Now or Never, Text (3 of 3)

Now or Never · Text (3 of 3)

p. 159But alas! it is too evident that I have too many to ſpeak to that are not innocent; why elſe doth Scripture tell us that ſuch there will be ſtill to the end of the world? and that there is ſome that preach Chriſt of ſtrife and envy, to add affliction to the bonds of the afflicted! And how came holy Mr. Bolton to find ſo much work for theſe rebukes ſo lately in his time, as in his books you find? And can we already forget what abundance of Antinomian Teachers were among us, that turned out the very doctrine of practical diligence, and crying it down as a ſetting up our ſelves and our own works, and as injurious to free grace; and under pretence of exalting Chriſt did ſet up an heartleſs, lifeleſs doctrine, that tended to turn out the life of a Chriſtianity, and take men off their neceſſary dili- p. 160as a legal dangerous thing?

And what Ordinance of God hath not been caſt out by Preachers themſelves upon Religious pretences, Family-Duties, Catechiſing, Singing of Pſalms, Baptiſm, the Lords Supper, and which not? And if all theſe were down, wherein ſhould the practice of Religion conſiſt? And what abundance of Pamphlets had we that laboured to make the Orthodox, faithfull Miniſtry a very ſcorn, and deride them for their faithful ſervice of God, and their faithfulneſs to their Superiors, inoppoſition to their unrighteous ways? I am loath to blot my papers, and trouble your ears with the names of the Martin-mar-prieſts, and a multitude of ſuch others which I mean.

And let no Papiſt, or any enemy of our Church, reproach us, becauſe ſuch enemies to Holineſs are found among us. Can it be expected that p. 161our Church ſhould be better than the Family of Adam, that had a Cain? or of Noah, that had a Cham? or of Chriſt, that had a Judas? And are there not far more enemies to ſerious godlineſs among the Papiſts themſelves, then among us? One inſtance out of the Life of Philip Nerius, the Father of the Oratorians, I will put into the Preface, becauſe it is too long to be here inſerted. There is no place, nor rank of men in the world, where ſome of the enemies of an holy life are not to be found, even among thoſe that profeſs the ſame Religion in Doctrinals, with thoſe whom they oppoſe. Chriſt and the Devil have their ſeveral Armies; and if once the Devil disband his Souldiers, and have none to oppoſe a holy life, then tell me that its a needleſs thing to defend it, and to confute them. But I am liſted under Chriſt, & will never give over pleading for him, till his p. 162adverſaries give over pleading againſt him, and his cauſe, as long as he continueth my liberty and duty. And bleſſed be the Lord, that if an Hypocritical Preacher be found among us, that ſecretly or openly diſgraceth a diligent holy life, there are more able, holy faithful ones to confute him both by Doctrine, and by their Lives, then are to be found in any other Kingdom in the world proportionally, that ever I could hear of. And that the faithful Diſciples are ſo many, and the Judas'es ſo few, how great a bleſſing is it to this Land, and how great an honour to his Majeſties Government, and to the Church in his Dominions? The Lord teach this ſinful Nation to be thankful, and pardon their ingratitude, and never deprive them of this forfeited mercy. The Lord teach them to hearken to the Friends, and not to the Enemies of Holineſs, and never to receive a wound at the p. 163heart of their Religion, however they hear their ſmaller differences about things circumſtantial.

And now I ſhould conclude, I am loth to end, for fear leſt I have not yet prevailed with you: What are you now reſolved to do from this day forward? It is work that we have been ſpeaking of, and neceſſary work of endleſs conſequence, which muſt be done, and quickly done, and throughly done. Are you not convinced that it is ſo? that plowing and ſowing are not more neceſſary to your harveſt, then the work of holineſs, in this day of grace, is neceſſary to your ſalvation? You are blind if you ſee not this: you are dead if you feel it not: what then will you do? For Gods ſake, and for your own ſake, ſtand not demurring till time be gone. It is all that the Devil deſireth, if he can but find you one thing or other to be thinking, and talking, and doing about, to keep p. 164you from this till time be gone; and then he will inſult over you, & then he that kept you from ſeeing and feeing, will help you to ſee and feel to your calamity: Then the Devil will make you feel that which Preachers could not make you feel: and he will make you think of that, and lay it cloſe enough to your hearts, which we could not get you to lay to heart. Now we ſtudy and preach to you in hope, but then (alas it breaks our hearts to think of it) we have done with you for ever, becauſe all hope is gone. Then the Devil may challenge a Miniſ…r: [Now do thy worſt to bring this ſinner to repentance; Now call to him to conſider, and believe, and come to Chriſt; Now offer him mercy, and intreat him to accept it; Now cry to him to take heed of ſin and of temptations, that he comes not to this place of torments; Now tell him of the beauty or neceſſity of p. 165holineſs, and call upon him to Turn and Live; Now do thy worſt to reſcue him from my power, and to ſave his ſoul.] Alas poor ſinner! will you ſtop your ears, and go on in ſin, and damn your ſelves, and break our hearts to fore-ſee that day! Muſt we ſee the Devil go away with ſuch a prey, and ſhall we not reſcue your captivated ſouls, becauſe you will not hear, you will not ſtir, you will not conſent! Oh hear the God of Heaven if you will not hear us, who calleth to you, Return and Live! Oh hear him that ſhed his blood for ſouls and tendereth you now ſalvation by his blood! O hear without any more delay, before all is gone, and you are gone, and he that now deceiveth you, torment you! Yet hold on a little longer in a carnal, earthly, unſanctified ſtate, and it is too late to hope, to pray, or ſtrive for your ſalvation: Yet a little longer, and mercy will have done with you for p. 166ever; and Chriſt will never invite you more, nor never offer to cleanſe you by his Blood, or ſanctifie you by his Spirit! Yet a little longer, and you ſhall never hear a Sermon more, and never more be troubled with thoſe Preachers that were in good ſadneſs with you, and longed once for your converſion and ſalvation! O ſleepy dead-hearted ſinners, what ſhould I do to ſhow you how near you ſtand to Eternity, and what is now doing in the world that you are going to, & how theſe things are thought on there! What ſhould I do to make you know how Time is valued, how ſin and holineſſe are eſteemed in the world where you muſt live for ever! What ſhould I do to make you know thoſe things to day, which I will not thank you to know when you are gone hence! O that the Lord would open your eyes in time! Could I but make you know theſe things as believers ſhould p. 167know them, I ſay not as thoſe that ſee them, nor yet as dreamers, that do not regard them, but as thoſe that believe that they muſt ſhortly ſee them; what a joyfull hours work ſhould I eſteem this! how happy would it be to you and me, if every word were accompanied with tears! If I followed you home and beg'd your Conſideration on my bear knees, or as a beggar begs an alms at your doors, If this Sermon coſt me as many cenſures or ſlanders as ever Sermon did, I ſhould not think it too dear, if I could but help you to ſuch a ſight of the things we ſpeak of, that you might truly underſtand them as they are: that you had but a true awakned apprehenſion of the ſhortneſſe of your day, of the nearleſs of eternity, and of the endleſs conſequence of your preſent work; and what holy labour and ſinful loytering will be thought of in the world to come for ever! But when p. 168we ſee you ſin, and trifle, and no more regard your endleſs life, and ſee alſo what haſte your Time is making, and yet cannot make you underſtand theſe things; when we know our ſelves as ſure as we ſpeak to you, that you will ſhortly be aſtoniſhed at the review of your preſent ſloth and folly, and when we know that theſe matters are not thought of in another world, as they are among the ſleepy or the bedlam ſinners here, and yet know not how to make you know it, whom it doth ſo exceeding much concern; this amazeth us, and almoſt breaks our hearts! Yea, when we tell you of things that are paſt doubt, and can be no further matter of controverſie, then men have ſold their underſtandings, & betrayed their reaſon to their ſordid luſts, and yet we cannot get reaſonable men to know that which they cannot chooſe but know, to know that ſeriouſly p. 149and practically, which alwayes hath a witneſs in their breaſts, and which none but the profligate dare deny: I tell you ſinners, this, even this is worſe then a priſon to us; it is you that are our perſecutors; it is you that are the daily ſorrow of our hearts; its you that diſappoint us of our hopes, and make us loſe ſo much of the labour of our lives! And if all others did as ſome do by us, alas how ſad an employment ſhould we have! and how little would it trouble us to be ſilenced and laid aſide! If we were ſick of the ambitious or covetous thirſt, we ſhould then ſay that it is they that deny us wealth and honour that diſappoint us. But if we are Chriſtians, this is not our caſe, but it is the thirſt after your converſion and ſalvation which affecteth us: and therefore it is you, even you that linger in your ſins and delay repentance, and forget your home, and neglect your ſouls, it is p. 170you that diſappoint us, and you that are our afflicters; and as much as you think you befriend us when you plead our cauſe againſt men of violence and rage, it is you that ſhall anſwer for the loſs of our time, and labour, and hope, and for the grieving of your Teachers hearts.

