Three Treatises to Awaken Secure Sinners, Sermon 2 – Title page 3

Three Treatises to Awaken Secure Sinners · Sermon 2 – Title page 3

p. 77A SERMON of the abſolute Soveraignty of CHRIST.

Pſal. 2. 10, 11, 12.

Be wiſe now therefore, O ye Kings be inſtructed ye Judges of the Earth.

Serve the Lord with fear, and rejoyce with trembling, &c.

TTo waſte this precious hour in an Invective againſt in juſtice and its aſſociates, is none of my purpoſe; they are ſins ſo directly againſt the principles in Nature, ſo well known, I believe, to you all, and ſo commonly preached againſt upon theſe occaſions, that upon the penalty of forfeiting the credit of my diſcretion, I am bound to make choice of a more ncceſſary ſubject. What? have we need to ſpend our time and p. 78ſtudies to perſwade Chriſtians from Bribery, Perjury and Oppreſſon? and from licking up the vomit which Pagans have caſt out? and that in an age of blood and deſolation, when God is taking the proudeſt Oppreſſiors by the throat, and raiſing Monuments of Juſtice upon the …nes of the unjuſt! And I would fain believe that no corrupt Lawyers do attend your Judictures, and that Iezabels witneſses dwell not in our Country, nor yet a Jurie that feare not an Oath: I have therefore choſen another ſubject, which being of the greateſt moment, can never be unſeaſonable, even to proclaim him who is conſtituted the king and Judge of All, to acquaint you with his pleaſure, and to demand your ſubjection.

The chiefe ſcope of the Pſalm is, To foretell the extent and pevalency of the Kingdom of Chriſt, admoniſhing his enemies to ſubmit to his Goverment, deriding the vanity of their oppoſing projects and furie and forewarning them of their ruine if they come not in.

The verſes which I have read are the Application of the foregoing prediction by a ſerious admonition to the proudeſt offenders: They contain, 1. The Perſons admoniſhed [Kings and Judges] 2. Their Duty. 1. In general to God ſerve p. 79him] with the adjuncts annexed, 1. Rejoycing. 2. Fear and trembling, 2. More ſpecially, their duty to the Son, [Kiſs him.] 3. The Motives to this duty. 1. Principally and directly expreſsed [left he be angry] which anger is ſet ſorth by the effect [and ye periſh;] which periſhing is aggravated, 1. From the ſuddeneſs and unexpectedneſs [in the way.] 2. From the dreadfullneſs [kindled.] 1. It is fire, and will kindle and burn. 2. A little of it will produce this ſad effect. 3. It will be Woe to thoſe that do not eſcape it; which Woe is ſet forth by the contrary happineſs of thoſe that by ſubmiſſion do eſcape. 2. The motives ſubſervient and implyed, are in the monitory words [be wiſe, be learned] q. d. elſe you will ſhew and prove your ſelves men of ignorance and madneſs, unlearned and unwiſe.

Some Queſtions here we ſhould anſwer for explicaton of the terms. As

1. Whether the Lord in v. 11. and the Son in v. 12. be both meant of Chriſt the ſecond perſon?

2. Whether the Anger here mentioned, be the anger of the Father or the Son [leſt he angry.] I might ſpend much time here to litle purpoſe, in ſhewing you the different judgement of Divines, of theſe when in the iſſue there is no great difference which way ever we take them.

p. 803. What is meant by [Kiſſing the Son] I anſwer, According to it's threefold object it hath a threefold duty contained in it.

1. We kiſs the feet in token of Subjection; ſo muſt we kiſs the Son.

2. We kiſs the hand in token of Dependence; ſo muſt we kiſs the hand of Chriſt; that is, Reſign our ſelves to him, and expect all our happineſs and receivings from him.

3. We kiſs the mouth in token of love and friendſhip; and ſo alſo muſt we kiſs the Son.

4. What is meant by [Periſhing in the way] I anſwer, (omitting the variety of interpretations) it is their ſudden unexpected periſhing in the heat of their rage, and in purſuit of their deſigns dgainſt the Kingdom of Chriſt.

I know no other terms of any great difficulty here.

Many Obſervations might be hence raiſed: As,

1. Serving the Lord is the great work and buſineſs that the World hath to do.

2. This ſervice ſhould be accompanyed with rejoycing.

3. So ſhould it alſo with fear and trembling.

p. 814. There is no ſuch oppoſition between ſpiritual Joy and Fear, but that they may and muſt conſiſt together.

