning them into temptations and ſnares. Ʋpon their Bodies, Sin wounds and bruiſes in Sickneſs and Death.

2. In Spiritual Evils inflicted upon the Souls of Sinners. The Curſe of God, not only falls upon their outward Man, but enters into their very Hearts, upon which the Lord moſt ſignally executes this Curſe, by leaving Sinners, and giving them up to blindneſs of Mind, to a reprobate Mind, Rom. 1.28. to hardneſs of Heart, Iſa. 6.9. to the power of their Luſts, Pſal. 81.12. whereby they are filled with all unrighteouſneſs, and reſerved as in Chains under darkneſs, to the Judgment of the great Day.

p. 174Sinner, thy blindneſs, thine hardneſs, thy walking after thy Luſts, in the Counſels of thy wicked Heart, this is the Curſe of God upon thee, thy Sins are thy Curſe. And that Impenitence, and that reprobate Mind which God gives ſome Sinners up unto, is their ſealing under the Curſe. God ſometimes curſes Sinners in this Life, as Chriſt curſed the fruitleſs Fig-tree; Mat. 21.19. Never Fruit grow on thee for ever. Be thou never good for any thing, never good Thought, never good Motion come into thee, never a drop of Dew or Rain fall upon thee, never a Bud or Bloſſom ſpring up in thee, nothing proſper in thee, but be thou barren for ever of every good thing; let that Soul wither, and periſh and die for ever. This Curſe is the moſt dreadful of all Curſes above-ground, and the very next to Hell.

3. The Curſe is pronounced in the laſt Judgment; in that terrible Sentence; Matth. 25.41. Depart from me ye Curſed, into everlaſting Fire, prepared for the Devil and his Angels. Now that, if it be poſſible, Sinners may be awakened out of ſleep, and be wrought to this Fear, I ſhall a little open the Mouth of the Pit, by opening this fearful Sentence. [Depart from me]. Depart whither? why whitherſoever it is, 'tis ſad enough that 'tis, depart from me, from Chriſt. Chriſt is the Life; it can be no leſs than Death, to depart from Life.

[Ye Curſed], You that are bound under the Curſe, you that have been filling your ſelves with Curſes, clothing your ſelves with Curſes, treaſuring up Curſes to your ſelves all your time againſt this day, Get you gone with your Curſes upon you; your Sins be upon you, your Guilt be upon you, your Blood be upon your own Heads p. 175for ever. Ye are curſed with a Curſe, bear ye that burthen for ever and ever.

[Into everlaſting Fire]. And now you ſee whither 'tis they are to depart. I told you but now, that 'tis Miſery enough, that they muſt depart from Chriſt, and from the preſence of the Lord. If Sinners were to be ſentenced down to this Earth again, ſent back to their Fields and Vineyards, to their Ale-houſes and Whore-houſes, to the beſt of their dirty pleaſures here below; yet this, that they are ſent into baniſhment from the Preſence and Paradiſe of God, when God ſhall ſo far open their Eyes, as to let them ſee what they have loſt, this would be an unſpeakable torment to them. But this is not their place; when they are taken hence, they ſhall return hither no more, they muſt bid an eternal farewel to all their carnal and bruitiſh eaſe and pleaſures; their Houſes and their pleaſant Places ſhall know them no more for ever. God will not leave them ſo much as the leaſt of the left-hand Bleſſings, not a drop of Water to cool their Tongues; 'Tis into the Fire they muſt go; The pain of Fire is the moſt tormenting of all the pains we know, and therefore made uſe of to ſhadow out thoſe inexpreſſible intolerable pains, to which the ungodly ſhall be ſentenced in that day. [Everlaſting] Fire. What not yet at the bottom? No, this Gulf hath no bottom, they ſhall be ever knowing, and yet never know the worſt of their Caſe, what-ever they feel; the worſt is ſtill behind, becauſe Eternity is ſtill behind; they ſhall never have eaſe nor reſt again, but ſhall be tormented night and day for ever and ever.