Sinners, what ever the Devil and raging paſſion may ſay againſt a holy life, God and your own conſciences ſhall be our witneſſes, that we deſired nothing unreaſonable, or unneceſſary at your hands. I know it is the maſter-piece of the Devils craft, when he cannot keep all Religion in contempt, to raiſe up a duſt of controverſie in the world about names, and forms, and circumſtances in Religion, that he may keep men buſily ſtriving about theſe, while Religion it ſelf is neglected or unknown; and that he may make men believe that they have ſome Religion, becauſe they are for one ſide or other p. 171in theſe controverſies: and eſpecially that he may entice men to number the ſubſtantials of Religion it ſelf among theſe leſſer doubtful points, and make ſinners believe that it is but the preciſe opinion of one party that they reject, while they reject the ſerious practice of all true Religion. And ſo the Devil gets more by theſe petty quarrels and controverſies, occaſioned by contentious empty men, then he could have done by the open oppoſition of Infidels, Heathens, or the prophane: So that neither I, nor any man that opinionative men have a mind to quarrel with, can tell how to exhort you to the very practice of Chriſtianity it ſelf, but you are preſently caſting your thoughts upon ſome points wherein we are reported to differ from you, or remembring ſome clamours of malicious men, that prejudice againſt the perſon of the ſpeaker, make keep your ſouls p. 172from profiting to ſalvation by the doctrine which even your ſelvs profeſs.

If this be the caſe of any one of you, I do not mean your conſciences ſhall ſo ſcape the power or evidence of the truth. Doſt thou talk of our differences about Forms and Ceremonies? Alas man! what's that to the meſſage which we come about to thee, what is that to the buſineſs that we are preaching of? The queſtion that I am putting to you, is not whether you will be for this form of Church-Government or for that, for a Ceremony or againſt it; but it is, whether you will hearken in time to God and conſcience, and be as buſie to provide for Heaven as ever you have been to provide for Earth? and whether you will ſet your ſelves to do the work that you are Created and Redeemed for? This is the buſineſs that I am ſent to call you to; what ſay you? will you do it, and do it ſeriouſly without delay? You ſhall p. 153not be able to ſay, that I called you to a party, a faction, or ſome opinion of my own, or laid your ſalvation upon ſome doubtful controverſie. No ſinner, thy conſcience ſhall have no ſuch ſhift for its deceit: It is godlineſſe, ſerious and practical godlineſs that thou art called to. It is nothing but what all chriſtians in the world, both Papiſts & Greeks, & Proteſtants, and all the parties among thoſe that are true chriſtians, are agreed in the profeſſion of. That I may not leave thee in any darkneſs which I can deliver thee from, Ile tell thee diſtinctly, though ſuccinctly, what it is that thou art thus importuned to; and tell me then whether it be that which any christian can make doubt of.

1. That which I intreat of thee is, but to live as one, that verily believeth there is a God, and that this God is the Creator, the Lord, and Ruler of the world; and that it is incomparably more of our buſineſs p. 174to underſtand and obey his Laws, and as faithful Subjects to be conformed to them, then to obſerve or be conformed to the Laws of Man: And to live as men that do believe, that this God is Almighty, and the greateſt of men are leſs then crawling worms to him; and that he is infinitely wiſe, and the wiſdom of man is fooliſhneſs to him; and that he is infinitely good and amiable, and the beſt of creatures is dung and filth in compariſon of him; and that his love is the only felicity of man, and that none are happy but thoſe that do enjoy it, and none that do enjoy it can be miſerable; and that riches, and honors, and fleſhly delights are brutiſh vanities in compariſon of the eternal love of God. Live but as men that heartily believeth all this, and I have that I come for. And is any of this a matter of p. 175controverſie or doubt? not among Chriſtians I am ſure: not among wiſe men. It is no doubt to thoſe in heaven, nor to thoſe in hell, not to thoſe that have not loſt underſtanding upon earth, they Live then according to theſe truths.

2. Live as men that verily believe, that Mankind is fallen into ſinne and miſery, and that all men are corrupted, and under the condemnation of the Law of God, till they are delivered, pardoned, reconciled to God, and made new creatures by a renewing, reſtoring ſanctifying change. Live but as men that believe that this cure muſt be wrought, and this great reſtoring change muſt be made upon your ſelves, if it be not done already. Live as men that have ſo great a work to look after. And is this a matter of any doubt or controverſie? ſure it is not to a Chriſtian: and me-thinks it ſhould not be to any man elſe p. 176that knoweth himſelf, any more then to a man in a dropſy, whether he be diſeaſed, when he feels the thirſt, and ſees the ſwelling. Did you but know what cures and changes are neceſſarily to be made upon your diſeaſed miſerable ſouls; if you care what becomes of them, you would ſoon ſee cauſe to look about you. 3. Live but as men that verily believe that you are Redeemed by the Son of God, who hath ſuffered for your ſins, and brought you the tidings of pardon & ſalvation, which you may have if you will give up your ſelves to him, who is the phyſitian of ſouls, to be healed by him. Live as men that believe, that the infinite love of God revealed to loſt mankind in the Redeemer, doth bind us to love him with all our hearts, and ſerve him with all our reſtored faculties, and to work as thoſe that have the greateſt thankfulneſs to ſhew, as well as the greateſt mercies to receive, and miſerie to eſcape: & p. 177as thoſe that believe, that if ſinners that without Chriſt had no hope, ſhall now love their ſins, & refuſe to leave them, and to repent and be converted, and unthankfully reject the merciemercy of ſalvation ſo dearly bought, and ſo freely offered them, their damnation will be doubled as their ſin is doubled. Live but as men that have ſuch Redemption to admire, ſuch merciemercy to entertain, and ſuch a ſalvation to attain, and that are ſure they can never ſcape if they continne to neglect ſo great ſalvation, Heb. 2. 3. And is there any controverſie among Chriſtians in any of this? There is not certainly. 4. Live but as men that believe, that the holy Ghoſt is given by Jeſus Chriſt to convert, to quicken, to ſanctifie all that he will ſave: & that except you be born of the Spirit, you ſhall not enter into the Kingdom of Heaven, and that if any man have not the Spirit of Chriſt, the ſame is none of his, Joh. 3. 5, 6. Rom. 8. 9. And p. 178that without this, no patching or mending of your lives by any common principles wil ſerve the turn for your ſalvation, or make you acceptable to God, Heb. 11. 6. Live as men that believe that this Spirit is given by the hearing of the word of God, and muſt be prayed for, and obeyed, & not reſiſted, quench'd, and griev'd. And is there any controverſie among Chriſtians in any of this? Ask thoſe that make a mock at Holineſſe, Sanctification, and the Spirit, whether they be not baptized into the Name of the Holy Ghoſt, and profeſs to believe in him as their Sanctifier, as well as in the Son as their Redeemer? And then ask them whether it be not a thing that ſhould make even a devil to tremble, to come ſo near the blaſphemy againſt the holy Ghoſt, as to mock at his Office and Sanctifying work, and at the holines, without which no man ſhall ſee the Lord! Heb. 12. 14. and this after they p. 179are baptized, and profeſs to believe in the holy Ghoſt as their Sanctifier? 5. Live but as men that believe that ſin is the greateſt evil, the thing which the Holy Ghoſt abhorreth; and then you will never make a mock of it, as Solomon ſaith the fooliſh do, Pro. 14. 9. nor ſay, What harm is in it? 6. Live but as men that believe no ſin is pardoned without Repentance, and that Repentance is the loathing and forſaking of ſin; and if that it be true, it will not ſuffer you to live wilfully in any groſs ſin, nor to deſire to keep the leaſt infirmity, nor to be loth to know your unknown ſins. 7. Live as thoſe that believe that you are to be members of the Holy Catholick Church, and therein to hold the Communion of Saints. And then you will know, that it is not as a member of any Sect or Party, but as a holy member of this holy Church, that you muſt be ſaved: and that it is the name of a Chriſtian which is more honourable p. 180then the name of any diviſion, or ſub-diviſion among Chriſtians, whether Greek, or Papiſt, or Poteſtant, or Prelatiſt, or Presbyterian, or Independent, or Anabaptiſt. It is eaſie to be of any one of theſe parties; but to be a Christian, which all pretend to, is not ſo eaſie. It is eaſie to have a burning zeal for any divided party or cauſe, but the common zeal for Chriſtian Religion, is not ſo eaſie to be kindled, or kept alive, but requireth as much diligence to maintain it, as dividing zeal requireth to quench it. It is eaſie to love a party as a party; but to keep up Catholick charity to all Chriſtians, & to live in that holy love & converſe, which is requiſite to [a Chriſtian communion of Saints] is not ſo eaſie. Satan and corrupted nature befriend the love and zeal of faction, which is confined to a party on a controverted cauſe: but they are enemies to the love of Saints, and to the zeal for holineſs, and to the p. 181chatholick charity, which is from the ſpirit of Chriſt. You ſee I call you not to diviſion, not to ſide with Sects, but to live as members of a holy Catholick Church, which conſiſteth of all that be holy in the world: and to live as thoſe that believe the Communion of Saints. 8. Live as thoſe that believe that there is a life everlaſting, where the Sanctified ſhall live in endleſs joy, and the unſanctified in endleſs puniſhment and woe: live but as men that verily believe a Heaven and a Hell, and a day of Judgment, in which all the actions of this life muſt be reviſed, & all men judged to their endleſs ſtate. Believe theſe things heartily, and then think a holy diligence needleſs if you can: Then be of the mind of the deriders & enemies of godlineſs if you can! If one ſight of Heaven or Hell would ſerve without any more ado, inſtead of other arguments to confute all the cavils of the diſtracted world, & to juſtifie the p. 182moſt diligent Saints in the judgment of thoſe that now abhor them, why ſhould not a ſound belief of the ſame thing in its meaſure do the ſame? 9. Live but as thoſe that believe this life is given us as the only Time to make preparation for eternal life: and that all that ever ſhall be done for your ſalvation, muſt be Now, juſt Now, before your time is ended: Live as thoſe that know (and need not faith to tell them) that this time is ſhort, and almoſt at an end already, and ſtayeth for no man, but as a poſt doth haſte away: It will not ſtay while you are trimming you or ſporting you: it will not ſtay while you are taken up in Stage-plays, in complements, in idleneſs, or any impertinent needleſs thing; It wil not tarry while you ſpend yet the other year, or month, or day, in your worldlineſs or ambition, or in your luſts and ſenſual delights, & put off your Repentance to another time. O ſirs, for the Lords p. 183ſake do but live as men that muſt ſhortly be buried in a grave, & their ſouls appear before the Lord, and as men that have but this little Time to do all for their everlaſting life, that ever muſt be done. O live as men that are ſure to die, and are not ſure to live till to morrow. And let not the noiſe of pleaſure or wordly buſineſs, or the chat or ſcorns of miſerable fools, bear down your reaſon, and make you live as if you knew not what you know, or as if there were any doubt about theſe things. Who is the man, and what is his name, that dare contradict them, and can make it good? O do not ſin againſt your knowledg: do not ſtand ſtill and ſee your glaſs running, and Time making ſuch haſt, and yet make no more haſte your ſelves, then if you were not concerned in it: Do not, O do not ſlumber, when Time and Judgment never ſlumber; nor ſit ſtill when you have ſo much to do, & p. 184know all that is now left undone muſt be undone for ever! Alas, ſirs, how many queſtions of exceeding weight have you yet to be reſolved in? whether you are truly ſanctified? whether your ſins be pardoned? whether you ſhall be ſaved when you die? whether you are ready to leave this world, and enter upon another? I tell you, the anſwering of theſe, and many more ſuch queſtions, is a matter of no ſmall difficulty or concernment. And all theſe muſt be done in this little and uncertain time. It muſt be Now or Never. Live but as men that believe and conſider theſe certain unqueſtionable things.

