Now or Never, Text (2 of 3)

Now or Never · Text (2 of 3)

p. 79And the enmity of the Cainites may teach the Chriſtian, what he ſhould be, and wherein his excellency lieth. It is life, and ſeriouſneſs that your enemies hate: and therefore it is life and ſeriouſneſs that you muſt above all maintain; though dead-hearted hypocrites never ſo much oppoſe and contradict you.

O ſirs, they are no trifles, but the greateſt things that God hath ſet before you in his Word, and called you out to proſecute and poſſeſſe: and your time of ſeeking them is ſhort; and therefore you have no time fortrifles, nor any to loſe in idleneſs and ſloath. And of all men, Preachers ſhould be moſt ſenſible of this. If they were not againſt ſerious holineſs in others, it is double p. 80wickedneſs for ſuch as they, to be againſt it in themſelves. It is great things that they have to ſtudy and to ſpeak of; and ſuch as call for the greateſt ſeriouſneſs, and reverence and gravity in the ſpeaker, and condemn all trifling in matter or in manner. A man that is ſent to Chriſt to run for an immortal crown, or to direct others in ſuch a race, to ſave his own, or other mens ſouls, from endleſs miſery, ſhould be aſhamed to fill up his time with trifles, or to be ſlight and cold about ſuch great and weighty things. All the heart, and ſoul, and might, is little enough for matters of ſuch unſpeakable importance. When I hear Preachers or people ſpend time, in little impertinent fruitleſs things, that do but divert them from the great buſineſs of their lives, or to dally with the greateſt matters, rather then to uſe them, and treat of them with a ſeriouſneſs ſuitable to their importance, I oft think of the words p. 81of Seneca, the ſerious Moralin, as ſhaming the hypocriſie of ſuch trifling Preachers and Profeſſors of the Chriſtian faith; [Verba copioſa componis, & interrogans vincula nectis, & dicis, Acuta ſunt iſta: Nihil acutius ariſtâ; & in quo eſt utilis? Quaedam inutilia & inefficacia ipſa ſubtilitas reddit.] that is [You compoſe copious words, and tye hard knots by curious questions; and you ſay, O theſe are acute things! what is more acute then the peal of corn? and yet what is it good for? ſubtilty it ſelf makes ſome things unprofitable and uneffectual.]

[Iſtae ineptiae Poetis relinquantur, quibus aures oblectare propoſitum eſt & dulcem fabulam nectere; ſed qui ingenia ſanare, & fidem in rebus humanis retinere, ac memoriam, officiorum animis ingerere volunt, ſerio loquantur, & inagnis viribus rem agant;] that is, [Leave theſe toyes or fooleries to Poets, whoſe buſineſs is to delight the ear, and to compoſe a pleaſant fable. p. 82But they that mean to heal mens underſtandings, and retain credibility among men, and to bring into mens minds the remembrance of their duties, muſt ſpeak ſeriouſly, and do their buſineſs with all their might.]

Demens omnibus merito videret— He would juſtly by all be taken for a mad man, that when the Town expecteth to be ſtormed by the enemies, and others are buſie at work for their defence, will ſit idle, propoſing ſome curious queſtions]—Nunquid tibi demens videtur, ſi iſtis impendero operam, & nunc obſideor? quid agam? mors me ſequitur; vit a fugit; Adverſus haec me doce aliquid: effice ut ego mortem non timeam, & vita me non effugiat.] [And ſhall I not be taken for a mad man, if I ſhould buſie my ſelf about ſuch things that am now beſieged? what ſhall I do? death purſueth me: teach me ſomething against theſe; make death not dreadful to me, or life not to fly from me.] Si multum eſſet aetatis, parce diſpenſandum erit, ut ſufficeret p. 83neceſſariis: nunc quae dementia eſt ſupervacua diſcere in tanta temporis egeſtate!] [If we had much time, we ſhould ſparingly lay it out, that it might ſuffice for neceſſary things: But now what a madneſs is it, to learn things needleſs or ſuperfluous in ſo great a ſcarcity of time!] [Metire ergo aetatem tuam: tam multa non capit. Meaſure thy age: Its not enough for ſo many things.] [Relinque iſtum ludum literarum Philoſophis Rem magnificam! ad ſyllabas vocant qui animum minuta diſcendo diminuunt & conterunt, & id agunt, ut Philoſophia potius difficilis quam magna videatur: Socrates, qui totam Philoſophiam revocavit ad mores hanc ſummam dixit eſſe ſapientiam, bona malaque diſtinguere] [Leave this learned play to Philoſophers: A gallant buſineſs! They call us to ſyllables; and debaſe, and depreſs the mind by learning ſuch little trivial things, and make Philoſophy rather to ſeem a matter of difficulty then great. Socrates; that revoked all Philoſophy to manners, … p. 84call this the highest wiſdom, to diſtinguiſh good and evil.]

Did a Seneca ſee by the light of nature, ſo much of the neceſſity of ſeriouſneſs and diligence, about the matters of the ſoul? and ſo much of the madneſs of ſpending words and time on trifles? And yet ſhall there be found a man among profeſſed Christians, and among the Preachers of Faith and Holineſs, that plead for trifling, and ſcorn at ſeriouſneſs, and count them moderate and wiſe that a Heathen brands as toyiſh and distracted?

What is it that cloudeth the glory of Chriſtianity, and keepeth ſo great a part of the world in Heatheniſm and Infidelity: but this, that among Chriſtians there are ſo few that are Chriſtians indeed? and thoſe few are ſo obſcured by the multitude of formal trifling hypocrites, that Chriſtianity is meaſured and judged of by the lives of thoſe that are no Chriſtians? Religion is a thing to be demonſtrated p. 85and honoured and commended by practice: words alone are ineffectual to repreſent its excellency to ſo blind a world, that muſt know by feeling, having loſt their ſight. In our profeſſed faith we mount unto the Heavens, and leave poor unbelievers wallowing in the dirt. O what a tranſcendent, unconceivable glory, do we profeſs to expect with God unto eternity! And what manner of perſons ſhould they be, in holy converſation and godlineſs, that look for ſuch a life as this? How baſely ſhould they eſteem thoſe tranſitory things, that are the food and felicity of the ſenſual world? How patiently ſhould they undergo contempt and ſcorn, and whatſoever man can inflict upon them? How ſtudiouſly ſhould they devote and refer all their time, and ſtrength, and wealth, and intereſt, to this their glorious bleſſed end? How ſeriouſly ſhould they ſpeak of, and how induſtriouſly ſhould they ſeek, p. 86ſuch ſure, ſuch near, ſuch endleſs joyes? Did profeſſed Chriſtians more exactly conform their hearts and lives to their profeſſion and holy rule, their lives would confute the reproaches of their enemies, and command a reverent and awful eſtimation from the obſervers, and do more to convince the unbelieving world of the truth and dignity of the Chriſtian faith, then all the words of the moſt ſubtile diſputant Chriſtianity being an affecting practical Science, muſt practically and affectionately be declared according to its nature: Arguments do but paint it out: And pictures do no more make known its excellency, then the picture of meat and drink makes known its ſweetneſs. When a doctrine ſo holy, is viſibly exemplified, and liveth, and walketh, and worketh in ſerious Christians before the world: Either this or nothing will convince them and conſtrain them, to glorify our Lord, p. 87and ſay, that God is among us or in us of a truth, Mat. 5. 16. 1 Cor. 14. 25. But it is unchristian lives that darkneth the glory of the Chriſtian Faith. When men that profeſs ſuch glorious hopes, ſhall be as ſordidly earthly, and ſenſual, and ambitious, and impotent, and impatient as other men, they ſeem but fantaſtical diſſembles.

And yet ſhall there be found ſuch a perfidious wretch under the heavens of God, as a profeſſed Miniſter of Chriſt, that ſhall ſubtilly or openly labour to make an exact, and holy, and heavenly converſation a matter of reproach and ſcorn, and that under pretence of reproving the ſins of Hypocrites and Schiſmaticks, ſhall make the exacteſt conformity to the Chriſtian rule, and faithfulleſt obedience to the Almighty Soveraign, to ſeem to be but hypocriſie or ſelf-conceitedneſs, or needleſs trouble, if not the way to ſedition, and publick trouble, and turning p. 88all things upſide down? that cannot reprove ſin, without malicious inſinuating ſlanders or ſuſpitions againſt the holy law and holy life; that are moſt contrary to ſin, as life to death, as health to ſickneſs, and as light to darkneſs?