5. Scripture uſeth familiar expreſſions concerning mans communion with Chriſt (ſuch as this; Kiſs the Son.)

6. There is anger in God, or that which we cannot conceive better of then under the Notion of Anger.

7. There is a way to kindle this Anger; it is man that kindleth it.

8. The way to kindle it chiefly, is, not kiſsing the Son.

9. The kindling of it will be the periſhing of the ſinner.

10. The Enemies of Chriſt ſhall periſh ſuddenly and unexpectedly.

11. A little of Gods anger will utterly undo them.

12. They are bleſſed men that ſcape it, and miſerable that muſt feeel it.

13. It is therefore notorious folly to neglect Chriſt and ſtand out.

14. Kings, Judges, and Rulers of the earth, are the firſt men that Chriſt ſummons in, and the chief in the Calam tie if they ſtand out.

But I will draw the ſcope of the Text into p. 82this one Doctrine; in the handling whereof, I ſhall ſpend the time allotted me.

Doct. No power or priviledge can ſave that man from the fearful ſudden conſuming wrath of God, that doth not unfeignedly love, depend upon, and ſubject himſelf unto the Lord Jeſus Chriſt.

If they be the greateſt Kings aud Judges, yet if they do not kiſs the Mouth, the Hand, the Feet of Chriſt, his wrath will be kindled, and they will periſh in the way of their rebellion and neglect.

In handling this point I ſhall obſerve this Order.

1. I will ſhew you what this love, dependence and ſubjection are.

2. What wrath it is that will thus kindle and conſume them.

3. Why this kiſsing the Son is the only way to eſcape it.

4. Why no Power or Priviledge elſe can procure their eſcape.

5. The Application.

For the firſt, I ſhall only give you a naked deſcription, wiſhing that I had time for a fuller explication.

1. Subjection to Chriſt is, The acknowledging p. 83of his abſolute ſoveraignty both as he is God Creator and as Redeemer, over all the world, and particularly our ſelves; and a hearty conſent to this his overaignty, eſpecially that he be our Lord, and his Laws our Rule, and a delivering up our ſelves to him to be governed accordingly.

2. This dependence on Chriſt is, when acknowledging the ſufficiency of his ſatisfaction, and his power, and willingneſs to ſave all that receive him manifeſted in his free univerſal offer in the Goſpel we do heartily accept him for our only Saviour, and accordingly (renouncing all other) do wait upon him believingly for the benefits of his ſufferings and office, and the performance of his faithful Covenant to us, in reſtoring us to all the bleſſings which we loſt, and advancing us to a for greater everlaſting Glory.

3. This affection to Chriſt is, when in the knowledge and ſenſe of his love to us, both common and eſpecial, and of his own excellency, and the bleſſedneſs of enjoying him, and the Father, and life by him; our hearts do chuſe him and the Father b… him as our only happineſs, and accordingly love him above all things in the world.

As this three fold Deſcription containeth the ſum of the Goſpel, ſo hath it nothing but p. 84what is of neceſſity to ſound Chriſtianity. If any one of theſe three be not found in thy heart, either I have little, skill in Divinity, or thou haſt no true Chriſtianity, nor canſt be ſaved in that condition.

Object. But doth not the Scripture make believing the condition of the Covenant? but here is a great deal more then believing.

Anſw. Sometime Faith is taken in a narrower ſenſe, and then it is not made the ſole condition of the New Covenant, but repentance and forgiving others, are joyned with it as conditions of our forgiveneſs; and obedience, and perſeverance as conditions of our continued juſtification and ſalvation. But when Faith is made the ſole condition of the Covenant, then it comprehendeth eſſentially (not only ſuppoſeth as precedent or concomitant) if not all three, yet at leaſt the two firſt of the fore deſcribed qualifications, viz. Dependence and Subjection; which if it were well underſtood, would much free the common ſort of Chriſtians from their ſoul deſtroying miſtakes, and the Body of Divinity from a multitude of common errors, and our Religion from much of that reproach of Soliſidianiſm which is caſt upon it by the Papiſts.

2. I muſt be as brief in opening the ſecond thing, viz. What wrath is it that will thus p. 85kindle and conſume them? What wrath is in God, we need not here trouble our ſelves to enquire; But only what is intimated in the threats or curſes of the Covenants. As there are two Covenants, ſo each hath his proper penalty for its violation.