10. Laſtly, Will you but live as men that believe that the world and the fleſh are the deadly enemies of your Salvation; and that believe; that if any man love the world, (ſo far) the love of the Father is not in him, 1 Joh. 2. 15, 16. And as men that believe, that if ye live after fleſh, ye p. 185ſhall die, but if by the ſpirit ye mortifie the deeds of the bodie, ye ſhall live, Rom. 8. 13. and that thoſe that are in Chriſt Jeſus, and are freed from condemnation, are ſuch as walk not after the fleſh, but after the Spirit, Rom. 8. 1. And that we muſt make no proviſion for the fleſh, to ſatisfie the will or luſts thereof, Rom. 13. 10. and muſt not walk in gluttonie & drunkenneſs, in chambering and wantonneſs, in ſtrife and envying, v. 13. but muſt have our hearts where our treaſure is, Mat. 6. 21. and converſe in Heaven, Phil. 3. 18, 19, 20. and being riſen with Chriſt, muſt ſeek the things that are above, and ſet our affections on them, and not on the things that are on earth, Col. 3. 1, 2, 3.

Sirs, will you ſay that any of this is our ſingular opinion, or matter of controverſie & doubt? Are not all Chriſtians agreed in it? Do you not your ſelves profeſs that you believe it? Live then but as thoſe that do believe it, & p. 186condemn not your ſelves in the things that you confeſs.

I tell thee, if now thou wilt refuſe to live according to theſe common acknowledged truths, thou ſhalt never be able to ſay before the Lord, that mens controverſie about a Ceremony or Church-Government, of the manner or worſhip, were the things that hindred thee! but all ſorts & ſects ſhall be witneſſes againſt thee, and condemn thee, for they all agreed in theſe things even the bloodieſt ſect, that impriſon, and torment and kill others for their differences in ſmaller matters, are yet agreed with thoſe that they perſecute, and murder, about theſe things: Papiſts are agreed in them, and Proteſtants are agreed in them: All the ſects that are now quarrelling among us, & in the world, are agreed in them, who are but meet for the name of Chriſtians. All theſe will be ready to bear witneſs againſt the prophane, the ſenſual, the ſloathful neglecter of God and p. 187his Salvation, and to ſay, we all confeſſed, notwithſtanding our other differences, that all theſe things were certain truths, and that mens lives ſhould be ordered according unto theſe.

But if yet you pretend controverſie to cover your malignity or ungodlineſs, I will go a little further, and tell you, that in the matter as well as in the principles, it is things that we are all agreed in, which I call you to, and which the ungodly do refuſe: Ile briefly name them.

1. One part of your work which we urge you to do with all your might is, ſeriouſly & ſoberly to conſider often of all theſe truths before mentioned, which you ſay you do believe: And is it any controverſie with reaſonable men whether they ſhould uſe their reaſon? or with believers whether they ſhould conſider and lay to heart the weight & uſe of the things which they believe?

2. Another part of your work is to p. 160love God with all your ſoul & might and to make him your delight, & to ſeek firſt his Kingdom and the rightouſneſs thereof; and to ſet your affections on things above, and to live on earth as the heirs of heaven: And is there any controverſie among Proteſtants, Papiſts, or any about this?

3. Another part of your work, is, to ſee the honouring of God in the world, the promoting of his Kingdom and Government in your ſelves and others, the doing of his will and obeying of his Laws: And is there any controverſie in this?

4. Another part of your work, is, to to mortifie the fleſh, & to reject its conceits, and deſires, and lusts, which reſiſt the foreſaid obedience to God; and to caſt out the inordinate love and care of worldly things: to refuſe the counſels, the commands, the will, the enticements and perſwaſions of man, which contradict the commands & will of God: & to forſake all that you have p. 189in the world rather then forſake your dear Redeemer, and hazard your ſalvation by any wilful ſin: To take up your Croſs and follow Chriſt through a life of ſuffering to glory; I know there is difficulty enough in all this, and that fleſh will repine againſt it and abhor it: But is there any controverſie about it among any true believers? Is not all this the expreſs Command of God, and neceſſary to ſalvation?