[Prepared for the Devil and his Angels]. Theſe are their Companions in their Tribulation. Muſt p. 176we into the Fire? But may we not have good Company in the Fire? God may be in the Fire with me. So he was in the caſe of the three Confeſſors, and then the fire could not burn. No, tis the Devil that will be with you in the fire, to torment and to be tormented with you for ever. What is it to dwell in an Earthly Houſe that's haunted with the Devil? What terror do they live in, whoſe dwelling is in haunted Houſes? How are they ſcar'd, and frighted, to ſee the face of that Dragon, though ſhap'd into the moſt beautiful form? Thoſe that tremble ſo, to ſee the Devil in their own Houſes, what will it be to them, to be carried with him into his Houſe, where he will be unclothed of all his Vizors, and no longer appear in the ſnape of a Man, no nor of a Lion or Bear, but will ſhew himſelf a Devil. [And his Angels]. All the Legions of thoſe unclean and damned Spirits, together with all thoſe damned Souls their fellow-Sinners. All the filth and garbage of the Earth muſt lie rotting and ſtinking together in that diſmal Hole. All the Atheiſts and Blaſphemers, all the Adulterers and their Whores, all the Rioters and Drunkards, that have ſpent ſo many Days, and ſat up ſo many Nights at the Wine and the ſtrong Drink, ſhall now be filled with the Company they loved, and ſhall have an everlaſting Night to lie drinking up the Wine of the Wrath of the Almighty, and of the Lamb, and ſuck up the dregs and bottom of that deadly Cup, which the Fury of the Moſt High hath mingled and appointed for them. This is their Sentence.

4. The Curſe is executed in full in the World to come. Mat. 25.46. And theſe ſhall go away into everlaſting puniſhment. Of this Sentence there p. 177will be, 1. no Repeal or Reverſing, 'tis the final Sentence, and muſt be executed. 2. Nor will there be any Reprieve, but as the doom is paſt, away they immediately go into the place of Execution. Eſther 7.8. As the Word went out of the King's Mouth, they covered Haman's Face; and away preſently they carried him to the Gallows and hang'd him up. As ſoon as ever this Word is ſpoken, Depart from me ye Curſed, &c. Down they are tumbled into that Fire prepared for them, which the Breath of the Lord, as a River of Brimſtone, doth kindle and make to burn for ever. Lay all this together, and then you will know what the Curſe to be feared is.

2. Ʋnconverted Sinners are under the Curſe. We are all by Nature Children of Wrath, curſed Children, Epheſ. 2.3. All the World is become guilty before God, Rom. 3.19. The whole World lyeth in wickedneſs, 1 Joh. 5.19. and he that lyeth in wickedneſs, abideth in Death, and the Wrath of God abideth on him. This wicked and curſed ſtate, is naturally the ſtate of every Man, and whoſoever is not Converted, he is under this Curſe to this day. Not only the firſt-born of Sinners, the worſt and moſt monſtrous among them, whoſe Iniquities have mark'd them with a Curſe in their Foreheads; but every Sinner, the moſt harmleſs amongſt the whole Rout, every one of them, the Wrath of God abideth on him; and if he ſhould die, and go out of the World in ſuch a caſe, there's no hope of him but he muſt periſh everlaſtingly.

How unſuitable are the jocund and merry Hearts of Sinners, to their ſtate and condition? Theſe Sons of Death, are moſt of them Sons of Laughter, p. 178the jolly ones of the Earth. When you paſs by the Tents of evil Men, and behold them drinking and dancing, ſinging and ſporting, and rufling it out in their gallantry, as ſome of them do; or find them ſleeping at their eaſe and out of fear, as 'tis with others of them; would you not ſay, Is this the noiſe, is this the guiſe of Men appointed to Death? Is this the ſound of the Veſſels of Wrath? Are theſe the Guilty Ones, and the Curſed Ones, whoſe Souls are in Chains, dragging down to the horrible Pit? One would think, by their Faces and Carriages, by their merry Dayes, and quiet Nights, that the Sinners of the Earth were faireſt for Heaven, that they had ſhot the Gulf, and were paſt danger of miſcarrying for ever.