For any man, eſpecially any profeſſed Chriſtian, any where to oppoſe or ſcorn at godlineſs, is a dreadful ſign, as well as a heinous ſin: But for a Preacher of Godlineſs to oppoſe and ſcorn at Godlineſs, and that in the Pvlpit, while he pretendeth to promote it, and plead for it in the name of Chriſt, is a ſin that ſhould ſtrike the heart of man with horrour to conceive of.

Though I cannot ſubſcribe my ſelf to that paſſage in the ſecond part of the tenth Homily, Tom. 2. pag. 150. (however I very much love and honour the book of Homilies) yet for their ſakes that not only can ſubſcribe to it, but would have all kept out of the Miniſtry p. 89that cannot, and that take it for that Doctrine of the Church of England which they will believe and Preach, I will recite it to the terror of the guilty, not to drive to deſpair, but to awake them or to ſhame them for their oppoſition to the wayes of godlineſs.

Expounding Pſal. 1. 1. Bleſſed is the man that hath not walked after the counſel of the ungodly, nor ſtood in the way of ſinners, nor ſit in the ſeat of the ſcornful] having ſhewed who are the [ungodly] and [the ſinners] it addeth theſe words.

[The third ſort he calleth ſcorners; that is, a ſort of men whoſe hearts are ſo ſtuffed with malice, that they are not contented to dwell in ſin, and to lead their lives in all kind of wickedneſs, but alſo they do contemn and ſcorn in others all godlineſs, true Religion, all honeſty and vertue. Of the two firſt ſorts of men, I will not ſay, but they may take p. 90Repentance, and he converted unto God. Of the third ſort, I think I may without danger of Gods judgement pronounce, that never any yet were converted unto God by Repentance, but continued ſtill in their abominable wickedneſs, heaping up to themſelves damnation againſt the day of Gods inevitable judgement.

Though I dare not ſay but ſome ſuch have Repented, yet let the ſcorners that believe this, remember, that they ſubſcribe the ſentence of their own condemnation.

Though I look upon this ſort of the enemies of Holineſs as thoſe that are as unlikely to be recovered and ſaved, as almoſt any people in the world, except Apoſtates and Malicious Blaſphemers of the Holy Ghoſt; yet in compaſſion to the people and themſelves. I ſhall plead the cauſe of God with their conſciences, and try what Light can do with their underſtandings, and the p. 91terrours of the Lord with their hardened hearts.

1. A Preacher of the Goſpel ſhould much excel the people in underſtanding: And therefore this ſin is greater in them then other men: what means, what light do they ſin againſt? Either thou knoweſt the neceſſity of ſerving for ſalvation with the greateſt diligence, or thou doſt not. If not, what a ſin and ſhame is it to undertake the ſacred Office of the Miniſtry, while thou knoweſt not the things that are neceſſary to ſalvation, and that which every Infant in the Faith doth know? But if thou doſt know it, how doſt thou make ſhift maliciouſly to oppoſe it, without feeling the beginnings of Hell upon thy Conſcience? When it is thy work to read the Scriptures, and meditate on them, doſt thou not read thy doom, and meditate terrour? How canſt thou chooſe but perceive that the ſcope of the word of God is contrary to the bent of p. 92thy affections and ſuggeſtions? Yea what is more evident by the Light of Nature, then that God and our ſalvation cannot be regarded with too much holy ſeriouſneſs, exactneſs and induſtry? Should not the beſt things be beſt loved? and the greatest matters have our greateſt care? And is there any thing to be compared with God and our eternal ſtate? O what overwhelming ſubjects are theſe to a ſober and conſiderate mind! what toyes are all things in compariſon of them! And yet doſt thou make light of them, and alſo teach men ſo to do! As if there were ſomething elſe that better deſerved mens greateſt care and diligence then they. What a Preacher, and not a Believer! Or a Believer, and yet not ſee enough in the matters of Eternity to engage all our powers of ſoul and body, againſt all the world that ſhould ſtand in competition?

2. Is it not ſinful and terrible enough, p. 93to be thy ſelf in a carnal unrenewed ſtate! (Rom. 1. 13.) and to be without the Spirit and life of Chriſt (v. 9.) but thou muſt be ſo cruel as to make others miſerable alſo? Pſal. 50. 16, 17. [But to the wicked ſaith God, What haſt thou to do to declare my Statutes? or that thou ſhouldeſt take my Covenant in thy mouth, ſeeing thou hateſt inſtruction, and caſtest my words behind thee?] Matth. 5. 19. Whoſoever ſhall break one of the least Commandments, and ſhall teach men ſo, he ſhall be called the leaſt in the Kingdom of Heaven: But whoſoever ſhall do and teach the ſame, ſhall be called great in the Kingdom of Heaven.]

3. What an aggravation is it of thy impiety and ſoul-murder, that thou art bound by office to teach men that life of holineſs which thou oppopoſeſt, and to perſwade them to that with all thy might, which thou endeavoureſt cloſely and cunningly to diſgrace! And wilt thou be a p. 94Traytor to Chriſt, in the name of a Meſſenger and Preacher of the Goſpel? Wilt thou engage thy ſelf to promote his intereſt, and to uſe all thy skill and power to build men up in holineſs and obedience; and when thou haſt done this, wilt thou diſgrace and hinder it? Doſt thou take on thee to go on the meſſage of Chriſt, and then ſpeak againſt him? We do not find that Judas dealt thus with him: when he ſent him as he did other Preachers, we read not that he preacht againſt him. O let not my ſoul be numbered with ſuch men in the day of the Lord! It will be eaſier for Sodom and Gomorah, then for the refuſers of the Word and Grace of Chriſt. What then will be the doom of the oppoſers? And above all of thoſe treacherous oppoſers, that pretend themſelves to propagate and promote them.

If the wit and malice of Satans inſtruments were ſharpened againſt the wayes and ſervants of the Lord, p. 95it belongs to you to plead Chriſts cauſe, and ſhame theſe abſur'd unreaſonable gainſayers, and ſtop the mouth of impious contradiction: And will you joyne with the gainſayers, and ſecretly or openly ſay as they? Who ſhould confound the d… ders of a holy life but you? Who ſhould lay open the excellencies of Chriſt, the Glory of Heaven, the terrours of the Lord, and all other obligations to the moſt ſerious Religiouſneſs, but you that have undertaken it as your calling and employment? If any man in the Pariſh were ſo Atheiſtical and brutiſh, as to think God unworthy of our deareſt Love, our moſt exact obedience, and moſt laborious ſervice, who ſhould diſplay this Atheiſts folly, but you that are doubly (as Chriſtians, and as Miniſters) obliged to defend the honour of your Lord… If any of the people ſhould fall into ſuch a dream or dotage, as to queſtion the neceſſity of our utmoſt diligence p. 96in our preparations for eternal life, who ſhould awake them by lifting up their voices as a trumpet, and help to recover their underſtandings, but you that are the watchmen, and know their blood will be required at your hands, if you give them not loud and timely warning? if any ſubtile malicious ſervant of the Devil, ſhould plead againſt the Neceſſity of Holyneſs, and diſſwade the people from ſerving God with all their might, who ſhould be ready to confirm the weak, and ſtrenghten and encourage them that are thus aſſaulted, and help to keep up their zeal and forwardneſs, but you that are leaders in the Army of the Lord? is it not a Holy God that you are engaged to ſerve? And a Holy Church in which you have your ſtation? And a Communion of Saints in which you have undertaken to adminiſter the Holy things of God? Have you not read what was done to Nadab and Abihu, p. 97when Moſes told Aaron [This is it that the Lord ſpake, ſaying, I will be ſanctified in them that come nigh me, and before the people I will be glorified] Lev. 10. 3. Is it not a Holy Law and Goſpel which you publiſh? You have undertaken to warn the ſloathful, the ſenſual, the worldly and the prophane, that they ſtrive to enter in at the ſtraight gate, and ſeek firſt the Kingdom of God and his Righteouſneſs, Luke 13. 24. Matth. 6. 33. and to give diligence to make ſure their calling and election, 2 Pet. 1. 10. and to give all diligence in adding vertue to their faith, &c. 2 Pet. 1. 5. and with all diligence to keep their hearts, Prov. 4. 23. And are you the men that would quench their zeal, and deſtroy the holy diligence which you ſhould Preach? The Lord touch your hearts, and recover you in time, or how woful will it be with ſuch hardened Hypocrites, that in the Light, and in his Family and Livery, and under his p. 98Standard and Colours, dare prove Traitors and Enemies to the Lord?