5. Another part of your work, is, to avoid temptations, and fly from the occaſions and appearances of evil, and not only to avoid that which is directly evil it ſelf, but that alſo which would draw you into evil (as far as you can) and to keep as far as may be from the brink of hell and danger, & to have no fellowſhip with the unfruitful works of darknes, nor be companions with them, but reprove them, and mourn for the unclean and wicked converſation of the world. This is it that we intreat of you: & is there any matter of controverſie in all this?

p. 1906. Another part of the work which we call you to, is, to redeem this little Time that is allotted you; To make the beſt of it, and improve it to the greateſt furtherance of your ſalvation: To loſe none of it upon unprofitable things: to ſpend it in thoſe works w^ch will comfort you moſt when time is gone; If it will be more comfortable to you in the day of Judgment, that you have ſpent your Time in playes, & ſports, and idleneſs, & worldly cares, & pleaſures, then in ſerving God, & preparing for another life, then hold on, and do ſo to the end: But if it will not, then do what you would hear of, ſeeing you muſt hear of it: ſpend none of your time in idleneſs & unfruitful things, till you have no better and more neceſſary things to ſpend it in, & till you have Time to ſpare from more important work. This is our requeſt to you, that you would not loſe one hour of your pretious Time, but ſpend it as thoſe that have lost too p. 191much, and have but a little more to ſpend in preparation for eternity. And is this any Schiſmatical or factious motion? Is there any thing controvertible, or which any Chriſtian can ſpeak againſt, in any of this?

7. Another part of your work, is, to ſearch the Scripture as that w^ch containeth your directions for eternal life, Joh. 5. 39. To love the Word of God more then thouſands of gold & ſilver, & perfer it before your neceſſary food, Pſal. 119. 72. Job 23. 12. and to meditate in it day & night, as that which is your pleaſure and delight, Pſa. 1. 2. & as that which is able to make you wiſe unto Salvation, 2 Tim. 3. 15. and to build you up, & give you an inheritance among the ſanctified, Acts 20. 32. That you lay up the word of God in your hearts, and teach them diligently to your children, and talk of them when you ſit in your houſes, and when you walk by the way, & when you lie down, and when you riſe up, p. 192Deut. 6. 6, 7. & 11. 18, 19. that ſo you & your houſhoulds may ſerve the Lord, Joſh. 24. 15. This is the work that we call you to: And is there any thing that a chriſtian can make a controverſie of in all this? Is there any thing that Proteſtants are not agreed of?

8. Another part of your work, is, that you guard your tongues, and take not the name of God in vain, and ſpeak no reproaches or ſlanders againſt your brethren, & that no corrupt communication proceed out of your mouths, but that which is good to the uſe of edifying, & that it may miniſter grace unto the hearers, Eph. 4. 29. and that fornication, uncleanneſs, and covetouſneſs be not once named among you, as becometh Saints: neither filthineſs, nor fooliſh talking, nor jeſting, which are not convenient, but rather giving of thanks, Eph. 5. 3, 4. And is there any thing of doubt or controverſie in this?

9. Another part of the work which we perſwade you to, is, p. 193to pray continually, 1 Theſ. 5. 17. and not to wax faint, Luke 18. 1. to be fervent and importunate with God, as thoſe that know the greatneſſe of their neceſſity, Luke 18. 6, 7. Jam. 5. 16. That you pray with all prayer and ſupplication in the Spirit, Eph. 6. 18. and in every thing by prayer and ſupplication to make known your requeſts to God, Phil. 4. 6. that you pray for Kings and all in Authority, that we may lead a quiet and peaceable life in all godlineſſe and honeſtie, 1 Tim. 2. 1, 2. And is there any thing in all this that any Chriſtian can deny?

10. Laſtly, the work we call you to, is, to love your neighbours as your ſelves, and to do to others as you would have them (arbitrio ſano) do to you. To ſcorn, deride, moleſt, impriſon, ſlander, or hurt no man, till you would be ſo uſed your ſelves on the like occaſion. To rejoyce in other mens profit and reputation as your own. To envy p. 194none, to hate no man; to wrong none in their perſons, eſtates, or names: To preſerve the chaſtity, honour and eſtate of your neighbour as your own. To love your enemies, and forgive them that wrong you, and pray for them that hate, and hurt, and perſecute you. This is your work: And is there any thing of faction, Schiſm or controverſie in this? No, you ſhall ſhortly be convinced, that the differences and controverſies of believers, and the many opinions about Religion, were a wretched hypocrital pretence for your neglect and contempt of the ſubſtance of Religion, about which there was no difference, but all parties were agreed in the confeſſion of the truth, however hypocrites would not live according to their own profeſſions.

But perhaps you'l ſay, that there is ſuch difference in the Manner yet among them that agree in the Principles and the Matter, that you p. 195know not which way God is to be worſhipped?

In anſwer, 1. Do you practiſe as aforeſaid, according to the Principles and matter agreed on, or not? If you do not, it is but groſs hypocriſie to pretend diſagreements in the Manner, as an excuſe for your contempt or omiſſion of the Matter, which all agree in. Forſooth your families ſhall be prayerleſs, and you will make a jeaſt of ſerious prayer, becauſe ſome pray on a book, and ſome without, and ſome that are wiſeſt, think that either way is lawful. Will God be deceived by ſuch ſiilly reaſonings as theſe?

2. But this ſhall not hide the nakedneſs of your impiety. Will you alſo in the Manner of your obedience, but go ſo far as all Chriſtians are agreed in? I will breifly then give you ſome particular inſtances.

1. The work of God muſt be done with reverence, in his fear: not like the common works of men, with p. 196a common careleſſe frame of mind: God will be ſanctified of all that draw near him, Lev. 10. 3. He will be ſerved as God, and not as man: He will not be prayed to with a regardleſſe mind, as thoſe do that can divide their tongues from their hearts, and ſay over ſome cuſtomary words while they think of ſomething elſe. Is a dreadful thing for duſt to ſpeak to God Almighty; and a dangerous thing to ſpeak to him as ſlightly and regardleſly, as if we were talking to one of our companions. It beſeemeth a believer to have more of the fear of God upon his heart, in his ordinary converſe in the world, then hypocrites and formaliſts have in their moſt ſolemn prayers. Knoweſt thou the difference between God and man? Put then ſuch a difference between God and man in thy addreſſes, as his Majeſty requireth. And ſee alſo that thy family compoſe themſelves to a reverent behaviour, when they joyn with p. 197thee in the worſhipping of God. What have you to ſay now againſt this reverent manner of behaviour? Is there any thing controvertible in this?

2. It alſo requiſite that you be ſerious and ſober in all the ſervice you perform to God. Do it not ludicruouſly, and with half a heart! Be as much more fervent and ſerious in ſeeking God and your ſalvation, then you are in ſeeking worldly things, as God and your Salvation is better then any thing in the world: Or if that be beyond your reach (though elſe there is reaſon for it) at leaſt let the greatest things have the greatest power upon your hearts. You cannot pray more fervently for heaven then heaven deſerveth. O let but the excellency and greatneſſe of your work appear in the ſerious manner of your performance. I hope you cannot ſay that his is any point of controverſie, unleſſe it be a controverſie whether a man p. 198ſhould be an hypocrite, or be ſerious in the Religion which he doth profeſs.

3. It is requiſite that your ſervice of God be performed underſtandingly, Pſal. 47. 7. 1 Cor. 14, 15. God delighteth not in the blind devotion of men that know not what they do. Prayers not underſtood are indeed no prayers: For no mans deſire goeth further then his knowledge, and he expreſſeth not his deſires that knoweth not what he expreſſeth himſelf. Nor can he expect the concurrence of another mans deſires, that ſpeaketh what another underſtandeth not. The word that is not underſtood, cannot ſink into the heart and ſanctifie it: or if it be not well and ſoundlie underſtood, its eaſily ſtoln away by the tempter, Mat. 13. 19, 23. If underſtanding be neceſſarie in our common converſations, much more in our holy addreſſes to the Almighty, Prov. 17. 27. A man of underſtanding is of an excellent p. 199Spirit: but God hath no pleaſure in fools, or in their Sacrifices, Eceleſ. 5. 1, 4. nor is pleaſed with a Parrot-like lip-ſervice, which is not underſtood. He ſaith in deteſtation of the Hypocrites, This people draweth near unto me with their mouth, and honoureth me with their lips, but their heart is far from me, Mat. 15. 8, 9. I hope then when we call you to ſerve God in judgment, & with underſtanding, we call you to nothing that a Chriſtian ſhould make queſtion of.

4. God is a Spirit, and they that ſerve him muſt ſerve him in Spirit and in truth, Joh. 4. 24. The Father ſeeketh ſuch to worſhip him, ver. 23. He calleth for the heart: he looketh for the inward deſires of the ſoul: He converſeth with minds that are abſtracted from vanity, and are ſeriouſly taken up in attending him, and are intent upon the work they do: The carkaſs of a Prayer ſeparated from the Life of it, ſtinketh before the holy God. As he will be loved, p. 200ſo will he be ſerved with all the heart and ſoul and might. And do we call you then to any thing that is doubtful, when we call you to the Spiritual worſhipping of God.