But what art thou, O Sinner? To whom doſt thou belong? Whither art thou falling? What is thine Inheritance, or thy Portion from the Lord? Conſider the Scriptures, Pſal. 11.6. Ʋpon the Wicked he ſhall rain Snares, Fire and Brimſtone, and an horrible Tempeſt; this is the Portion of their Cup. This ſhall be their Portion hereafter, but what is their Portion here? John 3.18. He that believeth not, is condemned already. And Joh. 3.6. The Wrath of God abideth on him. Every unconverted Sinner is under the Curſe.

3. There is great danger he may never eſcape or be delivered from it. If he never be Converted, he can never eſcape. The Devil ſhall as ſoon break Priſon, and make an eſcape from Hell to Heaven, as thou who dieſt an Impenitent, canſt eſcape falling into that Priſon. Mat. 18.3. Except ye be converted, ye cannot enter into the Kingdom of p. 179God. Continue Unconverted till thou dieſt, and 'tis impoſſible thou ſhouldſt eſcape.

And there is very great danger, that thou that art yet an Unbeliever, and an Impenitent to this day, mayſt never be a Convert to thy dying day. This is the laſt hope thou haſt, that however it be with thee at preſent, yet hereafter thou mayeſt be brought in. But know that what-ever hope thou haſt of that, there is a very great hazard that it may never be; which will appear if thou conſider theſe three things.

1. The multitudes of thoſe that miſcarry, that die in final Impenitency, and ſo periſh everlaſtingly, to a very few that are Converted and Saved.

2. The conſtant miſcarriage and ſucceſleſneſs of all the means that have been hitherto uſed for thy Converſion.

3. The potent Adverſaries, and the mighty oppoſition they make, and will make againſt thy Converſion.

1. Conſider the multitudes of thoſe that miſcarry and die Impenitents, to a very few that are Converted and Saved. The Scriptures tell us, That there are but few that ſhall be ſaved. The real Converts are but a little Flock; Luk. 12.32. Mat. 7.13, 14. Strait is the Gate, and narrow is the way that leadeth to Life, and few there be that find it. But wide is the Gate, and broad is the way that leadeth to Deſtruction, and many there be which go in thereat. Shall we believe our own Experiences? How many poor Souls do we ſee in the World, who walk on in the courſes, and after the Luſts of this p. 180World, ſome in a blind and ignorant State; ſome in Lewdneſs and Luxury; ſome in Covetouſneſs and Senſuality, in Careleſneſs and Carnal-ſecurity; who after a long courſe that they have thus run, at length drop into the Grave, and go out of the World, without the leaſt token of ſound Repentance: How many ſuch Inſtances have we of Men going Unbelievers and Impenitents out of the World, to here and there one that gives any hopeful teſtimony of real Converſion? The number of Converts, to them that die in Impenitence (even in the judgment of the greateſt Charity) is but a very ſmall number.

Now, if any of you were ſick of ſome dangerous Diſeaſe, as ſuppoſe the Peſtilence, which were ſo generally mortal that it ſwept away whole Families, unpeopled Towns and Countreys, and but here and there one did eſcape with his Life; if any of you were ſick of this deadly Diſeaſe, would you not conclude your Life were in danger? would you not be afraid you ſhould not eſcape? O this Plague of the Heart, how much more mortal is it than the Plague of the Fleſh? What multitudes doth it ſweep away into the Pit, when but here and there one is left for Life and Glory?

2. Conſider the conſtant miſcarriage and ſucceſleſneſs, of all the means that have been hitherto uſed for thy Converſion. This is not the firſt time thou haſt been preached to; thou haſt been warned of thy Sins, thou haſt heard of Chriſt, and been perſwaded to come into him long before this day, and not once nor twice, but it may be all thy dayes; And what hath been yet done upon thee?