4. And what an addition is it to your guilt, that you ſpeak againſt God in his own Name? By Office you are to deliver his Meſſage, and ſpeak to the people in his Name, and in his ſtead, 2 Cor. 5. 19, 20. And dare you before the Sun, and under the Heavens of God, and in his Hearing, perſwade men that the moſt Holy God is againſt Holineſs? and the King of Saints is an adverſary to ſanctity? and that he that made his holy Law, is againſt the moſt exact obeying of it? Dare you prefix a [Thus ſaith the Lord] to ſo impious a ſpeech as [It is in vain to ſerve the Lord? what needs there ſo much ado for your ſalvation? dare you go to men as from the Lord, & ſay [You are too careful & diligent in his ſervice? Leſs ado may ſerve the turn! What needs this fervour, and redeeming time! This is but Puritaniſm or Preciſeneſs. Its better do as the moſt, and venture your ſouls without p. 99ſo much ado.] Who could at laſt hold up his face, or ſtand before the dreadful Tribunal, that ſhould be found in the guilt of ſuch a Crime! What, to put God into the ſimilitude of Satan, and deſcribe the moſt Holy, as the enemy of Holineſs! and make him plead againſt himſelf, and diſgrace his own Image, and diſſwade men from that which he himſelf hath made of neceſſity to their Salvation! What viler Blaſphemy can be uttered!

5. And it aggravateth your ſin, that your Relation obligeth you to the most tender affections to your people. And yet that you ſhould ſeduce them to damnation. For the Nurſe to poiſon them; for the parents to cut the childrens throats, is worſe then for an enemy to do it. If the Devil our profeſſed enemy, ſhould himſelf appear to us, and ſay, [Prepare not ſo ſeriouſly for death: Be not ſo ſtrict, and diligent, and holy] it were not, in many reſpects, ſo bad, as for you to do it, that ſhould help to ſave us from his ſnares. You that p. 100profeſs your ſelves their Fathers! that ſhould travail in birth till Chriſt be formed in your peoples hearts! that ſhould love your people as your own bowels, and tender the weak, and pitty the wicked, and ſtick at no labour, ſuffering or coſt, that might advance their holineſs, and further their Salvation; For you to tempt men into a careleſs life, and turn them out of the holy way, is an aggravated cruelty. Its worſe for the Shepherd to deſtroy us then the Wolf. Read Ezek. 34. & 33.

6. Are you not aſhamed thus to contradict your ſelves? What can you find to Preach from the Word of God, that tendeth not to this holy diligence which you are againſt? How can you make ſhift to Preach an hour, and not acquaint men with the Duty and Neceſſity of ſeeking God with all their Might? Do you not tell them, that except they be converted and new born, they ſhall p. 101not enter into the Kingdom of God, John 3. 3, 5. Mat. 18. 3. And that without holineſs none ſhall ſee the Lord, Heb. 12. 14. And that if they live after the fleſh, they ſhall die, Rom. 8. 13. And that except their righteouſneſs exceed the righteouſneſs of the Scribes and Phariſees they ſhall in no caſe enter into the Kingdom of Heaven, Mat. 5. 20. And will you in your Application, or private diſcourſes, unſay all this again, and give God and your ſelves the Lye? And let people ſee, that the Pulpit is to you but as a Stage, and that you believe not what you ſpeak?

7. Conſider, that your place and calling, maketh you the moſt ſucceſsfull ſervants of the Devil, and ſo the moſt bloody murderers of Souls, while you give your judgement againſt a ſtrict and Heavenly life. For a Drunkaod in an Ale-houſe to mock the Miniſter, and rail at ſerious Religion, is leſs regarded by ſober men, and ſmall advantage to p. 102his Maſters cauſe; nay the wickedneſs of his life, is ſo great a ſhame to his judgement, that it inclineth many to think well of thoſe that he ſpeaks againſt. But when a man that pretendeth to learning and underſtanding, and to be himſelf a Paſtor of the Church, and Preacher of the Miſteries of Chriſt, ſhall make them odious, that are moſt careful for their Souls, and moſt exact in pleaſing God, and ſhall make all ſerious diligence for Heaven to ſeem but intemperate zeal and ſelfconceitedneſs: and ſhall deſcribe a Saint as if the formal lifeleſs Hypocrite, that giveth God but the leavings of the world, and never ſet his heart on Heaven, were indeed the man: what a ſnare is here for the perdition of the ignorant! They that are naturally averſe from holineſs, and are eaſily perſwaded to think that to be unneceſſary or bad, which ſeems ſo much above them, and againſt them, will be p. 103much confirmed in their miſtakes and miſery, when they hear their Teachers ſpeak without them, the fame that Satan by his ſuggeſtions doth within them. This turneth a trembling ſinner, into a hardened ſcorner: he that before went under the daily correction of his conſcience, for neglecting God, and omitting holy duties, and living to the fleſh, grows bold and fearleſs, when he hears the Preacher diſgrace the ſtricter purer way. By that time he hath heard a while the fear of God derided as preciſeneſs, and a tender conſcience reproached as a ſcrupulous fooliſh thing, his conſcience grows more plyable to his luſts, and hath little more to ſay againſt them. When Gods own profeſſed Miniſters, that ſhould be wiſer and better then the people, are againſt this zeal, and induſtry for Heaven, the people will ſoon think, that at leaſt it is tolerable in them. And they will ſooner learn p. 104to deride a Saint from a Sermon, or diſcourſe of a Preacher or a learned man, then from the ſcorns or talk of hundreds of the ignorant. And wilt thou teach them to hate Godlineſs, who haſt undertaken before the Righteous God, to teach them to practice it? He that diſpraiſeth it, though under other names, and repreſenteth it as odious, though masked with the title of ſome odious vice, doth indeed endeavour to make men hate it. And what a terrible account wilt thou have to make, when the ſeduction and tranſgreſſion of all theſe ſinners ſhall be charged upon thee? When Chriſt ſhall ſay to the haters, deriders and oppoſers of his holy wayes and ſervants [In as much as you did it to one of the leaſt of theſe my Brethren, you did it unto me.] How durſt you ſcorn the image of your Maker? and hate the Saints whoſe Communion you profeſſed to believe; and deride or oppoſe that ſerious holineſs, p. 105without which you had no hope of being ſaved? If then the ſinners become your accuſers, and ſay, [Lord, we thought it had been but unneceſſary preciſeneſs, and that ſerious Chriſtians had been but ſelf-conceited factious hypocrites, and that lip ſervice with a common worldly life might have ſerved the turn; We heard our Preachers repreſent ſuch strict and zealous men, as turbulent, ſeditious, and refractory, as odious and not as imitable: Their application was againſt them: Their diſcourſe derided them: Of them we learnt it. We thought they were wiſer and better then we: Of whom ſhould we learn but of our teachers!] Wo to the Teachers that ever they were born, that muſt be then found guilty of this crime.

If Adam's excuſe was Eve's accuſation, [The woman which thou gaveſt to be with me, ſhe gave me of the tree and I did eat.] And the womans excuſe did charge the Serpent [The p. 106Serpent begulled me and I did eat] Gen. 3. 12, 13. though it freed not the excuſers) How will it load you, when your people ſhall ſay [The Teachers that we thought thou gavest us, did teach us & go before us in ſetting againſt this holy diligence; and we did but learn of them, and follow them!

8. Are not the people backward enough to the ſerving of God with all their might, unleſs you hinder them? Is not the corrupted heart of lapſed man averſe enough to the matters of ſalvation, but you muſt make them worſe? If you had to do with the beſt and holieſt perſon in the world, that walketh with God in the moſt heavenly converſation, he would tell you that his dull and backward heart hath no need of clogs, and pull-backs, and diſcouragements, but of all the help that can be afforded him, to quicken him up to greater diligence. The moſt zealous lament that they are ſo cold: The p. 107moſt heavenly lament that they are ſo earthly, and ſo ſtrange to heaven: The moſt laborious lament that they are ſo ſloathful; and the fruitfulleſt believers that they are ſo unprofitable; and thoſe that are moſt watchful of their words and deeds, that they are ſo careleſs; and thoſe that moſt diligently redeem their time, lament it that they loſe ſo much; and thoſe that walk moſt accurately and exactly, that they are ſo looſe, and keep no cloſer to the Rule. And yet dareſt thou increaſe the backwardneſs of the ungodly! will not their carnal interests and lusts ſerve turn to keep them from a holy life! Is not Satan ſtrong enough of himſelf? will not the comon distaste of Godlineſs in the world, ſufficiently prejudice and avert them without thy helps? Do you ſee your people ſo forward to do too much for Heaven, that you muſt pull them back? Cannot ſouls be damned without your furtherance? or is it a deſirable work? p. 108and will it pay you for your coſt and labour? The way is up hill; The beſt of us are weak, and frequently ready to ſit down! A thouſand impediments are caſt before us by Satan and the world, to make us linger till the time be paſt; and many a charm of pleaſure and diverſion to make us ſleep till the door be ſhut. And Miniſters are ſent to keep us waking, and take us by the hand, and lead us on, and remove impediments: and ſhall they ſet in with the enemy, and be our chiefeſt hinderers? O treacherous guides! O miſerable helps! Are not our dark underſtandings, our earthly, dull and backward hearts, our paſſions and troubled affections, our appetites & ſenſual inclinations, our natural ſtrangeneſs and averſeneſs to God, and heaven, and holineſs, enough to hinder us without you? Are not all the temptations of the Devil, the allurements of the fleſh, and world, the impediments of poverty p. 109and riches, of flattery, and of frowns, or friends and foes, in our callings and in our divertiſements, are not all theſe enough to cool and dull us, and keep us from ſerving God too much, and being too careful and diligent for our ſouls, but Preachers themſelves muſt be our impediments and ſnares? Now the Lord deliver our ſouls from ſuch impediments, and his Church from ſuch unhappy guides!