1. Then ti…l men do come in and ſubmit to Chriſt, they lie under the wrath of God for all their ſins as they are againſt the Covenant of Works; or they are lyable to the curſe of that Covenant: Chriſts death hath taken away the curſe of the Covenaut, not abſolutely from any man, but conditionally, which becomes abſolute when the condition is performed. The Elect themſelves are not by nature under the Covenant of Grace, but remain under the curſe of the firſt Covenant, till they come in to Chriſt.

2. Whoſoever rejecteth or neglecteth this Grace, and ſo finally breaketh the New Covenant, muſt alſo bear the curſe or penalty thereof, beſides all the former, which will be a far greater curſe, even as the bleſsings of this Covenant are far greater then thoſe of the firſt. It was a heavy puniſhment to be caſt out of Paradiſe, and from the preſence and favour of God, and to be curſed by him, and ſubjected to eternal death, and all Creatures below curſed for our ſakes, to bear all thoſe curſes and p. 86plagues threatned in Deut. 27. and 28. and to have the wrath of God ſmoak againſt us, &c. as Deut. 29 20. But of how much ſorer puniſhment ſhall he be thought worthy, that doth tread under foot the blood of this Covenant, and do deſpite to the ſpirit of Grace! Heb. 10. 28, 29. It is true, that for all other ſins, the wrath of God cometh upon the Children of Diſobedience (or Unperſwadableneſs) that is, on them that will not be perſwded to obey the Lord Chriſt, Epha 5. 6. But it is on no other with us; for this is the condemnation that light is come into the world, and men love darkneſs rather then light, John 1. 19.

3. Why is this kiſsing the Son, (that is loving, depending on, and ſubmitting to him) the only way to eſcape theſe curſes?

Anſw. 1. The moſt proper and primary reaſon which can be given is, The will of the great Law-giver, who having abſolute ſoveraignty over us might diſpoſe of us as he pleaſe, and make us ſuch Laws and Conditions as ſeem beſt to his wiſdom, upon which our juſtification and ſalvation ſhould depend; He hath reſolved that this ſhall be the only condition and way, and that as no man ſhall be juſtified by a meer Chriſt or his death abſtracted from Faith (that is of Age and uſe of Reaſon:) ſo this Faith ſhall be the condition upon which p. 87they ſhall be juſtified: or, as a Chriſt neglected ſhall ſave no man, ſo the accepting or receiving of him, ſhall juſtifie and ſave them, as the conditon of the Covenant performed, under which Notion it is that Faith juſtifieth.

2. Yet other improper or ſubordinate Reaſons (which receive their life from the former, and without it would be no Reaſons) may be given; as 1. From the equity; and 2. From the ſutbleneſs and conveniency.

1. It is but equal that he who hath bought us, and that ſo dearly, and from a ſtate ſo deplorable and deſperate as we were in, ſhould be acknowledged and accepted for our Saviour and our Lord; and that we who are not our own, but are bought with a price, ſhould glorifie him with our bodies and ſouls which are his, 1 Cor. 6. 20. & 7. 23. Epecially when for that end he both dyed aud roſe again, that he might rule or be Lord over both quick and dead, Rom. 14. 9. If one of you ſhould buy a man from the Galleyes or Gallowes, with the price of your whole eſtate, or the life of your only Son: would you not expect that he ſhould be at your diſpoſe? that he ſhould love you, depend on you and be ſubject to you?

2. And as ſalvation by free Grace through Chriſt is a way moſt ſutable to Gods honor, and to our own neceſsities and low condition, p. 88ſo in ſubordination thereto, the way of believing is moſt rationally conducible to the ſame ends. As we could not have had a fitter way to the Father then by Chriſt, ſo neither could there be a fitter way to Chriſt, or means to partake of him then by Faith. For though I cannot call it the inſtrumental Cauſe of our juſtification, either Active or Paſsive; yet is this Faith (or Acceptation of Chriſt, for our Saviour and King, which is here called [Kiſing the Son] the faireſt condition that we could reaſonably expect, and the moſt apparently tending to the honor of our Redeemer; applying and appropriating to our ſelves the perſon, righteouſneſs, and benefits procured and offered, but no… the leaſt of the houor of the Work. All we do is but to accept what Chriſt hath procured, and that muſt be by the ſpecial aſsiſtance of his Spirit too.