Behold Man, after ſo long a time, yet thou art p. 181in thy Sins, yet thou art blinded and hardned, and running the ſame courſe as heretofore. O how little hope is there that that ſame Word ſhould work at laſt, that hath hitherto done nothing upon thee! Will the Sword of the Spirit be more like to cut to the Heart, after it hath been ſo long blunted upon thine Iron Neck? Will the Devils Tenure be weakned by Preſcription? Will he the eaſier out, by having ſo long held poſſeſſion? will this old Man grow weaker through Age? will thy Diſeaſe grow more curable by continuance upon thee? or is it likely, the very ſame Remedies will prevail at laſt, which have been ſo long uſed in vain?

If you were under ſome bodily Diſeaſe, and had uſed all the means that can be had; If you had had Phyſician upon Phyſician, Medicine upon Medicine; the beſt Phyſicians, the beſt Medicines, and ſtill you were as ſhort of a Cure as ever: If one Phyſician ſhould have come and preſcribed to you, and you would not take his Phyſick, or if you took it, yet it would not work; If after him ſhould come another, and another, and ſtill no ſucceſs, but your Diſeaſe ſhould continue, yea, and grow under the hands of all your Phyſicians, would you not conclude your caſe were deadly, and but little hope left that you ſhould be recovered?

Conſider Sinners, what hath the Lord hitherto done? what Miniſtry have you had? how many Phyſicians have been trying their utmoſt skill upon you, convincing you, warning you, beſeeching you to turn from your Vanities to the Living God? Hath not the Lord God, by the Miniſtry of his Servants, been dealing with you, and treating p. 182with you theſe many years about this thing? and yet how far off? how ignorant of Chriſt, how obſtinate againſt Chriſt, and how reſolved for your old wayes? What, and yet for all this, ſo much without fear, that all will be well at laſt? Look to your ſelves, and know for certain, that by how much the more means have been uſed, without ſucceſs, by ſo much the more deſperate is your caſe grown.

It's true, the Lord may make his Word to Work at laſt, to convert an obſtinate Sinner, an old Sinner; He may do that by ſmall means, which greater and more likely means have not done, the laſt ſtroke may break the Flint, the laſt Arrow may cleave the Pin, the laſt Word may do the Work, when ſo many have been loſt and done nothing: But when there are ſo many Inſtances to the contrary, when it is ſo very ſeldom ſeen, wilt thou not only put thy ſelf upon ſuch a deſperate adventure, but remain without fear of any hazard?

At moſt there is but a Peradventure for it. The Servants of Chriſt muſt be patient, in meekneſs inſtructing thoſe that oppoſe themſelves; if [peradventure] God may give them Repentance, 2 Tim. 2.25. When we are ſent forth to Preach to Sinners in the Name of the Lord, this is all we have for it, (as to any particular Perſons) Who can tell what God may do? whether he may bleſs our word to them or not? Peradventure he may, and peradventure he may not. Now that the Word is once again Preached to you this day, peradventure it may proſper upon ſome of you, peradventure you may hear, and be humbled, and be converted; Who can tell whether ſome or other of you may p. 183not? But there is a great doubt whether it may be ſo with thee or no, either now, or ever hereafter; what, and yet not afraid?

3. Conſider the potent Adverſaries there are, and the mighty oppoſition they make, and will make againſt thy Converſion. Know and lay to heart theſe three things;