9. Conſider whom thou imitateſt in this. Is it Chriſt, or Satan? Chriſt calleth men to ſtrive, to labour, to ſeek firſt, to watch, to pray alwayes, and not waxfaint, Luk. 12. 24. John 6. 27. Mat. 6. 33. & 25. 13. Luke 18. 1. The Apoſtles call men to be [fervent in ſpirit, ſerving the Lord; to be a peculiar people, zealous of good works; to pray continually; to be … …oſen generation, a royal Prieſthood, an holy Nation, a peculiar People to ſhew forth the praiſes of him that hath called us, and offer up ſpiritual ſacrifices acceptable p. 110to God by Jeſus Chriſt, 1 Pet. 2. 5, 9. 1 Theſ. 5. 17. Tit. 2. 14. Rom. 12. 11. To fight the good fight of faith, and lay hold upon eternal life, 1 Tim. 6. 12. To ſerve God acceptably (being as a conſuming fire) with reverence and godly fear, Heb. 12. 28, 29. To be stedfaſt, unmoveable, alwayes abounding in the work of the Lord, foraſmuch as we know that our labour is not in vain in the Lord, 1 Cor. 15. 58.] And dare you gainſay the Lord and his Apoſtles, and concur with Satan, and the Phariſees and enemies of Chriſt?

10. You do your worſt to make the ſacred office of the Ministry to become contemptible, as Eli's ſons did: Poor people that cannot ſufficiently diſtinguiſh the Doctrine from the Application, the office from the perſon, the uſe f… the abuſe, will be tempted to run from the Ordinances of God, and think the worſe of others for your ſakes, and ſuſpect all their food, becauſe you mix ſuch poyſon in p. 111it. And the more Holy and Neceſſary the office and work is, the greater is your ſin in corrupting it, or making it ſuſpected or abhorr'd.

Conſider ſoberly of theſe things, and then go on and ſpeak againſt a Life of Holy diligence if you dare.

I know you'l ſay, It is not Godlineſs, but ſingularity, or humour, or diſobedience, or hypocriſie, or faction that you oppoſe: and perhaps you'l inſtance in ſome that are guilty of ſome of theſe, or ſeem ſo at the leaſt.

But 1. I do here ſolomnly profeſs that I hate theſe crimes as well as you: and that it is not any part of my intention to plead for intemperance, diſobedience in lawful things, for ſchiſms, or faction, or any irregularity: And this I here put in againſt thoſe that are diſpoſed to miſunderſtand and miſreport us, and leave it as on record to prove them ſlanderers, that ſhall accuse me of defending any ſuch thing. And I do proteſt againſt thoſe on the other p. 112ſide, that will fetch encouragement for any tranſgreſſion from my neceſſary plea for the holy industry & vigilancy of believers. And moreover, I do profeſs that it is only the oppoſers of Holineſs that I mean in this Defence, and have not the leaſt intent to intimate that any others are guilty of that crime that are not. But having premiſed this proteſtation, to prevent miſtakes and falſe reports, I anſwer now to the guilty.

2. If it be crimes only that you are againſt, deliver your ſelf ſo, as may not lay reproach or ſuſpicion on Godlineſs, which is moſt oppoſite to all crimes. Cannot you preach againſt diviſions, diſobedience, or any other ſin, without any ſcornful intimations or reflections againſt mens diligent ſerving of the Lord?

3. Why do not you commend thoſe that are not liable to your accuſations, and encourage them in holineſs, and draw others to imitate them? And why do you not commend the p. 113Good where you diſcommend the evil that is commixt?

4. Shall Health and Life be made a ſcorn, becauſe there are few but have ſome distemper or diſeaſe? Shall Chriſtianity and Holineſs be ſecretly reproached, becauſe all Chriſtians have ſome fault to be accuſed of? If men be faulty, you ſhould perſwade them to be more ſtrict and diligent, and not leſs: It is for want of watchfulneſs and ſtrictneſs that they ſin. Nothing is more contrary to their faults, then Holineſs. There is no other way for their full reformation. And therefore all true humbled Chriſtians are ready to confeſs their faultineſs themſelves; but ſo far are they from thinking the worſe of piety for it, that its one great reaſon that moveth them to go on, and to read, and hear, and pray, and meditate, and do ſo much that they may get more ſtrength againſt their faults. Muſt they think ill of food, and phyſick, and exerciſe, becauſe p. 114they are infirm? All faithful Miniſters tell their people plainly of their ſins (ſo far as they are acquainted with them) as well as you: But they do it not in a way reproachful to their holy diligence; They do not therefore call them off from Godlineſs, nor tempt them to be leſs in the uſe of means, but more by how much their need is greater. A holy heart, and a malignant heart, will ſhew their difference in the reproving of the ſame fault. The one layeth all the odium on the vice, & honoureth the holy obedience of the Saints. The other faſteneth his ſting upon the Godly, and under pretence of diſhonouring their faults, doth ſeek to faſten-the diſhonour on their holineſs. And thoſe that are ſo minded, will never want …ccaſion or pretence, for the worſt that Satan would have them ſay. The Church will never be without ſome hypocrites, and ſcandals, nor the beſt without ſome faults and paſſions; nor p. 115the holieſt action without ſome mixture of humane frailty and infirmity▪ nor will the very goodneſs and holineſs of the act on, be free from plauſible calumnies and ſcorns, while there is the wit and venom of the ſerpent in the heads and hearts of wicked men. How eaſi… is it to put a name of ignominy upon every perſon, and every duty? To charge any man with Hypocriſie or Pride? To take the wiſeſt man for ſelf-conceited, becauſe he is not of the accuſers mind? To call our obedience to God, by the name of diſobedience unto man, when man forbids it, as they uſed the three witneſſes, Dan. 3. and Daniel himſelf for praying in his houſe, Dan. 6. though they confeſſed they had nothing elſe againſt him? To call Gods Truth by the name of Hereſie, and Hereſie by the name of Truth, To charge all with Schiſm, that dare not ſubject their ſouls to the uſurpation and arrogant impoſitions of p. 116the ſons of Pride, that have neither Authority nor Ability to Govern us, as the Papiſts deal by the greateſt part of the Chriſtian World? To lay ſnares for mens Conſciences, and then accuſe them for falling into thoſe ſnares? To make new Articles of faith, till they have tranſcended the capa…ity of Divine and Rational belief, and then condemn us for not believing them? To make Laws for the Church, unneceſſary in their own opinion, and ſinful in other mens, and command things which they know that others think the Lord forbids, and then load them with the ſufferings and reproaches of the diſobedient, turbulent, heretical, ſchiſmatical, or ſeditious? To call men factious, if they will not be of their faction? and Sectaries, if they will not unreaſonably ſubject their Souls to them, and joyn with an imperious Sect, againſt the Catholick Vnity and Simplicity? All which the Romanists p. 117practice upon the Church of Chriſt. How eaſie, but how unreaſonable, and yet how unreſistible is all this? How eaſie is it to call a meeting of ſober Christians, for prayer and mutual edification, ſuch as that was, Acts 12. 12. by the name of a Factious Schiſmatical Conventicle, and a meeting of Drunkards, or Gamesters, by a more gentle leſs diſgraceful name? To ſay a man becomes a Preacher, when he modeſtly reproveth another for his ſinnes, or charitable exhorteth him in order to his Salvation, or giveth any neceſſary plain inſtruction to his Family, for whom he muſt give account? Believe it, it will be a poor excuſe to any man, that becomes an enemy to the diligence of a Saint, that he could thus cloak his malice, and cloath a Saint with the vizer of an Hypocrite, and the rags of any odious Sect.