5. Yet we maintain that the body hath its part in the ſervice of God as well as the ſoul, and the body muſt expreſſe the inward reverence and devotion of the ſoul; though not in a way of hypocritical oſtentation, yet in a way of ſerious adoration. The bowing of the knee, the uncovering of the head, and reverent deportment, and whatſoever nature, or common uſe, and holy inſtitution hath made an expreſſion of holy affections, and a decent and grave behaviour of our ſelves, ſhould be carefully obſerved in the preſence of the moſt High, and the holy things of God more reverently to be reſpected then the preſence of any mortal man. And the rather becauſe that a grave, and reverent, and holy manner of deportment in Gods worſhip, p. 201reflecteth upon the heart, and helpeth us in our inward and ſpiritual devotion: & it helpeth the beholders, and awakeneth them to reverent thoughts of God, and holy things; which a regardleſs and common manner of deportment would extinguiſh. And its no diſhonour to reverent behaviour, that it is the uſe of Hypocrites, but rather an honour to it; For it is ſomething that is good that the Hypocrite uſeth for the cloak of his ſecret emptineſs or evil. If there were nothing good in reverent behaviour before God, it would not ſerve the Hypocrites turn. As it is a commendation to long-prayer, that the Phariſees made it their pretence for the devouring of widdows houſes: And thoſe that call them hypocrites that are much in holy exerciſes and ſpeeches, ſhould conſider, that if holy exerciſes and ſpeeches were not good, they were not fit for the hypocrites deſign; evil will not be a fit cloak for evil: that which the p. 202hypocrite thinks neceſſary to the covering of his ſin, we muſt think more neceſſary to the cure of our ſin and the ſaving of our ſouls; The way to avoid hypocriſie is not by running into impiety and prophaneſs: we muſt do more then the hypocrite, and not leſs, elſe he will riſe up in judgement againſt you, and condemn you, if he would do more to ſeem good, then you will do to be good, and to pleaſe your Maker: if a Phariſee will pray longer to colour his oppreſſion, then you will do to attain ſalvation. The miſchief of hypocriſie is, that the ſoul of Religion is wanting, while the corps is preſent: And will you caſt away both ſoul and body: both inſide and outſide, in oppoſition to hypocriſie? If others do ſeem to love God when they do not, will you therefore not ſo much as ſeem to do it? So here about reverence in the ſervice of God: The hypocrite ſhould not exceed the ſincere in any thing that is truly good. This p. 203is the manner of Gods ſervice that I perſwade you to, and to no other: And is there any thing of controverſie in this? Prefer but the ſpiritual part, and know but what that meaneth, [I will have mercy, and not ſacrifice] that ſo you may not condemn the innocent, and you ſhall never ſay that we will be more backward then you to decency, and reverent behaviour in Gods ſervice.

6. God will be ſerved in Purity and Holineſs, with cleanſed hearts and hands, and not with ſuch as remain defiled with the guilt of any wilful ſin. He abhorreth the ſacrifice of the wicked and diſobedient. He that turneth away his ear from hearing the Law, his prayers are abominable, Prov. 28. 9. and 15. 8. & 21. 27. Iſa. 1. 13. Eccleſ. 5. 1, 2, 3, 4. [To what purpoſe is the multitude of your Sacrifices unto me? ſaith the Lord, (to oppreſſing wicked men) Iſa. 1. 11. When you come to appear before me, who hath required this at p. 204your hand to tread my Courts? Bring no more vain oblations: incenſe is an abomination to me: the new Moons and Sabbaths, the calling of Aſſemblies I cannot away with: it is iniquity, even the ſolemn meeting, &c. ver. 12, 13. And when you ſpread forth your hands I will hide mine eyes from you; yea when you make many prayers I will not hear; your hands are full of blood: Waſh you, make you clean; put away the evil of your doings from before mine eyes; ceaſe to do evil, learn to do well, ſeek judgement, relieve the oppreſſed, judge the fatherleſs, plead for the widdow; Come now and let us reaſon together, ſaith the Lord.]

To play the glutton, or drunkard, or filthy fornicator in the day time & then to come to God at night, as if it were to make him amends by an hypocritical prayer; to blaſpheme Gods Name, and oppoſe his Kingdom and Government in your ſelves and others, and to do your own will, and hate and ſcorn them that do his will, p. 205and ſtudy his will that they may do it, and then to pray that Gods Name may be hallowed, his Kingdom come, and his Will be done] is an abuſing God, and not a ſerving or pleaſing him. Live according to your prayers, and let your lives ſhew as well as your words what it is that you deſire. This is the ſervice of God that we call you to: And can you ſay that there is any thing controvertible in all this? Are there any men of any party among Chriſtians, or ſober Infidels that dare contradict it?

7. God will be ſerved entirely and univerſally: in all his Commands; and with all your faculties, in works of Piety, Juſtice, and Charity, which muſt never be ſeparated: You muſt not pretend your Charity againſt duties of Piety; for God is to be preferred in your eſtimation, love and ſervice; and all that is done for man, muſt be done for his ſake. You muſt not ſet up duties of Piety againſt duties of Juſtice, Charity p. 206and Sobriety: It is not true Piety that will not bring forth theſe. God muſt be loved above all, and our neighbours as our ſelves; and theſe two ſorts of love are inſeparable. Do all the good you can to all while you have opportunity; eſpecially to them of the houſhold of faith, Gal. 6. 10. What good you would hear of in the day of your accounts, that do now, ſpeedily, diligently, and ſincerely, according to your power. Say not, I may come to want my ſelf, but [caſt thy bread upon the waters, for thou ſhalt find it after many dayes; give a portion to ſeven, and alſo to eight, for thou knowest not what evil ſhall be upon the earth, Eccleſ. 11. 1, 2.] and whether all may not quickly be taken from thee; and then thou wilt wiſh thou hadſt done good with it whilſt thou hadſt it, and lent it to the Lord, and truſted him with thy remainder, who entruſted thee with his bleſſings; and hadſt made thee friends of the Mammon of unrighteouſneſs, p. 207that when all fail they might receive thee into the everlaſting habitations. Drop not now and then a ſcant and grudging alms, as if thou were a loſer by it, and God muſt be be beholden to thee; but believe, that the greateſt gain is to thy ſelf, and look after ſuch bargains, and do good as readily, and gladly, & liberally, as one that verily expecteth a ful reward in Heaven. This is part of the ſervice of God that we exhort you to, even to viſit, and relieve, and love Chriſt in his members and brethren (Mat. 25.) and is there any thing of doubt or controverſie in all this?

8. Moreover, God will be ſerved with Love, and willingneſs, and delight: It is the moſt gainful, honourable, bleſſed, and pleaſant work in the world, which he hath appointed you, and not a toilſome task or ſlavery: And therefore it is not a Melancholy, pining, troubleſom courſe of life that we perſwade you to, under p. 208the name of Godlineſs; but it is to rejoyce in the Lord, and to live in the joyful expectations of Eternal Life, and in the ſenſe and aſſurance of the Love of God. If you could ſhew us any probability of a more pleaſant and joyful life on Earth, then that which ſerious Holineſs doth afford, I ſhould be glad with all my heart to hearken to you. I am ready to tell you what is the ground of our comforts, which faith revealeth: If you will come, and ſoberly debate the caſe, and ſhew us the matter and ground of your comforts, which you have or hope for in any other way: if yours prove greater, and better, and ſurer then the joys of faith, we will hearken to you, and be of your mind and ſide.