1. If all that the Devil can do to hinder thee, will prevail, Thou ſhalt never be Converted.

2. If all that thine own fleſh can do to hinder thee, will prevail, Thou ſhalt never be Converted.

3. If all that the World can do to hinder thee, will prevail, Thou ſhalt never be Converted.

1. If all that the Devil can do to hinder thee, will prevail, thou ſhalt never be converted, nor eſcape the Wrath and Curſe of God. The Devil is great with Sinners, he can rule them at pleaſure; 2 Tim. 2.25. They are led captive by him at his Will. The Devil's Will is a Law to Sinners, and ſuch a Law as they are willingly ſubject to. The Devil's Government is not like to diſpleaſe Sinners, for his Law is, That every one ſhould pleaſe himſelf; He looks for no more, than that every one ſhould do what is right in his own Eyes. Therefore ſhall this Bramble be King, as long as Sinners can carry it. If it ſhould be put to vote in the World, who ſhould be Ruler, God or the Devil, the Sinners of the Earth would give their vote for the Devil; as for the Lord God, they would ſay the ſame concerning the Father, as once thoſe wicked Ones did concerning the Son, Luk. 14.19. We will not have him to reign over us. The Devil is mighty with Sinners, he is their Prince and their Ruler; as p. 184far as God lets him alone, he can order them at pleaſure; they will follow this Lion whither ever he goes.

And this Devil is an Adverſary to Souls, they ſhall certainly die and be damn'd, if he can do it; 1 Pet. 5.8. He walketh up and down ſeeking whom he may devour.

Sinner, when doſt thou mean to return into the way of Life? When wilt thou to Chriſt? The Devil hath ſuch power with thee, that if God leave thee to thy ſelf, thou art never like to come to Chriſt till he be willing to let thee come. And when will that be? Who is it that hath kept thee from him all this time? I will tell thee, when he will drag thee to Chriſt; but by his good will, thou ſhalt never go before. If he can but hold thee from him, till the Judgment, then he will drag thee before him, to receive thy Sentence for all thine ungodlineſs. When the Seaſon of Grace is over, then thou mayeſt go, but if he can help it, never till then.

2. If all that thine own fleſh can do to hinder thee, can prevail, thou wilt never be converted. Conſider here two things;

1. Thy Fleſh is againſt it.

2. Thy Fleſh hath great power with thee.

1. Thy fleſh is againſt thy Converſion. Rom. 8.7. The Carnal Mind is enmity againſt God; It is not ſubject to the Law of God, neither indeed can be. Particularly;

1. The Intereſt of the Fleſh is againſt it.

2. The Inclinations of the Fleſh are againſt it.

p. 1851. The Intereſt of the Fleſh is againſt thy Converſion. By the Fleſh, I mean corrupt Nature, called often Fleſh in Scripture. Our carnal Minds, the Will of the Fleſh, our fleſhly Deſires and Diſpoſitions, and all the Luſts of it. This Fleſh is concerned againſt God and the Lord Jeſus Chriſt. Chriſt comes to Crucifie the Fleſh, Rom. 6.6. 1 John 3.8. For this cauſe the Son of God was manifeſted, that he might deſtroy the works of the Devil. No more Gluttony, no more Drunkenneſs, no more pleaſing our Eyes, or our Throats, or our Appetites, Chriſt will have Luſt ſtarv'd, and no longer pampered. Chriſt will allow Neceſſaries, but his way is to keep the Fleſh low; he will allow good Bread, and Bread enough, but often 'tis but coarſe, and ſuch as Luſt will never be contented with, nor ever proſper by.

Hereupon the Fleſh is concerned againſt Chriſt, to reſiſt him, and to do what-ever it can to keep him out. Who comes there? ſayes the Fleſh, when Chriſt knocks. Who is it that calls after thee? To whom art thou joyning thy ſelf? What, to Chriſt? Wilt thou hearken to him? then farewel all. No more Mirth and Pleaſure, no more Eaſe or Jollity, no more Credit or Gain; Look to thy ſelf, all's a going, and will be gone if Chriſt once ſets footing in thee. Chriſt tells me, (ſaith the fleſhly Heart) I ſhall find favour with God, I ſhall obtain the pardon of my Sins, and all the good things of the other World, if I will hearken to him. But who will keep me alive in this World? I muſt have Money, and Meat, and Drink, and Credit, and Friends, or elſe I am like to have but a poor Life of it here. The bleſſings of the other World will never help me to live and proſper in p. 186this World; I can't feed my ſelf, nor cloth my ſelf, nor provide for my Family, with the promiſes and hopes of good things to come; and God knows, how little elſe Chriſtianity will leave me. I am like to be but a poor, hunger-bitten, melancholick, forſaken Soul, if I hearken to Chriſt. Away (ſaith the Fleſh) no more treaty about any ſuch thing, which doth ſo evidently tend to thy prejudice and undoing.