If the Phariſees were to be believed, it was not they, but Chriſt p. 118that was the Hypocrite: nor was it the Son of God, but an Enemy to Caeſar, and a Blaſphemer that they put to death. But will not Chriſt know his ſheep, though he find them torn in a wolks skin? You ſay it is turbulent Pre…iſians that you ſtrike, but what if Chriſt find but one of the least of his Brethren bleeding by it? It is but Hypocrites or Schiſmaticks that you reproach; but if Chriſt find an humble ſerious Christian ſuffering by your abuſe, and you to anſwer it, I would not be in your coats for all the greatneſs, and honour that you ſhall have before your everlaſting ſhame. If Tertullus accuſe a pestilent fellow, and a mover of Sedition, and Chriſt find an holy laborious Apoſtle in Bonds and ſuffering by it, it is not his names that will excuſe him, and make an Apostle or Perſecution to be another thing.

p. 119TO return to the endangered Flocks: Look upward ſirs▪ and think whether Heaven be worth your labour! Look downwards, and think whether Earth be more worthy of it! Lay up your treaſures where you muſt dwell for ever. If that be here, then ſcrape, and flatter, and get all that you can; But if it be not here, but in another life, then hearken to your Lord, and lay up for your ſelves a treaſure in Heaven, and there let your very hearts be ſet, Matth. 6. 20, 21. And upon the peril of everlaſting miſery, hearken not to any man that wil tempt you from a diligent holy life. It is a ſerious buſineſſe, deal ſeriouſly in it; and be not laught or mockt out of Heaven, by the flouts of a diſtracted ſenſual Atheiſt. If any of them will pretend to ſobriety and wiſdom, and undertake to prove p. 120that God ſhould not be loved and ſerved, and your Salvation ſought with all your might, and with greater care and diligence then any earthly thing, procure me a ſober conference with that man, and try whether I ſhall not prove him to be a befoold ſervant of the Devil, and a miſchievous enemy of your Salvation, and his own. O that we might have but ſober debates, inſtead of jeers, and ſcorns, and railings with this ſort of men! how quickly ſhould we ſhew you, that they muſt renounce the Scripture, and renounce Christianity, and (if that be nothing with them) that they muſt renounce God, and renounce right Reaſon, and unman themſelves, if they will renounce a holy Heavenly life, and blame them that make it their principal buſineſs in the world, to prepare for the world to come.

But if they will not be entreated to ſuch a ſober conference, will p. 121you that hear them, (if you care what becomes of you) but come to us, and hear what we can ſay for a Holy life, before you hearken to them; and let your ſouls have fair play, and ſhew that you have ſo much love to your ſelves, as not to caſt away Salvation at the deriſion of a fool, before you have heard the other ſide.

If I make not good the ſtricteſt Laws of God Almighty, againſt the moſt ſubtil cavils of any of the inſtruments of Satan, then tell me that Infidels or Epicures are in the right. Compare their words with the words of God. Conſider well but that one Text, 2 Pet. 3. 11. and tell me whether it ſuit with their Opinions, [Seeing all theſe things must be diſſolved, what manner of perſons ought we to be in all manner of holy Converſation and Godlineſs; looking for, and haſting to the coming of the Day of God!] Did theſe words but ſink into your p. 122hearts, the next time you heard any man reproach a Holy Heavenly life, it would perhaps make you think of the words of Paul to ſuch another, Acts 13, 10. O full of all ſubtilty and all miſchief, thou child of the Devil, thou enemy of all Righteouſneſs, wilt thou not ceaſe to pervert the right wayes of the Lord?]

And if holineſs be evil ſpoken of by them that never tried it, what wonder! Chriſt hath foretold us that it muſt be ſo, Matth. 5. 11, 12. Bleſſed are ye when men ſhall revile you, and perſecute you, and ſay all manner of evil againſt you falſly for my ſake. Rejoyce and be exceeding glad, for great is your reward in Heaven: for ſo perſecuted they the Prophets which were before you.] John 15. 19, 20. [If ye were of the world, the world would love his own: but becauſe ye are not of the world, but I have choſen you out of the world, therefore the world hateth you, &c.] 1 Pet. 4. 4, 5, 14. They think it p. 123ſtrange that they run not with them to the ſame exceſs of riot, ſpeaking evil of you, who ſhall give account to him that is ready to judge the quick and dead—If ye be reproached for the Name of Chriſt, happy are ye; for the Spirit of Glory and of God resteth upon you; On their part he is evil ſpoken of, but on your part he is glorified.] Seneca himſelf oft telleth us, that among the Heathen, Vertue was a deriſion, ſo far is the nature of man degenerated. The queſtion is not what you are called or taken to be, but what you are. [Intus teipſum conſidera (inquit Sen.) non qualis ſis aliis credas; Plerunque boni inepti & inertes vocantur. Mihi contingat iſte deriſus: Aequo animo audienda ſunt imperitorum convitia; & ad honesta vadendi contemnendus est iſte contemptus.] that is, [Inwardly conſider of thy ſelf, and judge not what thou art by the words of others: For the moſt part good men are called fools and dullards: Let me be ſo p. 124derided: The reproaches of the ignorant (or unskilful) muſt be patiently heard; and this contempt of one that followeth vertue, muſt be contemned.] Yea it is the higheſt honour to be content to be accounted bad, that we may not be ſo; and the greateſt tryal whether we be indeed ſincere, to be put to it, to be either accounted Hypocrites, or to be ſuch. Me thinks I can ſcarce too oft recite that excellent ſaying of Seneca, Epiſt. 72. Nemo plus videtur aeſtimare virtutem, nemo magis illi eſſe devotus, quam qui beni viri famam perdidit, non conſcientiam perderet] that is [No man ſeems to ſet a higher price on vertue; no man ſeems to be more devoted to it, then he that hath lost the reputation of being a good man, lest he ſhould loſe his conſcience.]

But perhaps you'l ask, May not a man be righteous over-mmch? as is intimated, Eccl. 7. 16.

I anſwer, it is making a mans ſelf over-wiſe or righteous, that is ther… reppoved. And no doubt but 1. many p. 125take on them, or make themſelves more wiſe and righteous then they are: that is, are hypocrites. 2. As righteouſneſs is taken materially and in common eſtimation, ſo a man may be too Righteous. He may be too rigorous, which is called Juſtice; and too much in grief, or fear, or trouble, & too much in any outward act that goeth under the name of duty. But it is not then truly and formally duty and righteouſneſs, but ſin. As to faſt to the diſabling the body for Gods ſervice. To pray when we ſhould hear: To hear when we ſhould be about ſome greater work of mercy or neceſſity: To neglect our outward labour and calling on pretence of Religion: To ſet up ſacrifice againſt or before mercy: To ſorrow when we ſhould rejoyce: To meditate, and fear, and grieve, beyond what the brain can bear, till it diſtract us: This is called, being righteous over-much: As alſo to make us a Religion of our own inventions, and to over-do with will-worſhip p. 126and the traditions of men, as the Phariſees and Papiſts. But indeed this is not Righteouſneſs, but ſin: To be formally over-much righteous, is a contradiction, and impoſſible. For to go beyond the Rule is unrighteouſneſs: And to do too much, is to go beyond the Rule. Unleſs you dare imagine that God hath erred, and the Rule it ſelf is over-ſtrict, and the Law is unrighteous: But then how ſhall God judge the world? ſaith the Apoſtle, Rom. 3. 6. Shall not the judge of all the world do righteouſly? Gen. 18. 25. Nay how then ſhall he be God?