The matter of the joyes of a Believer is, that all his ſins are pardoned; that God is reconciled to him in Chriſt; that he hath the promiſe of God, that all things, even the greateſt ſufferings, ſhall work together p. 209for his good; that he is always in the love, and care, and hands of God; that he hath leave to draw near him by holy prayer, and open his heart to him in all his ſtraits and wants; that he may ſolace himſelf in his Praiſes and Thankſgiving, and in other parts of holy worſhip; that he may read and hear his holy Word, the ſure diſcovery of the will of God, and revelation of the things unſeen, and the Charter of his Inheritance; that he may exerciſe his ſoul in the ſerious believing thoughts of the Love of God revealed in the wonderful work of our Redemption, and of the perſon, and office, and grace of Jeſus Chriſt our Redeemer; and that he may love that God that hath ſo wonderfully loved him; that he hath the Spirit of God to quicken and actuate his ſoul, to ſupply his ſpiritual defects, and kill his ſins, and help him to Believe, to Love, to Rejoyce, to Pray: that this Spirit is p. 110Gods Seal upon him, and the earneſt of everlaſting life; that Death ſhall not kill his hopes, nor end his happineſs, but that his felicity and fulleſt joy beginneth, when that of worldlings hath an end, and their endleſs miſery begins; that he is delivered from everlaſting torment by the redemption of Chriſt, and the ſanctification of the ſpirit; that Angels will attend his departing ſoul into the preſence of his Father; that he ſhall be with his glorified Redeemer, and behold his Glory; that his body ſhall be raiſed to everlaſting life: that he ſhall be juſtified by Chriſt from all the accuſations of the Devil, and all the ſlanders of the malicious world; that he ſhall live with God in endleſs Glory, and ſee and enjoy the Glory of his Creator, and ſhall never more be troubled with enemies, with ſin or ſorrow, but among his holy ones, ſhall perfectly and moſt joyfully love and praiſe the Lord for ever.

p. 211Theſe are the matter of a Believers joy: Theſe, purchaſed by Chriſt, revealed in his Word, ſealed by his Miracles, his Blood, his Sacraments, and his Spirit, are our comfort. This is the Religion, the labour that we invite you to: It is not to deſpair, nor to ſome dry unprofitable toil, nor to ſelf-troubling, grieving, miſerable melancholy, nor to coſtly Sacrifices, or idle Ceremonies, or irrational Service, ſuch as the Heathens offered to their Idols; it is not to caſt away all mirth and comfort, and to turn unſociable, and moroſe, and ſower: but it is to the greateſt joys that the world alloweth, and nature is here capable of, and reaſon can diſcern and own: It is to begin a truly merry ſociable life: It is to fly from fear & ſorrow, in flying from ſin and Hell, and from the conſuming wrath of God: It is to the foretaſtes of everlaſting joys, and to the beginnings of eternal life. This the labour, the Religion, which we would p. 212have you follow with all your might.

If you have better things to ſeek, and follow, and find, let us ſee them, that we may be as wiſe as you. If you have not, for your ſouls ſake, make not choice of vanity, which will deceive you in the day of your neceſſity.

But you muſt not think to make us believe that a great houſe, or a horſe or a whore, or a feaſt, or a flatterer, or fine cloaths, or any childiſh toys, or brutiſh filthineſs, are more comfortable things then Chriſt, and Everlaſting Life, or that it is ſweeter and better to love a harlot, or lands, or mony, then to love God, and Grace, and Glory: nor that any thing that will go no further then the Grave with you, is as good as that which will endure to Eternity; nor that any pleaſure which a dog or ſwine hath, is equal to the delights of the Angels of Heaven: If you would have us of your mind, you muſt not be of this mind, nor perſwade us to ſuch horrible things as theſe. But p. 213we profeſs to you and all the world, that we are not ſo in love with ſorrows or ſowrneſs, nor ſo fallen out with joy and pleaſures, as co chooſe a life of miſerable ſadneſs, or refuſe a life of true delight. If we could hear from any man, or find by the moſt diligent inquiry, that there is a more full, and ſweet, and rational, and ſatisfactory, and durable delight to be had in any other way, then that of ſerious faith and holineſſe, which Chriſt in Scripture hath revealed to us, we were like enough to hearken after it.

But can the diſtracted ſenſual world believe that its ſweeter and happier to ruffle it out in fleſhly gallantry and ſport, and to rage againſt the godly for a while, till the vengeance of God lay hold upon them, and give them their reward, then to live in the love of God, and wait in patience for the performance of Gods promiſe of everlaſting joy? Oh what a thing is fleſhly paſſion, p. 214and raging ſenſuality, and blind unbelief! The Lord have mercy upon poor deluded ſinners; the Devils buſineſs is to turn the world into a Bedlam; and alas, how ſtrangely hath he prevail'd! That ſo many men can take their greateſt miſery for their happineſs, and the only happineſs for an intollerable life! Yea, and be ſo angry with all that are not of their mind, and will not ſet as much by filth and foolery, and as little by God and Glory as they! Like the Noble man that was Lunatick, or mad by fits, and when ever he was mad, he would ſwear all were mad that ſaid not as he ſaid, and would make all his ſervants be ſent to Bedlam that would not immitate him, and there they muſt lie as mad men till their Lord was recovered from his madneſs. So are Gods ſervants uſed, and talkt of in the world, as if they were beſide themſelves, as long as the world is uncured of its madneſs. As the Man is, ſo is his judgement, p. 215and ſuch is his reliſh, and deſire, and delight: When I was a child, I had far more deſire to fill my pin-box, then now I have to fill my purſe, and accounted it a greater treaſure, and had much more delight and contentment in it. And alas, we may remember ſince we were ſtrangers to the reliſh of Heavenly things, that we found more pleaſure in that of which we are now aſhamed, then we did in the moſt high and excellent things. Let us therefore pitty and pray for thoſe that are diſtempered with the ſame diſeaſe.

I have been longer on this then I thought to have been, becauſe men think that we call them from all Mirth, & Joy, & pleaſure, to a ſowre heavy, melancholy life, when we call them to ſerious diligence for their ſalvation. As if levity & folly were the only freinds to Pleaſure, and it were only to be found in childiſh, worthleſs, tranſitory things. And as if the p. 216greateſt everlaſting Happineſs were no matter of true Delight, nor Seriouſneſs, or Diligence of a friend to Joy.

9. Moreover, as to the manner, God will be ſerved with abſolute ſelf-reſignation, without Exceptions, Limitations or Reſerves: Not with the leavings of the fleſh, nor with a Proviſo that you may not ſuffer by your Religion, or be poor, or deſpiſed, or abuſed by the world: But with ſelf-denyal you muſt lay down all the fleſhes intereſt at his feet; and you muſt take up your Croſs, and follow a ſuffering Chriſt to Glory. You muſt ſerve him as thoſe that are wholly His, and not your own, and have nothing but what is his, and therefore nothing to be excepted, reſerved or ſaved from him; but muſt be content that you and all your intereſt be in his hands, and ſaved by him, if ſaved at all. I know theſe tearms ſeem hard to fleſh and blood (and ſhould Heaven be the Crown and reward to them, that have undergone p. 217no tryal for it?) But here is nothing but what is paſt all controverſy, and all Chriſtians do confeſs is the Word of Chriſt.

10. Laſtly, God will be ſerved reſolvedly and conſtantly: If you will raign, you muſt conquer and endure to the end. Oppoſition you muſt expect; and overcome it, if you would not be overcome. It is not good beginnings that will ſerve turn, unleſſe you alſo perſevere, and fight out the good fight of faith, and finiſh your courſe, and patiently wait to the laſt breath, for the Crown of Righteouſneſs, which the Righteous Judge will give the Conquerours, when the unbelieving world ſhall ſay of all their Delight and Hope [Its paſt and gone, we ſhall never ſee or taſt it more] but muſt now taſt of that endleſſe wrath of God which we were treaſuring up, when we ſhould have workt out our ſalvation.

Well ſirs, I have all this while been deſcribing to you, both as to p. 218the Principles, the Matter and the Manner, what that Religion and Service of God is, in which you muſt labour with all your might: that you may ſee that it is no factious or private opinions or practices that we call you to; and that your conſciences may no longer be deluded with the pretences of mens different opinions in Religion; and that the names of Prelatical, Presbyterian, Puritan, Papiſt, nor any other ſounding in your ears, may not ſo diſtract and doat you, as to make you forget the name of Chriſtian which you have all undertaken, nor what the Chriſtian Religion is. You ſee now that it is nothing (no not a ſyllable or tittle) which all ſober Chriſtians are not agreed in, that we perſwade you to do as the work of your Religion: And therefore I tell you again here, before that God that ſhall be your Judge, and that Conſcience that ſhall be as a thouſand witneſſes, that if you will go p. 219on in ungodly worldly lives, and refuſe the ſerious diligence of Chriſtians in this Religion which your ſelves profeſs, it ſhall be ſo far from being any excuſe or eaſe to you, that there were Hypocrites, or Hereticks, or Schiſmaticks, or different opinions in Religion in the world, that this very thing ſhall aggravate your ſin and condemnation, that all theſe Hypocrites, Schiſmaticks, or diffeing parties in the Church, did agree in the confeſſion of all theſe things, and yet for all that you would not practice them: no nor practice what your ſelves confeſſed: All theſe Parties or Sects ſhall riſe up againſt the ſenſual and prophane ungodly ſinner, and ſay, [Though we were ignorant or doubtful of many other things, yet we are all agreed in theſe: we gave our concurrent teſtimony for them: we tempted no man to doubt of theſe, or to deny them.] If you will erre more then an Hypocrite, or a Schiſmatick, and be p. 220far worſe then thoſe that are ſuch, or you account ſuch, and think to excuſe it, becauſe they erred in leſſer things, it is as if the devil ſhould excuſe his ſin by ſaying; [Lord, thy Saints did none of them love thee as they ſhould, and Hypocrites did but ſeem to love thee, and therefore I thought I might hate thee and ſet againſt thy wayes.]