2. The Inclinations of the Fleſh are againſt it. The Fleſh hangs towards Earth and Sin, and is contrary to God and Holineſs. Rom. 8.5. Thoſe that are after the Fleſh, do mind, or ſavour, the things of the Fleſh; and ſo do hang back from things Spiritual and Heavenly. What is this way of Life that Chriſt calls me to? It's quite contrary to me, my very Nature diſguſts it, my temper and genius is againſt it. I was never acquainted with, nor accuſtomed to ſuch a way, and I cannot abide it. This preciſeneſs, and this ſcrupuloſity and tenderneſs, I have more mind to laugh at it, than ſubmit to it. It even turns my Stomach to ſee the folly of it in others, and I hate to be ſuch a fool my ſelf. I ſhould be glad of the Salvation of Chriſt, but ſure I ſhall never endure his Diſcipline. I am willing to ſave what I have, and to make the beſt of what's before me: and that I am ſure Chriſt will never ſuffer me, and therefore run after him who will, he muſt have me excuſed.

Doſt thou know, O vain Man, what 'tis to ſwim againſt the Stream? and doſt thou not feel thine inward Stream running againſt Holineſs and ſerious Chriſtianity? O when art thou like to come to it? Art thou not yet afraid it may never be? eſpecially when thou conſidereſt; That,

p. 1872. The Fleſh hath great power with thee. In Sinners, the Fleſh is the great governing Principle; it bears rule in the whole Man. 'Tis their Lord and their Law, and hence they are called, the Servants of Sin, Joh. 8.34. and ſaid; to live after the Fleſh, Rom. 8.13. What-ever wickedneſs is done by them, it is the Fleſh that commands them to it. When-ever the Heart works to Envy, or works to Wrath, or to Pride, or to Covetouſneſs, 'tis the Fleſh that ſets it thus on work. It is no more I that do it, but Sin that dwells in me, Rom. 7.17. And what-ever good Works are hindred, 'tis the Fleſh that hinders them. Rom. 7.19. I find a Law, that when I would do good, evil is preſent with me, ſo that the good that I would I do not. 'Tis ſaid of the Regenerate, much more true is it of Sinners. Bid a Sinner Repent, alas he cannot; bid him Pray, he cannot Pray; Bid him turn to Chriſt, and truſt in Chriſt, and follow him; alas, poor Man, he cannot, his Fleſh is againſt it, and hath ſuch a rule over him, that he cannot reſiſt it. The Devil rules without, and the Fleſh rules within, and who can act againſt two ſuch potent Rulers?

By the way, Sinners are in a poor caſe the while, that are under two ſuch potent Governours, the Devil and Sin. How is it poſſible, O Sinners, you ſhould be ſo ſecure, when the Devil is your King, and hath ſet up that young Devil, Sin, to be his Viceroy? If you ſaw a poor Man caſt into a Den, and there committed to the cuſtody of a Lion and his Whelp; would it not pity your Heart to think, in what a caſe that poor Man were betwixt two ſuch Keepers? Sinner, Sinner, Look to thy ſelf, Behold the Lion and his Whelp; p. 188thy Soul is in a more dreadful caſe, under the command of Sin and of the Devil, than thy Carcaſe would be, under the Paw of thoſe Ravenous Beaſts; Save thy ſelf from theſe Murtherers.