And is there any thing now left but Ignorance or Wickedneſs to ſtand up againſt thy ſpeedy diligence? Away then with thy delayes and ſloathfulneſs. If thou wilt ſerve God with all thy might, let it be ſeen; If thou wilt be a Chriſtian indeed, let deeds declare it. Christianity is not a dead Opinion. If really thou live in hope of heaven, ſuch hopes will make thee ſtir for the attainment. Why p. 127standeſt thou idle, when thou art born for work, and all thy faculties are given thee for work, and thou art redeemed for work? (for Evangelical work.) If thou be ſanctiſied, thou haſt the Spirit of Chriſt, a quickning working principle within thee; which way canſt thou look, but thou mayſt ſee that which would ſhame a ſloathful ſoul, and fire a cold and frozen heart, and call thee up to a ſpeedy induſtry? what quickning words ſhalt thou find in Scripture, if thou wilt but bring thy heart thither as one that is willing to be quickened? what powerful commands, what promiſes, what threatnings, what holy examples of exceeding diligence of Chriſt and his Apoſtles? See how the Godly about thee are at work, though the world oppoſe them and deride them! how earnestly they pray! how carefully they walk! how ſadly they complain that they are no better! And haſt thou not an immortal ſoul to ſave or loſe as well as p. 128they? See what a ſtir the proud ambitious perſon makes for leſs then nothing? what a ſtir the covetous and the voluptuous make for a ſweetned draught of mortal poyſon? And ſhall, we be idle that are engaged for Heaven? Is it reaſon that we ſhould do leſs for God & our ſalvation, then they do for ſinful pleaſure to damnation? You cannot mock them out of their Pride and Covetuouſneſs: And ſhall they mock thee out of thy Religion, and thy hopes of Heaven? All the commands, and promiſes, and threatnings of God, the moſt powerful preaching, that, as it were, ſets open Heaven and Hell to them, doth not prevail with fleſhly men, to leave the moſt ſordid and unmanly ſin▪ And ſhall the words or frowns of creeping duſt prevail with thee againſt the work for which thou liveſt in the world, when thou haſt ſtill at hand unanſwerable arguments from God, from thy ſelf, from Heaven and Hell, to put thee p. 129on? Were it but for thy Life, or the Life of thy children, friend, yea or enemy, or for the quenching of a fire in thy houſe, or in the Town, wouldſt thou not ſtir and do thy beſt? And wilt thou be idle when eternal life …ies on it? Let Satan bawl againſt thee by his inſtruments. Let ſenſleſs ſinners talk awhile of they know not what, till God have made them change their note. Let what will be the conſequent to thy fleſh. Theſe are not matters for a man much to obſerve, that is engaged for an endleſs life. O what are theſe to the thing… that thou art called to proſecute! Hold on then Chriſtians in the work that you have begun. Do it prudently, and do it univerſally. Take it together, both works of Piety, Justice, and Charity: But do it now without delay, and do it ſeriouſly with your might. I know not what cloud of darkneſs hath ſeized on thoſe mens minds that ſpeak againſt this; or what deadly damp hath p. 130ſeized on their hearts, that hath ſo benummed and unmanned them. For my own part; though I have long lived in a ſenſe of the preciouſneſs of time, and have not been wholly idle in the world; yet when I have the deepeſt thoughts of the great everlaſting conſequents of my work, and of the uncertainty and ſhortneſs of my time, I am even amazed to think that my heart can be ſo ſlow and ſenſleſs, as to do no more in ſuch a caſe. The Lord knows, and my accuſing wounded Conſcience knows, that my ſloathfulneſs is ſo much my ſhame and admiration, that I am aſtoniſhed to think that my reſolutions are no ſtronger, my affections no livelier, and my labour and diligence no greater, when God is the Commander, and hiis Love the encourager, and his wrath the ſpur, and Heaven or Hell muſt be the iſſue. O what lives ſhould all of us live, that have things of ſuch unſpeakable conſequence on our hands, if our p. 131hearts were not almoſt dead within us! Let who will ſpeak againſt ſuch a life, it ſhall be my daily grief and moan, that I am ſo dull, & do ſo little. I know that our works do not profit the Almighty, nor bear any proportion with his reward; nor can they ſtand in his ſight, but as accepted in the Lord our Righteouſneſs, & perfumed by the odour of his merits. But I know they are ne…eſſary, & they are ſweet. Without the holy imployment of our faculties, this life will be but a burden or a dream, and the next an unexpreſſible miſery. O therefore that I had more of the Love of God, that my ſoul could get but nearer to him, and ſwiftlier move upward by Faith and Love! O that I had more of that Life, and active diligence, which the ſerpentine Cainiſh nature doth abhor, though I had with it the ſcorns of all about me, and though they made me as they once did better men, as the filth of the world, & the off-ſcowring of all things! 1 Cor. p. 130duplicate page p. 131duplicate page p. 13214. 13. O that I had more of this derided diligence, and holy converſe with the Lord, though my name were caſt out as an evil-doer, Luk. 6. 22. and I were ſpit at, and buffetted by thoſe that do now but ſecretly reproach! Might I nearly follow Chriſt in holineſs, why ſhould I grudge to bear his Croſs, and to be uſed as he was uſed? Mat. 26. 27. Luke 18. 32. knowing that if we ſuffer with him, we ſhall alſo reign with him; and the ſufferings of this preſent time are not worthy to be compared with the glory which ſhall be revealed in us, Rom. 8. 17, 18.

If when we have done all, we are but unprofitable Servants, and muſt ſay, we have done but our duty, Luke 17. 10. have we not all more need of monitors to humble us for doing ſo much leſſe then our duty, then to be reprehended for being too diligent and exact?

I again proteſt, that it is not any works of Supererogation, or humane p. 133invention, ſuperſtition, or ſelf-appointment that I am defending, but only the accurate obeying of the Laws of God, and the utmoſt diligence in ſuch obedience, for the obtaining of everlaſting life. Either God hath commanded theſe works of Holineſs, Juſtice, and Charity, or not. If he have not then I have done, and yeild the cauſe; It is only what he hath commanded that I plead for. O that before you either ſpeak againſt any Holy duty, or your ſelves neglect it, you would but come to us, and ſoberly joyn in ſearching the Holy Scriptures, to ſee whether it be required there or not; and reſolve but to obey it, if we prove it thence: and if it be but matter of humane impoſition, we leave you to your ſelves, and ſhould deſire that you may be much left to your liberty in ſuch things; and that you place not too much of your Religion therein. But if indeed it be commanded in the word of God, I beſeech you, as you are p. 134Chriſtians, & as you are men, remember that when ever you blame or ſcorn a holy duty, it is God himſelf that you blame or ſcorn. If it be naught, it is long of him that did command it. The Subject muſt obey; ſhould not ſuch worms as we, obey the infinite God that made us? If it be a fault to obey, it is a duty to rebel, or diſobey; and that muſt be becauſe that God hath no authority to command, & that muſt be becauſe he is not God. See whether you bring your oppoſition to a holy life; And dare not you ſtand to this? Dare you as openly mock God for making theſe ſtrict and holy Laws, as you do men for obeying them? None but a profeſſed Atheiſt dare.

Alas Sirs, it is nothing but intoxicating proſperity, and ſenſual delights, and worldly diverſions, that turn your brains, and leave you not the ſober uſe of Reaſon, that makes you think well of ungodly ſloathfulneſs, and makes you think ſo contemptuouſly or ſenſeleſly of a heavenly life. I tell p. 135you (& remember another day that you were told of it) that there is not the boldeſt Infidel in the world, nor the bittereſt enemy to holineſs in this Aſſembly, but ſhortly would wiſh they had rather been Saints in rags, with all the ſcorn and cruelty that malice can inflict on ſuch, then to have braved it out in pride and gallantry, with the neglect of the great everlaſting things. I tell you again, there is not an ungodly wretch that heareth me, but e…e long would give a world if he were owner of a holy heart and life, that he had ſpent his days in holy watchful preparations for his change, which he ſpent for that which will deceive him and forſake him.

Methinks I even ſee how you will paſſionately rage againſt your ſelves▪ and tear your hearts with ſelf-revenge, (if grace prevent it not by a more ſafe repentance) when you think too late how you lived on earth, and what golden times of p. 136grace you loſt, and viliſied all that would not loſe them as foliſhly as you. If Repentance unto life made Paul ſo call himſelf fooliſh, diſobedient, deceived and exceeding mad, Tit. 3. 3. Acts 26. 11.) you may imagine how tormenting Repentance will make you call your ſelves too late.

O Sirs, you cannot now conceive, while you ſit here in health, and eaſe, and honour, what different thoughts will then poſſeſs you of a holy and an unholy life! How mad you will think them that had but one lifes time of preparation for eternal life▪ and deſpe…ately neglected it: And how …ensib…e you will then be of the wiſdom of believers, that knew their Time, & uſed it while they had it! Now wiſdom is iu…ified of all her children: but then how ſenſibly will it be juſtified of all its enemies! O with what gripe, will undone ſouls look back on a life of mercy and opportunities, thus baſely undervalued, and ſlept away in dreaming idleneſs, p. 137& fooled away for things of nought.