BVT (ſaith the ungodly ſenſualiſt) I will never believe that God delighteth in long and earneſt prayers: or that he is moved by the paſſions or the words of men; and therefore I take this but for babling, which you call the ſerious diligence of Believers, in their ſerving God.]

To this impious objection, I return theſe ſeveral anſwers.

1. I ſuppoſe this were true as you imagine, what's this to you that ſerve God no way at all with any ſerious diligence? that live in ſenſuality, and wilful diſobedience to his Laws, and do more for your bodies p. 221then for your ſouls, and for temporal things, then for eternal?

2. Who do you think is likeſt to underſtand Gods mind, and what is pleaſing to him? Himſelf or you? Is any thing more plainly commanded in Gods Word then praying with frequency, fervency, and importunity? Luk. 18. 1, 2, 3, 4, 5, 6, 7. 1 Theſ. 5. 17. Jam 5. 16. And will you tell God that he hath but diſſembled with you, and told you that he is pleaſed with that which is not pleaſing to him?

3. And what is the reaſon of your unbelief? forſooth, becauſe God is not moved with humane words or paſſions! I grant he is not. But what of that? Hath prayer no other uſe but to move God? It is enough, 1. That it moveth us, and fiteth us to receive his mercies. 2. And that God hath made it neceſſary to the effect, and a means or condition without which he will not give thee the bleſſing. Do you think (if you p. 222judge but by natural reaſon) that a perſon is as fit for a mercy that knoweth not the want or worth of it, and would not be thankful for it if he had it, as one that valueth it, and is diſpoſed to thankfulneſs and improvement? And do you not know that holy prayer is nothing but the actuating of holy deſires, and the exerciſe of all thoſe graces which are ſuited to the due eſtimation and improvement of the mercy. And is it not the way when we would draw the boat to the bank, to lay hold of the bank and pull, as if we would draw it to the boat? If God be not moved and drawn to us, it is enough that we are moved and drawn to God: And with all that God may give his own bleſſings to whom and upon what terms he pleaſe, and that he hath aſſured us he will give them but to thoſe that value, deſire, and ſeek them, and that with faith, and fervency, and importunity.

p. 223And yet I may add, that God is ſo far above us, as that his incomprehenſible eſſence, and bleſſed nature is very little known to us; and therefore though we know and confeſs that he hath no humane paſſions or imperfections, yet if he aſſume to himſelf the title of ſuch a thing as love, deſire, joy or wrath, we muſt in reaſon believe, that though theſe are not in God as they are in man, with any imperfection, yet there is ſomething in God that cannot fitlier be repreſented to man, nor be underſtood by man, then by the Images of ſuch expreſſions as God himſelf is pleaſed to uſe.

3. But I beſeech you hearken to Nature it ſelf. Doth it not teach all rational creatures in neceſſity to pray to God? A ſtorm will teach the prophaneſt Sea-man to pray, and that with continuance and fervency. The Mariners could ſay to Jonah in their danger [What meaneſt thou, O ſleeper? ariſe, call upon thy p. 224God; if ſo be that God will think upon us, that we periſh not.] And they themſelves cryed every man unto his God, Jon. 1. 5, 6. When thou comeſt to dye, and ſeeſt there is no more delay, nor any more hope from the pleaſures of ſin, or from any of thy companions or old deceits, then tell me whether nature teach thee not to cry, and cry mightily for pardon, and mercy, and help to God? Then we ſhall hear thee crying [O Mercy, mercy Lord, upon a miſerable ſinner] though now thou wilt not believe that prayer doth any good.

Ile ſay no more to thee of this. If Nature be not conquered, and Grace have not forſaken thee, thou wilt be taught at home to anſwer this objection. Sure thou canſt not eaſily ſo far conquer reaſon, as to believe that there is no God. And if thou believe that there is a God, thou canſt not believe that he is not to be worſhipped, and that with the greateſt ſeriouſneſs and diligence! Nor p. 225that he is not the giver of all that thou doſt want! Or that the Governour of the world regardeth not the diſpoſitions and actions of his ſubjects, but will equally reward the good and bad, and give to all alike, and have no reſpect to mens preparations for his reward. What Heathen that believeth that there is a God, doth not believe that Prayer to him is a neceſſary part of his worſhip?

Obj. But is not your ſtrict obſervation of the Lords day a controverted thing?

Anſw. In this alſo I will ſtrip thee of this excuſe. 1. Spend the Lords day but according to the common principles of Chriſtianity and reaſon, and it ſhall ſuffice: Spend it but as one that loveth God better then any thing in the world, and that taketh more pleaſure in his ſervice then in ſin and vanity: Spend it but as the neceſſities of thy own ſoul, and thy families require; as one that's glad of ſo honourable, p. 226gainful, and delightful an imployment, as the publick and private worſhipping of God, and the ſerious contemplation of the life to come: As one that knoweth the need and benefit of having ſtated times for the ſervice of God; and what would come of all Religion, if the Time were left to each ones will? Spend it as men that put a juſt difference between the common buſineſs of this world, and the things that concern your endleſs ſtate, and that have conſidered the proportion of one day in ſeven, in reference to this different conſequence of the work: Spend it as men that have loſt as much time as you have done, and have need to make the beſt of the little that is left,; and that are behind hand ſo far in the matters of your ſalvation, and have need to work with all your might, and ſhould be gladder of the helps of ſuch a day, then of thouſands of gold and ſilver: Spend it as thoſe p. 227that believe that we owe God as much ſervice as the Jews did: Spend it as the Ancient Chriſtians ſpent it, that were wont to ſtay together almoſt from morning till night in publick worſhip and Communion: Spend it as the Kings Declaration requireth, which ſaith [Our purpoſe and reſolution is, and ſhall be, to take care that the Lords day be applied to holy exerciſes, without unneceſſary divertiſements.]

2. And if yet there be any doubt in this, I refer you to the judgment of the Church of England, expreſſed in the Homily of the Time and Place of Prayer. And for the Time, the Name, the Antiquity, the Authority, & the Work it ſelf, I deſire you but to receive what is there delivered, not by any factious perſons, but by the Church. Do this, and we are agreed and ſatisfied. And I make it my requeſt to the Reader, to peruſe both Parts of that Homily, that he may know how far the Church of England p. 228is from the looſe conceits of the enemies of Godlineſs: And if alſo you will read over the Homilies againſt the peril of Idolatry, you will the fuller know the Judgement of the Church about the manner of Gods worſhip. (Indeed the whole Book is ſuch as the people ſhould be acquainted with.)

I Have done my part to open to you the Neceſſity of SERIOVS DILIGENCE, and to call up the ſluggiſh ſouls of ſinners to mind the work of their ſalvation, and to do it SPEEDILY, and with all their MIGHT. I muſt now leave the ſucceſs to God and you. What uſe you will make of it, and what you will be and do for the time to come, is a matter that more concerneth your ſelves then me. If long ſpeaking, or multitude of words, were the way to prevail with you, I ſhould willingly ſpeak here p. 229while my ſtrength would endure, and lengthen out my exhortations yet ſeven-fold. But that's not the way: A little wearieth you: You love long feaſts, and long viſits, and plays, and ſports, much better then long Sermons, or Books, or Prayers. But it is no ſmall grief to us, to leave you in a caſe of ſuch importance, without ſome conſiderable hopes of your deliverance.