4. The fourth thing I promiſed, is to ſhew you, Why no other Priviledge or Power in the world can ſave him that doth not kiſs the Son? It may here ſuffice, that I have ſhewed you Gods determination to the contrary. But further conſider if any ſhonld hope to ſcape by their Dignities, Titles, Friends, Strength or any other endowments, or virtuous qualifications) 1. What is their task? 2. What is their power to perform it?

p. 891. They muſt reſiſt the unreſiſtible will of God; They muſt do that which Heaven or Earth, Men or Devils were never able yet to do: They have reſiſted his Laws and his love; but they could never reſiſt his purpoſe or his power. The power that undertaketh to ſave the Enemy or Neglecter of Chriſt, muſt firſt overcome the power of the Almighty, and conquer him that doth command the World: And who hath the ſtrength that is ſufficient for this? Sinner, before thou venture thy ſoul upon ſuch a mad conceit, or think to be ſaved whether God will or not, try firſt thy skill and ſtrength in ſome inferiour attempt; Bid the Sun or Moon ſtand ſtill in the Firmament, invert the ſeveral ſeaſons of the year. Bid the ſnow and froſt to come in Summer, and the flowers and fruits to ſpring in Winter: command the ſtreams to turn their courſe, or the Tide its times, or the winds their motion. If theſe will obey thee, and thy word can prevail with them againſt the Law of their Creator, then maiſt thou proceed with a greater confidence and courage, and have ſome hopes to ſave the neglecters of Chriſt: Or try firſt whether thou canſt ſave thy preſent life againſt the courſe of nature and will of God; call back thine age and years that are paſt, command thy pains and ſickneſs to be gone: chide back this p. 90bold approaching death: Will they not obey thee? Canſt thou do none of theſe? How then canſt thou expect the ſaving of thy ſoul againſt the determinate will and Way of God? Where dwelleth that man, or what was his name, that did neglect Chriſt, and yet eſcape damnation? Who hath hardned himſelf againſt him, and hath proſpered? Job 9. 4. And doſt thou think then to be the firſt? Thou maiſt perhaps knock boldly at the Gate of Heaven; and plead thy Greatneſs, thy virtues, thy Almsdeeds and formal devotion: but thou ſhalt receive a ſadder anſwer then thou doſt expect: Jeſus we know and obediential Faith in him we know; but who are ye?

2 He that will ſave the ſoul that loveth not, dependeth not on and ſubjecteth not himſelf to Chriſt, muſt firſt make falſe the word of God, and make the true and faithful God a lyer; this is another part of his task; God hath given it under his hand for truth, That he that believeth not, is condemned already, Joh. 3. 18. That he ſhall not ſee life, but the wrath of God abideth on him, Joh. 3. 36. That they who are invited to Chriſt, and make light of it, or make excuſes, ſhall never taſte of his Supper, Luke 14. 24. Mat. 22. 5. 8. That it ſhall be eaſier for Sodom in the day of Judgement, then for that City which refuſeth the offers of the Goſpel, p. 91Mat. 12. 15. That whoſoever would not have Chriſt to raign over them, ſhall be brought forth at laſt, and deſtroyed before him as his Enemies, Luk. 19. 27. That they ſhall all be damned that believe not the truth but have pleaſure in unrighteouſneſs, 2 Theſ. 2. 12, &c. And hath the Almighty ſaid that thus it ſhall be? Who then is he that dare ſay it ſhall not be? Is this the concluded Decree of Heaven? what power or policy is able to reverſe it? hath God ſaid it & wil he not do it?

Thus you ſee his task, that will undertake to ſave one neglecter of Chriſt.

2. Let us now conſider, what Power that is that muſt perform it: If it be done, it muſt be either, 1. By Wiſdom: or 2. By Strength; whereas the chiefeſt of men even the Kings and Judges of the Earth, are both ignorant and Impotent.