The language of that damned rich man, Luk. 16. may help you in your predictions. O how you wil wonder at your ſelves, that ever you could be ſo blind and ſenſleſſe, as to be no more affected with the warnings of the Lord, and with the forethoughts of everlaſting joy or miſery! To have but one one ſmall part of time to do all that ever must be done by you for Eternity, and ſay all that ever you muſt ſay for your own or others ſouls, and that this was ſpent in worſe then nothing! To have but One uncertain life, in which you muſt run the race that wins or loſeth Heaven for ever; & that you ſhould be tempted by a thing of nought, to loſe that one irrecoverable opportunity, and to fit ſtill, or run another way, when you ſhould have been making haſt with all your might! O ſirs, the thoughts of this will be other-kind of thoughts another day then now you feel them; you cannot now p. 138think how the thoughts of this will then affect you! That you had a time in which you might have pray'd, with promiſe of acceptance, and had not hearts to take that time! That Chriſt was offered you as well as he was offered them that entertained him; that you were called on and warn'd as well as they, but obſtinately deſpiſed and neglected all! That Life and Death were ſet before you, and the everlaſting joyes were offered to your choice, againſt the charms of ſinful Pleaſures, and you might, have freely had them if you would, and were told that Holineſs was the only way, and that it muſt be Now or Never, and yet that you choſe your own deſtruction! Theſe thoughts will be part of Hell to the ungodly. They will wonder that Reaſon could be ſo unreaſonable, and they that had the common wit of man in other matters, ſhould be ſo far beſide themſelves in that which is the only thing that its commendable p. 139to be wiſe for; that ſuch ſottiſh Reaſonings ſhould prevail with them againſt the cleareſt light, and nothing ſhould be preferred before all things, and arguments fetcht from chaff and dung, ſhould conquer thoſe that were fetcht from Hea…en! O what heart-renting thoughts will theſe be, when Eternity ſhall afford them leiſure for an impartial review! Yea that they ſhould deceive others alſo with ſuch a groſs deceit, and ſcorn at all that would not be as mad as they: that being drunken with the worlds deluſion, they ſhould abuſe all that were truly ſober; that the one thing needfull, ſhould ſeem to them a needleſs thing! That their tongues ſhould plead for theſe deluſions of their wicked hearts, and they ſhould be enemies to thoſe that would not be enemies to God, and to themſelves, and caſt away their Time and Souls as they did! They will wonder with ſelf-indignation, what could bewitch p. 140them into ſo great unreaſonableneſs, below a man, againſt the light of nature, as well as of ſupernatural revelation.

Honourable and beloved Hearers, I beſeech you do not take it ill, that I ſpeak ſo much of theſe matters that are ſo unpleaſant and unwelcome to unbelieving, careleſs, carnal hearts: It is that I may prevent all this in time, by the awakenings of true Repentance: And O that this might be the ſucceſs! That I might hear by your penitent Confeſſions, and ſee by your univerſal ſpeedy reformation, that God hath ſo great Mercy for you, & that theſe perſwaſions might be the means of ſo much Happineſſe to you, and comfort unto me! However this Aſſembly ſhall be witneſſes that you were warned: and Conſcience ſhall be witneſs, that if you waſt the reſt of your dayes in the pleaſures and vanities of this deceitful world, it was not becauſe you could have no p. 141better, and were not called to higher things. That if you yet ſtand idle, it is not becauſe you could not be hired. For in the name of Chriſt I have called you into his vineyard, and told you of your work and wages, and aſhamed your excuſes and objections this day. Come away then ſpeedily from the ſnares of ſinners, and the Company of deceived hardened men, and caſt away the works of darkneſſe! Heaven is before you! Death is at hand: The Eternal God hath ſent to call you! Mercy doth yet ſtretch forth its arms! You have ſtaid too long, and abuſed Patience too much already: Stay no longer! O now pleaſe God, and comfort us, and ſave your ſelves by Reſolving that this ſhall be the Day: and faithfully performing of this your Reſolution, Vp and be doing: Believe, Repent, Deſire, Obey, and do all this with all your Might. Love him that you muſt Love for ever, and Love him with all your p. 142Soul and Might; ſeek that which is truly worth the ſeeking, and it will pay for all your coſt and pains: And ſeek it firſt with all your Might: Remembring ſtill it muſt be Now or Never.

BEfore I conclude, I have two meſſages yet to deliver to the ſervants of the Lord: The One is of Encouragement: The Other of Direction.

I know that many of you have a threefold trouble, which requireth a threefold comfort and encouragement.

One is, that you have done ſo little of your work; but loſt ſo much of your time already: Another is, that you are ſo oppoſed and hindred. And the greateſt of all is, that you are yet ſo dull and ſlow: The cure of which muſt be the matter of my Directions.

p. 1431. For the firſt: That you have loſt your Time, muſt be the matter of your Humiliation: But that all is not loſt, before you ſee your ſin and duty; but yet the patience and mercy of the Lord are attending you, and continuing your hope; this is the matter of your comfort and encouragement. Repent therefore that you came no ſooner home: But rejoyce that you are come home at laſt: and now be more diligent in redeeming your time, in remembrance of the time already loſt; And though it muſt be your grief, that your Maſter hath been deprived of ſo much as his ſervice, and others of ſo much good which you ſhould have done them, and that time is loſt that cannot be recalled; yet it is your comfort, that your own Reward may be equal with them that have born the burthen and heat of the day: For many that are laſt (in the p. 144time of their coming in) ſhall be firſt (in receiving their reward.) This is the meaning of that Parable in Mat. 20. which was ſpoken to encourage them that had ſtood out too long, and to rebuke the envie, and high expectations of them that came in ſooner: and it is no whit contradictory to thoſe paſſages in Matth. 25. which intimate a different degree of glory to be given to them that have different degrees of Grace upon their induſtrious improvement. The one Parable Matth. 20. ſhews that men ſhall not be rewarded differently for their longer or ſhorter continuance in the work, but that thoſe that came in late, and yet are found with equal holineſs, ſhall be rewarded equally with the firſt: And more, if their holineſs be more, which the ſecond Parable expreſſeth, declaring Gods purpoſe to give them the greateſt Glory, p. 145that have improved their Holineſs to the greateſt Meaſure. O therefore that the ſenſe of your former unkindneſs might provoke you the more reſolvedly to give up your ſelves in fervent love, and full obedience! and then you will find that your Time is Redeemed, though it cannot be recalled; and that Mercy hath ſecured your full reward. O what an unſpeakable▪ Mercy is this! that if yet you will devote your ſelves entirely to Chriſt, and ſerve him with your might, the little time that yet remains, he will take it as if you had come in at the firſt hour of the day!

2. And as for the Oppoſition and hinderances in your way, they are no other then what your Lord foretold. He hath gone before you, and conquered much more then ever you will encounter from without (though he p. 146had not a body of ſin to conquer: and in that reſpect the conqueſt of his Spirit in his members, hath the preheminence of his perſonal conqueſt.) He hath bid you Be of good chear, becauſe he hath overcome the World. If you will not take up your croſs and follow him, you cannot be his Diſciples, Joh. 16. 33. Luk. 14. 27, 33. Would you be ſoldiers on condition you may not fight; or fight, and yet have no oppoſition? Follow the Captain of your ſalvation. If mocking, or buffeting, or ſpitting in his face, or hanging him upon a Croſs, or piercing his ſide, would have made him give up the work of your Redemption, you had been left to utter deſperation. The oppoſition that is conquerable, ſhould ſerve but to excite your courage and reſolution, in a caſe of ſuch neceſſity where you muſt prevail, or periſh. Have you God himſelf on your p. 147ſide, Rom. 8. 31. and Chriſt your Captain, and the Spirit of Chriſt to give you courage, and the Promiſe to invite you, and Heaven before you, and Hell behind you, and the examples of ſuch an Army of conquering Believers: and ſhall the ſcorns or threats of a crawling Worm prevail againſt all theſe for your diſcouragement? You are not afraid leſt any man ſhould pull down the Sun, or dry up the Sea, or overturn the Earth: And are you afraid that Man ſhould conquer God? Rom. 8. 37. or take you out of the hands of Chriſt? Joh. 10. 28. 39. Mark how they uſed David, Pſal. 56. 3, 4, 5, 6. Every day they wrest my words: all their thoughts are againſt me for evil: They gather themſelves together: they hide themſelves: they mark my steps when they wait for my ſoul.] But what did he therefore fear or fly from God? No, [What time I am afraid, I will trust in thee: In God will I p. 148praiſe his word; In God have I put my trust; I will not fear what fleſh can do unto me] Iſa. 51. 7, 8. [Hearken to me; ye that know righteouſneſs, the people in whoſe heart is the Law; Fear ye not the reproach of men, neither be ye afraid of their revilings; For the moth ſhall eat them up like a garment, and the worm ſhall eat them like wool: but my Righteouſneſs ſhall be for ever, and my Salvation from generation to generation.] You deſerve to be ſhut out of Heaven, if you will not bear the breath of a fools deriſion for it.