Sirs, the matter is now laid before you, and much in your own hands; it will not be ſo long! What will ye now do? Have I convinced you now, that God and your ſalvation are to be ſought with all your might? If I have not, it is not for want of evidence in what is ſaid, but for want of willingneſs in your ſelves to know the truth: I have proved to you, that it is a matter out of controverſie, unleſs your luſts, and paſſions, and carnal intereſt will make a controverſie of it. I beſeech you tell me, if you be of any Religion p. 230at all, why are you not strict, ſerious, and diligent, and mortified, and Heavenly in that Religion which you are of? Sure you will not ſo far ſhame your own Religion, whatever it be, as to ſay that your Religion is not for mortification, holineſſe, heavenlineſs, ſelf-denial, or that your Religion alloweth you to be ambitious, covetous, gluttonous, drunken, to curſe, and ſwear, and whore, and raile, and oppreſs the innocent; It is not Religion, but Diabolical ſerpentine malignity that is for any of this.

Its wonderful to think, that learned men, and Gentlemen, and men that pretend to reaſon and ingenuity, can quietly betray their ſouls to the Devil upon ſuch ſilly grounds, and do the evil that they have no more to ſay for, and neglect that duty that they have no more to ſay againſt, when they know they muſt do it NOW or NEVER! That while they confeſſe that there is a p. 231God, and a life to come, a Heaven and a Hell, and that this life is purpoſely given us for preparation for Eternity, while they confeſs that God is moſt wiſe, and holy, and good, and juſt, and that ſin is the greateſt evil, and that the Word of God is true, they can yet make ſhift to quiet themſelves in an unholy, ſenſual, careleſs life: And that while they honour the Apoſtles and Martyrs, and Saints that are dead and gone, they hate their ſucceſſors and imitators, and the lives that they lived, and are inclined to make more Martyrs by their malicious cruelty.

Alas, all this comes from the want of a ſound belief of the things which they never ſaw; and the diſtance of thoſe things, & the power of paſſion, and ſenſual objects and inclinations, that hurry them away after preſent vanities, and conquer reaſon, and rob them of their humanity; and by the noiſe of the p. 232company of ſenſual ſinners, that harden and deaffen one another, and by the juſt judgement of God, forſaking thoſe that would not know him, and leaving them to the blindneſs and hardneſs of their hearts. But is there no remedy! O thou the fountain of mercy and relief, vouchſafe theſe miſerable ſinners a remedy! O thou the Saviour of loſt mankind, have mercy upon theſe ſinners in the depth of their ſecurity, preſumption, and miſery! O thou the Illuminater and Sanctifier of ſouls, apply the remedy ſo dearly purchaſed! We are conſtrained oft to fear leſt it be much long of us, that ſhould more ſeriouſly preach the awakening truths of God unto mens hearts. And verily our conſciences cannot but accuſe us, that when we are moſt lively and ſerious, alas, we ſeem but almoſt to trifle, conſidering on what a meſſage we come, and of what tranſcendent things we ſpeak. But Satan hath p. 233got his advantage upon our hearts that ſhould be inſtrumental to kindle theirs, as well as on theirs that ſhould receive the truth. O that we could thirſt more after their ſalvation! O that we could pray harder for it; and entreat them more earneſtly; as thoſe that were loath to take a denial from God or man; I muſt confeſs to you all with ſhame and ſorrow, that I am even amazed to think of the hardneſs of my own heart, that melteth no more in compaſſion to the miſerable, and is no more earneſt and importunate with ſinners, when I am upon ſuch a ſubject as this; and am telling them that it muſt be NOW or NEVER; and when the meſſengers of Death within, and the fame of mens diſpleaſure from without, doth tell me how likely it is that my Time ſhall be but ſhort, and that if I will ſay any thing that may reach the hearts of ſinners, for ought I know, it muſt be NOW or NEVER. O what an obſtinate, p. 234what a lamentable diſeaſe is this inſenſibility and hardneſs of heart! If I were ſure this were the laſt Sermon that ever I ſhould preach, I find now my heart would ſhew its ſluggiſhneſs, and rob poor ſouls of the ſerious fervour which is ſuitable to the ſubject and their caſe, and needful to the deſired ſucceſs.

But yet poor ſleepy ſinners, hear us: Though we ſpeak not to you as men would do that had ſeen Heaven and Hell, and were themſelves in a perfectly awakned frame, yet hear us while we ſpeak to you the words of truth with ſome ſeriouſneſs, and compaſſionate deſire of your Salvation. O look up to your God! Look out unto eternity: Look inwardly upon your ſouls: Look wiſely upon your ſhort and haſty Time: and then bethink you how the little remnant of your Time ſhould be employed: and what it is that moſt concerneth you to diſpatch and ſecure before you p. 235die. Now you have Sermons, and Books, and Warnings: It will not be ſo long: Preachers muſt have done: God threatneth them, and death threatneth them, and men threaten them, and its you, its you that are moſt ſeverely threatned, and that are called on by Gods warnings, [If any man have an ear to hear, let him hear.] Now you have an abundance of private helps, you have abundance of underſtanding gracious companions; you have the Lords dayes to ſpend in holy exerciſes, for the edification and ſolace of your ſouls; you have choice of ſound and ſerious Books: and bleſſed be God, you have the Protection of a Chriſtian and a Proteſtant King and Magiſtracy: O what unvaluable mercies are all theſe! O know your time, and uſe theſe with induſtry, and improve this harveſt for your ſouls! For it will not be thus alwayes: It muſt be NOW or NEVER.

p. 236You have yet time and leave to Pray and cry to God in hope: Yet if you have hearts and tongues, he hath an hearing ear: The Spirit of grace is ready to aſſiſt you: It will not be thus alwayes: The time is coming when the loudeſt cries will do no good: O pray, pray, pray poor needy miſerable ſinners; for it muſt be NOW or NEVER.

You have yet health and ſtrength, and bodies fit to ſerve your ſouls: It will not be ſo alwayes: Languiſhing and paines and death are coming. O uſe your health and ſtrength for God: For it muſt be NOW or NEVER.

Yet there are ſome ſtirrings of conviction in your Conſciences: You find that all is not well with you: and you have ſome thoughts or purpoſes to repent, and be new creatures▪ There is ſome hope in this, that yet God hath not quite forſaken you. O trifle not, and p. 237ſtifle not the conviction of your conſciences, but hearken to the witneſſe of God within you: It muſt be NOW or NEVER.

Would you not be loath to be left to the deſpairing caſe of many poor diſtreſſed ſouls, that cry out, O it is now too late! I fear my day of grace is paſt; God will not hear me now if I ſhould call vponupon him: he hath forſaken me, and given me over to my ſelf. It is too late to repent, too late to pray, too late to think of a new life; all is too late. This caſe is ſad: But yet many of theſe are in a ſafer and better caſe then they imagine, and are but frightened by the tempter, and it is not too late, while they cry out, It is too late: But if you are left to cry in hell [It is too late] alas, how long and how doleful a cry and lamentation will it be!

O conſider poor ſinner, that God knoweth the Time and Seaſon of thy mercies: He giveth thee Spring and Harveſt in their Seaſon: and all his p. 238mercies in their Seaſon, and wilt thou not know thy Time and Seaſon, for love, and duty, and thanks to him?

Conſider that God who hath commanded thee thy work, hath alſo appointed thee thy time: And this is his appointed time. To day therefore hearken to his voice, and ſee that thou harden not thy heart: He that bids thee Repent and work out thy Salvation with fear and trembling, doth alſo bid thee do it Now: Obey him in the time, if thou wilt be indeed obedient: He beſt underſtandeth the fitteſt time. One would think to men that have loſt ſo much time already, and loitered ſo long, & are ſo lamentably behind hand, and ſtand ſo near the bar of God, and their everlaſting ſtate, there ſhould be no need to ſay any more, to perſwade them to be up and doing. I ſhall add but this: You are never like to have a better time. Take this or the work will grow more difficult, more doubtful, if through the juſt p. 239judgement of God, it become not deſperate. If all this will not ſerve, but ſtill you will loiter till time be gone, what can your poor friends do but lament your miſery! The Lord knowes, if we knew what words, what pains, what coſt would tend to your awakening, and converſion and ſalvation, we ſhould be glad to ſubmit to it: and we hope we ſhould not think our labours, or liberties, or our lives too dear to promote ſo bleſſed and ſo neceſſary a work. But if when all is done that we can do, you will leave us nothing but our tears and moans for ſelf-deſtroyers, the ſin is yours, and the ſuffering ſhall be yours: If I can do no more, I ſhall leave this upon record, that we took our time to tell you home, that SERIOUS DILIGENCE is neſſary to your Salvation, and that God is the Rewarder of them that diligently ſeek him, Heb. 11. 6. and that this was your day, your only day: It muſt be NOW or NEVER.

FINIS.

End of the text · Richard Baxter, Now or Never (1662)