1. Ignorant. Though Judges are learned in the repute of the World: Alas, poor crawling breathing duſt! Do you know the ſecrets of your Maſters counſel? and are you able to over reach them, and fruſtrate his deſigns? Doth this Book know what is written in it? Can the Seat you ſit on, over-top your counſels? more likely then for you to over-top the Lord: ſilly worms, you know not what God is, nor know you any one of his unrevealed thoughts, no more then that Pillar doth know p. 92your thoughts: you know not what you are your ſelves, nor ſee any further then the ſuperficies of your skin; what is thy ſoul? and when didſt thou receive it? Doſt thou know its form, or didſt thou feel it enter? which part didſt thou feel it firſt poſſeſs? Thou canſt call it a Spirit, but knowſt thou what a Spirit is? or rather only what it is not; Thou knoweſt not that whereby thou knoweſt; and how was thy body formed in the womb? what was it an hundred years agoe? what is that vital heat and moiſture? what cauſeth that order and (diverſity of its parts? when will the moſt expert Anatomiſts and Phyſitians be agreed? Why, there are myſteries in the ſmalleſt worm which thou canſt not reach; nor couldſt thou reſolve the doubts ariſing about an Ant or Atome, much leſs about the Sun, or Fire, or Air or or Wind, &c. and canſt thou not know thy ſelf, nor the ſmalleſt part of thy ſelf, nor the ſmalleſt Creature? and yet canſt thou overreach the everlaſting Counſels?

2. And is thy might and Power any greater then thy Policy? Why, what are the Kings and Rulers of the Earth, but lumps of Clay, that can ſpeake and go? moving ſhadows, the Flowers of a day, a corruptible ſeed, blown up to that ſwelled conſiſtence in which it appears, as Children blow their bubbles of Soape, ſomewhat inviſibly p. 63condenſate; which that it may become viſible, is become more groſs, and ſo more vile, and will ſhortly be almoſt all turned into inviſible again; & that little duſt which corruption leaves by the force of fire, may be diſſipated yet more, and then where is this ſpecious part of the man? Surely now that body which is ſo much eſteemed, is but a loathſome lump of corruptible fleſh, covered with a ſmooth skin, and kept a little while from ſtinking by the preſence of the ſoul, and muſt ſhortly be caſt out of ſight into a Grave, as unfit for the ſight or ſmell of the living, and there be conſumed with rot…enneſs and worm: Theſe are the Kings and Rulers of the Earth; this is the power that muſt conquer Heaven, and ſave them that rebel againſt Chriſt the Lord; They that can not live a monethmonth without repairing their conſuming bodies by food, one part whereof doth turn to their vital blood and ſpirits, and the other to moſt loathſome unſufferable excrements; ſo neere is the kin between their Beſt and Worſt. Judge all you that have common reaſon, whether he that cannot keep himſelf alive an hour, and ſhortly will not be able to ſtirr a finger to remove the worms that feed upon his heart be able to reſiſt the ſtrengh of Chriſt, and ſave the ſoul, that God hath ſaid and ſworn ſhall not be ſaved? Ah poor ſouls, that have p. 94no better Saviours! And well may Chriſt, his Truth aud Cauſe prevail, that have no ſtronger enemies.

Vſe 1. You have here a Text that will fully inform you, how you are like to ſpeed at the Barr of Chriſt; who ſhall dye, and who ſhall live; The great Aſſize is neare at hand, the feet of our Judg are even at the dore; go thy way unbelieving ſinner, when thou haſt had all the pleaſure that ſin will afford thee, lye down in the duſt and ſleep a while, the rouſing voice ſhall quickly awake thee, and thine eyes ſhall ſee that dreadfull day! O bleſſed! oh dolefull day! bleſſed to the Saints, dolefull to the wicked: O the rejoycing! O the lamenting that there willbe! the triunphant ſhoutings of joyful Saints! the hideous roaring cries of the ungodly! when each man hath newly received his Doom…, and there is nothing but eternal Glory, and eternall fire. Beloved hearers, every man of you ſhall ſhortly there appeare, and wait as the trembling priſoner at the Barr, to hear what Doom muſt paſs upon you; Do you not believe this? I hope you doe believe it. Why what would you give now to know for certain how it ſhall then go with you? why here is the Book by which you muſt be judged, and here is the ſumme of it in my Text, & the grounds upon which the Judge will then p. 95proceed. Will you but go along with me, and anſwer the Queſtions which hence I ſhall put to you, and ſearch and judg your ſelves by them as you go, and you may know what Doom you may then expect; onelyonly deal faithfully, and ſearch throughly; for ſelf flatery will not prevent your ſorrow.