3. If all that the World can do, to hinder Sinners Converſion, will do it, they will never be Converted. The World is againſt it, (the evil Men of the World, I here mean) they are all againſt the Converſion of Sinners. Particularly;

1. The Spirit of the World is againſt it.

2. The Examples of the World are againſt it.

1. The Spirit of the World is againſt it. The whole World is of the ſame Spirit, which the Scribes and Phariſees are ſaid to be of, Mat. 23.13. They ſhut up the Kingdom of God againſt Men, and neither will enter in themſelves, nor ſuffer thoſe that are entring to go in. They are all of another Kingdom, and thereby Parties againſt Chriſt and his Kingdom; they are for making Proſelites, but 'tis for Hell, not for Heaven.

This Spirit of the World is a Spirit of Envy and Hatred againſt Chriſt and his Followers, Joh. 15.19. And this evil and envious Spirit, is that which vents it ſelf in thoſe Scoffs, Reproaches, and Perſecutions, which they let fly and raiſe againſt every Soul, that ſo much as looks after ſerious Chriſtianity. How full is the World of Experiences of this kind? No ſooner is any Soul awakened from his Sins, making out after Chriſt, and ſhewing himſelf among the Diſciples, but preſently the Birds of Prey are picking at him; His carnal Friends, will diſſwade and diſcourage him, p. 189the Iſhmaels and Nimrods will be upon his back, mocking and reviling, hunting and perſecuting him. Chriſt tells us, Luk. 15.10. There's joy in [Heaven] over one Sinner that repenteth; But what is there in Hell, or in the World, the Territories of Hell? O they are all in a rage, the Devil is madded, when he hath loſt a Captive, and reſolves if he will be gone, not to let him go, without ſome marks of his Fury and Rage.

Sinner, thou art yet under the Power of the Devil, & it may be thou mayſt never make an offer to be gone, but wilt abide with him in quiet till he carry thee home with him to his place; But if ever thou ſhouldſt make an attempt to be gone from him, and to joyn thy ſelf to Chriſt, behold he hath a whole World of Inſtruments ready, either to block up thy way, or ſtick in thy ſides; And art thou not afraid, if it ſhould come to this, that thou ſhouldſt rather abide as thou art, than adventure on ſuch Diſcouragements?

2. The Examples of the World are againſt it. How great is the power of Example? the whole World is much governed by Examples. Laws can do little in compariſon of what Examples can do. There is a great influence that good Examples often have upon Mens Minds and Manners. Therefore Chriſt did not only make a way into the Kingdom by his Blood, nor only ſhew us the way in his Doctrine, but alſo led us the way by his Example, 1 Pet. 2.21. Therefore alſo the Miniſters of Chriſt are required, not only to feed the Flock by their Inſtructions, and to rule them by good Diſcipline, but to be Examples to the Flock, 1 Pet. 5.3. And therefore alſo Chriſtians are required to give a good Example to the World, and one p. 190to another. 'Tis a vain thing for us to exhort one another, Be humble, be ſober, be meek, be merciful, whilſt we our ſelves are proud and unmerciful, paſſionate and revengful; Give a good example, if you would do good by your good words; let not your Feet tread down, what your Lips build up; deſtroy not by an evil Life, what you build by good Counſel. Thou that teacheſt another ſhould not ſteal, doſt thou ſteal? Thou that ſayeſt a Man ſhould not commit Adultery, doſt thou commit Adultery? Rom. 2.21, 22. Thou that ſayeſt to another, Swear not, Lye not, give not place to Wrath, ſpeak evil of no Man, Doſt thou the ſame thing? Thou doſt more miſchief by thy evil Works, than ever thou art like to do good by thy good Speeches.