3. But (ſaith the ſelf-accuſing ſoul) I am convinced that I ought to be laborious for my ſalvation, and that all this is too little that I can do: but I am dull, and cold, and negligent in all: I am far from doing it with my might: I hear, and read, and pray, as if I did it not, and as if I were half aſleep, or my heart were away upon ſomewhat elſe. I fear I am but a lazy hypocrite.]

p. 149Anſw. I ſhall firſt ſpeak to thy doubt, and then to direct thee againſt thy ſin.

And firſt, you muſt be reſolved whether your ſloath be ſuch as is predominant, or Mortifi'd: ſuch as proveth that you are dead in ſin, or onelyonly ſuch as proveth you but diſeaſed and infirm.

And to know this, you muſt diſtinguiſh 1. Between the dulneſs and coldneſs of the Affections, and the unreſolvedneſſe and Diſobedience of the ſoul. 2. Between a ſloathfulneſs that keepeth men from a godly life in a life of wickedneſs, and that which only keepeth them from ſome particular act of duty, or abateth the degree of their ſincere affection and obedience. 3. Between that ſloath that is the vicious habit of the Will; and that which is the effect of age, or ſickneſs, or melancholy, or other diſtemper of the body.

And ſo the caſe lieth plain before you. 1. If it be not only your affections p. 150that are dull, but your will through ſloath is unreſolved; and this not only in a temptation to the abatement of ſome degrees, and the neglect of ſome particular duty, but againſt a holy life, and againſt the forſaking of your reigning ſin; and this be not only through ſome bodily distemper, diſabling your Reaſon, but from the vicious Habit of your Wills: then is your ſloath a mortal ſign, and proves you in a graceleſs ſtate: But if the ſloath which you complain of, be onelyonly the dulneſs of your affections, and the backwardneſs of your wills, to ſome high degrees, or particular duties, and the effect of ſome bodily diſtemper, or the weakneſs of your ſpiritual life, while your wills are habitually reſolved for God, and a holy life, againſt a worldly fleſhly life. This is your infirmity, and a ſin to be lamented, but not a mark of death and graceleſſneſs.

You will have a backward ſloathfull p. 151heart to ſtrive with while you live; but bleſs God that you are offended with it, and would fain be delivered. This was Paul's evidence, Rom. 7. 24. You will have fleſh, and fleſh will plead for its intereſt, and will be ſtriving againſt the Spirit; but bleſs God that you have alſo the Spirit to ſtrive againſt the fleſh. Be thankfull that you have life to feel your ſickneſs, though you languiſh under it, and cannot work as healthfull men; and that you are in the way to Heaven, though you go not ſo faſt as you ſhould and would.

2. But yet, though you have Life, it is ſo grievous to be diſeaſed, and languiſh under ſuch an infirmity as ſloath, that I adviſe you to ſtir up your ſelves to the utmoſt, and give not way to a lazie temper; and that you may ſerve the Lord with all your might, I recommend theſe few Directions to your obſervation.

p. 152Dir. 1. When you would be quickened up to ſeriouſneſſe and diligence, Have ready at hand ſuch quickning Conſiderations, as are here before propounded to you, and ſet them before you, and labour to work them upon your hearts. Powerful truths would have ſome power upon your ſouls, if you will but ſoberly apply your reaſons to them and plead them with your ſelves, as you would do with another, in any of your reproofs or exhortations.

Dir. 2. Take heed leſt any worldly deſign or interest, or any luſt or ſenſual delight, divert your minds from God and duty. For all the powers of your ſoul will languiſh, when you ſhould ſet them on work on ſpiritual things, and your hearts will be abroad, when you ſhould be wholly taken up with God, if once they be entangled with worldly things. Watch therefore over them in your Callings, leſt p. 153the creature ſteal too deep into your affections: For if you be alive to the world, you will be in that meaſure dead to God.

Dir. 3. If it be poſſible, live under a lively Miniſtry, that when your hearts go cold and dull unto the Aſſemblies, they may come warm and quickned home. Life cheriſheth life, as fire kindleth fire. The Word and Ordinances of God are quick, powerful, and ſharper then any two-edged ſword, piercing even to the dividing aſunder of ſoul and ſpirit, and is a diſcerner of the thoughts and intents of the hearts, Heb. 4. 12. and therefore it may do much to make you feel. Many a thouſand hath it pricked at the heart, and ſent them home alive, that before were dead, Acts 2. 37. Much more may you expect that it ſhould excite the principles which you have already.

Dir. 4. If it may be, converſe with p. 154lively, active, stirring Christians; but eſpecially have one ſuch for a boſome Friend, that will warm you when you are cold, and help to awake you when you drop a ſleep, and will not comply with you in a declining, lazie, and unprofitable courſe, Eccleſ. 4. 9, 10, 11. Two are better then one, becauſe they have a good reward for their labour: For if they fall, the one will lift up his fellow; but woe to him that is alone when he falleth, for he hath not another to help him up. Again, if two lie together, then they have heat; but how can one alone be warm? And if one prevail against him, two ſhall withstand him; and a threefold cord is not eaſily broken.

Dir. 5. Put not away from you the day of death. Look not for long life. It is the life to come that muſt be the life of all your duties here: and diſtant things do loſe their force. Set death, and judgment, p. 155and eternall life continually as near at hand; live in a watchfull expectation of your change, do all as dying men, and as paſſing to receive the recompence of endleſſe joy or woe; and this will quicken you. To this end, go often to the houſe of mourning, and be not unſeaſonably or immoderately in the Houſe of Mirth. When you obſerve what is the end of all men, the heart will be made better by it, Eccleſ. 7. 2, 3, 4, 5, 6. But exceſs of carnal mirth doth infatuate men, and deſtroy their wiſdom, ſeriouſneſs and ſobriety. Keep always a ſenſe of the brevity of Life, and of the preciouſneſs of Time, and remember that it is poſting on whether you work or play. Methinks, if you forget any of the reſt, this one conſideration that we have in hand, ſhould make you beſtir you with your Might, that, It must be now or Never.

p. 156I ſhall only add two needful Cautions, leſt while we cure one diſeaſe, we cauſe another (as knowing that corrupted-nature is uſed to run from extream into extream.

1. Deſire and labour more for an high eſtimation of things ſpiritual and eternal, and a fixed reſolution, and an even and diligent endeavour, then for paſſionate feelings and affections. For theſe latter are more unconſtant in the beſt, and depend much on the temper of the body, & are not of ſo great neceſſity as the former, though excellent in a juſt degree and ſeaſon. For its poſſible that paſſions even about good things may be too much, when Eſtimation, Reſolution, and regular Endeavours, cannot.)

2. Be ſuſpicious when you have the warmeſt and livelieſt Affections, leſt your judgments ſhould be perverted by following when they ſhould lead. It's very common for Zeal p. 157and ſtrong Affections, even to that which is good, to occaſion the mistakes of the underſtanding, and make men look all on one ſide, and think they can never go far enough from ſome particular ſins, till ignorantly they are carried into ſome perhaps as great on the other hand. Be warned by the ſad experience of theſe times, to ſuſpect your judgements in the fervour of your affections.

And obſerving theſe cautions, let nothing abate your Zeal and Diligence, but whatever Duty is ſet before you, do it with your Might: for it must be Now or Never.

THough I know that the enmity to a holy, heavenly life is ſo radicated in corrupted nature, that all that I have ſaid is neceſſary and too little; yet ſome I know will think it ſtrange that I ſhould intimate, that any that preach the Goſpel are guilty p. 158of any meaſure of this ſin, and will think that I intend by it to reflect upon ſome parties above the reſt. But again I profeſs, that it is no party but the Devills party, and the ungodly party, that I mean and its hard if you will not beleve me concerning my own ſenſe. Nor is it my deſire that any of the odiouſneſs of Schiſm, Sedition, Rebellion, or diſobedience to Authority, ſhould be ſo much as diminiſhed by any mens profeſſion of godlineſs. No, I beſeech you, by how much the more godly you are, by ſo much the more deteſt all theſe; godlineſſe tendeth to ſhame & condemn theſe odious ſins, and not to be a cloak for them or any extenuation. Nay, what can more aggravate them, then that they ſhould be found in the profeſſors of godlineſs? I again profeſs that I have no deſign but to plead for ſerious diligence in the Religion which we are all agreed in, and to p. 159ſtop the mouth of thoſe that wickedly ſpeak againſt it.