And here you muſt know; that it is the kiſs of the heart, and not of the lips, which we muſt here enquire after: The queſtion will not be at the Great Day, Who hath ſpoke Chriſt fair? or who have called themſelves by the name of Chriſtians? or who hath ſaid the Creed or the Lords Prayer oftneſt? or cryed, Lord, Lord? or come to Church? for carryed a Bible? or who hath held this opinion? or who that? It would make a mans heart ake to think how zealouſly men will honour the ſhadow of Chriſt and bow at his Name, and reverence the Image of the Croſs which he dyed on, and the names and reliques of the Saints that dyed for him, and yet do utterly neglect the Lord himſelfe, and cannot endure to be governed by him, and reſiſt his ſpirit, and ſcorne his ſtrict and holy waies, and diſpitefully hate them that moſt love and obey him, and yet belive themſelves to be real Chriſtians. For God ſake, Sirs, do not ſo delude your immortal ſouls, as to think your Baptiſm and your outward p. 96devotion, and your good meanings (as you call them) and your righteous dealing with men, will ſerve the turn to prove you Chriſtians: Alas, this is but with Judas, to kiſs the mouth of Chriſt, and indeed to fetch your death from thoſe bleſſed lips, from whence the Saints do fetch their life: I will ſhew you ſome ſurer ſigns then theſe.

1. And firſt let me a little enquire into your ſubjection to Chriſt. Do you remember the time when yon were the ſervants of ſin, and when Sathan led you captive at his will? and the Prince of darkneſs ruled in your ſouls? and all within you was in a carnal peace? Do you remember when the Spirit in the word came powerfully upon your hearts, and bound Sathan, and caſt him our, and anſwered all your r…aſonings, and conquered all your carnal wiſdom, and brought you from darkneſs to light, and from the power of Sathan unto God, Acts 26. 18. Or at leaſt are you ſure, that now you live not under the ſame Lord and Laws as the ungodly do? Hath Chriſt now the only ſoveraignty in your ſouls? Is his word thy Law which thou dareſt not paſs? doth it bind thy thoughts, and rule thy tongue? and command thy ſelf and all thou haſt? Haſt thou laid all down at the feet of Chriſt? and reſigned thy ſelf and all to his will? and devoted all to his p. 97diſpoſe and ſervice? If cuſtom bid thee curſe and ſwear, and Chriſt forbid thee, which doſt thou obey? If thy Appetite bid thee take thy cups and fare deliciouſly every day; If thy company bid thee play the good-fellow, or ſcorn the Godly; If thy covetouſneſs bid thee love the world, and Chriſt forbid thee, which doſt thou obey? If Chriſt bid thee be Holy, and walk preciſely, and be violent for Heaven and ſtrive to enter in, and the world and the fleſh be enemies to all this, and cry it down as tedious folly; which doſt thou obey? Doſt thou daily and ſpiritually worſhip him in private, and in thy Family, and teach thy Children and Servants to fear the Lord? I intreat you Sirs, deal truly in anſwering theſe Queſtions; never man was ſaved by the bare title of a Chriſtian; If you are not ſubject to Chriſt, you are not Chriſtians, no more then a Picture or a Carcaſe is a man; and your ſalvation will be ſuch as your Chriſtianity is: ſubjection is an eſſential part of thy Faith, and obedience is its fruit In ſhort then; doſt thou make him thy fear? and tremble at his word? Dareſt thou run upon fire, or water, ſword or canon, rather then wilfully run upon his diſpleaſure? wouldſt thou rather diſpleaſe thy deareſt friend, the greateſt Prince, or thine own fleſh, then wittingly provoke him? When Chriſt ſpeaks p. 98againſt thy ſweeteſt ſin, thy nature or cuſtom, or credit, or life, againſt thy rooted opinions, or thy corrupt traditions: Art thou willing to ſubmit to all that he revealeth? Doſt thou ſay, Speak, Lord, for thy Servant heareth? Lord, what wouldſt thou have me to do? I am ready to do thy will, O God,

Beloved Hearers, This is the frame of every Servant of Chriſt, and this is the acknowledging and accepting him for your Lord. I beſeech you cozen not your ſouls with ſhews and formalities: if ever you be ſaved without this ſubjection, it muſt be without Chriſts merits or mercy: It muſt be in a way that Scripture revealeth not …nay, it muſt be in deſpite of God; his truth muſt be falſified; his power muſt be maſtered before the diſobedient can be ſaved from his wrath.