O (by the way) let us learn to bewail, and to be aſhamed of our evil Examples that we have given. Ah Wretches, that ever any People ſhould be charged concerning any Profeſſors, as the Diſciples were once charged concerning the Scribes and Phariſees, Mat. 23. Do as they ſay, but do not as they do. Shall this evil World have occaſion to ſpeak thus of any of the Preachers or Profeſſors of Chriſtianity, Beware of them, follow not after them; for behold, they bid Men beware of Covetouſneſs, and yet who more covetous? They bid Men beware of Pride, and yet who more proud? They charge it upon others to be juſt, to be true, to be meek, and yet who more fraudulent, more falſe and peeviſh than themſelves? O how much miſchief do poor Sinners ſuffer by the evil Examples of ſome Profeſſors? Good Examples draw mightily, but evil Examples more. But yet the evil Examples (of Profeſſors) are not they p. 191by which Sinners are in the greateſt danger of being kept back from Chriſt (though theſe be pernicious enough), but the evil Examples of the World. Sinners are of the World, and they are profeſſedly for following of the World. Now what Examples do the profane World ſet before them? whither are they leading them? Are they making towards Chriſt, and running from their Sins unto God? Does not the Stream run quite contrary? And does it not paſs for a ſufficient Encouragement to them in their evil wayes, to think they do but as their Forefathers did before them, and as their Friends and their Neighbours do?

See how the Example of the World is urged againſt following of Chriſt, John 7.48, 49. Have any of the Rulers, or of the Phariſees believed on him? But this People who knoweth not the Law are curſed. What do ye mean ye fooliſh People to follow this Jeſus? Do ye ſee any of the wiſe Men, or great Men, do any of the Rulers believe on him? And will ye think your ſelves wiſer than they? Go not after him, be none of his Diſciples.

And is not the ſame Argument urged upon Sinners daily? Why ſhould you trouble your heads about theſe Matters? About Repentance, and Regeneration, and Conſcience, and making ſure for the other World? Do the Phariſees, and High-Prieſts, do the great Men, and the wiſe Men, trouble themſelves about any ſuch Matters? It's true, there are a ſort of People which know not the Law, a company of ignorant Souls, an heady and a giddy Generation, that trouble themſelves and the World about theſe things; but what heed is to be given to them, a company of deſpicable, p. 192ſimple Souls? Do any of the wiſe or great Ones take this courſe?

Sinner, think with thy ſelf, what a mighty influence this ſort of Argument hath had upon thee hitherto? The World deſpiſe the Goſpel, the World neglect Chriſt: The World are for the Fleſh, for Liberty, and Care, and Pleaſures, and Idleneſs, and againſt the Spirit of Chriſtianity, the Stream runs downwards towards Sin and Hell; and hitherto thou haſt been ſwimming with the Stream, haſt gone with the Multitude, and haſt troubled thy ſelf about Chriſt and Religion as little as any of them. O tremble to think what great danger thou art in, that thou mayeſt ſtill run down that Stream, and never ſtop till thou fall into that Gulf, from which there will be no Return or Redemption for ever.

Now Sinner, lay all theſe things together, and then judg if thou haſt not reaſon to fear thou mayeſt never eſcape the Wrath and Curſe of God. It is evident, that whilſt thou art unconverted, thou art under the Curſe; Well, but yet thou hopeſt that one time or other thou mayeſt be Converted; But how great fear is there thou mayeſt not? All the ungodly World are againſt thy Converſion; thine own Fleſh and the Devil are againſt it; all theſe will joyn together to hinder it if they can. And beſides all the means that have been hitherto uſed, proſper not; thou haſt been Preach'd to, thou haſt been Prayed over, thou haſt had many years of Warnings, and yet nothing hath prevailed. And what multitudes are there that have been in thy caſe, that have ſtood it out to the laſt and died in their Sins, to here and there one that have been Converted and Saved? p. 193Sure thou art in a fearful caſe, that Curſe that hangs over thee, there's but little hope but it will light upon thee, and abide upon thee for ever. O fear this Curſe, fear it in time, that if it be poſſible thou mayeſt take warning and fly from the Wrath to come.

V. Laſtly; How ſhould we improve this Holy Fear.

And now I am fallen upon that which I chiefly intended in the choice of this Subject. This Fear will be of general uſe, and of great advantage for the engaging us in, and the more ſuccesful managing of the whole buſineſs of Religion and Chriſtianity, in all the parts and duties of it. I have a large Field before me, but I ſhall inſiſt only upon theſe three general Directions.

1. Fear and Search.

2. Fear and Beware.

3. Fear and Follow after.