2 Examine alſo your Dependence on Chriſt, whether you kiſs his Hands as well as his Feet. Do you underſtand that you are all by nature Condemned men and lyable to the everlaſting wrath of God? that Chriſt hath interpoſed and paid this Debt, and bought us as his own by the ſatisfaction of that juſtice; that all things are now delivered into his hands, John 1…. …. and he is made Head over all things to his Church Epheſ. 1. 21, 22. Doſt thou take him for thy onelyonly Saviour? and believe the p. 99Hiſtory of his Life and Paſſion, the truth of his divine and humane nature, his Reſurrection, his Office, and his approaching Judgement? Doſt thou ſee that all thy ſuppoſed Righteouſneſs is but vanity and ſin, and that thy ſelf art unable to make the leaſt ſatisfaction to the Law by thy Works or Sufferings; and if his blood do not waſh thee, and his righteouſneſs juſtifie thee, thou muſt certainly be damned yet, and periſh for ever? Doſt thou therefore caſt thy ſelf into his arms, and venture thy everlaſting ſtate upon him, and truſt him with thy ſoul, and fetch all thy help and healing from him? When ſin is remembred and thy Conſcience troubled, and the forethoughts of judgement do amaze thy ſoul, doſt thou then fetch thy comfort from the view of his blood, and the thoughts of the Freeneſs and Fulneſs of his Satisfaction, his Love, and Goſpel-offers and promiſes? Doſt thou ſo build upon his promiſe of a Happineſs hereafter, that thou canſt let goe all thy happineſs here, and drink of his Cup, and be baptized with his Baptiſm, and loſe thy life upon his promiſe that thou ſhalt ſave it? Canſt thou part with goods and friends, and all that thou haſt, in hope of a promiſed Glory which thou never ſaweſt? If thou canſt drink with him of the Brook in the way, thou ſhalt alſo with him p. 100lift up the head Pſal 110 v. laſt. Doſt thou perceive a Mediator as well as a God in all thy mercies, both ſpecial and common, and taſt his blood in all that thou receiveſt, and wait upon his hand for thy future ſupplies? Why, this is kiſſing the hand of Chriſt, and depending upon him. O how contrary is the Caſe of the World! whoſe confidence is like the Samaritans worſhip; they truſt God and their Wits and Labours; Chriſt and their ſuppoſed Merits; I would I might not ſay, Chriſt and deceit and wicked contrivances. Oh blaſphemous joyning of heaven and hell to make up one foundation of their truſt!

3. Examine a little alſo your love to Chriſt, Do you thus kiſs the Son? do your ſouls cleave to him, and embrace him with the ſtrongeſt of your affections? Sirs though there is nothing that the blind world is more confident in then this [that they love Chriſt with all their hearts] yet is there nothing wherein they are more falſe and faulty; I beſeech you therefore deal truly in anſwering here. Are your hearts ſet upon the Lord Jeſus? do you love him above all things in this World? do you ſtick at your anſwer? do you not know? ſure then at beſt you love him but little, or elſe you could not chooſe but know it. Love is a ſtirring and ſenſible Affection; you know p. 101what it is to love a Friend; Feel by this Pulſe, whether you live or dye: Doth it beat more ſtrongly toward Chriſt then to any thing elſe? Never queſtion man, the neceſſity of this; he hath concluded, If thou love any thing more then him, thou art unworthy of him, nor canſt be his Diſciple. Are thy thoughts of Chriſt thy freeſt and thy ſweeteſt thoughts? are thy ſpeeches of him thy ſweeteſt ſpeeches? when thou awakeſt, art thou ſtill with him, and is he next thy heart? when thou walkeſt abroad, doſt thou take him in thy thoughts? canſt thou ſay and lye not, that thou wert ever deeply in love with him, that thou doſt love him but as heartily as thou loveſt thy friend, and art as loth to diſpleaſe him; and as glad of his preſence, and art as much troubled at his ſtrangeneſs or abſence? Hath thy Miniſter or godly Acquaintance ever heard thee bemoaning thy ſoul for want of Chriſt, or inquiring what thou ſhouldſt do to attain him: or thy Family heard thee commending his excellency, and labouring to kindle their affections towards him? why love will not be hid; when it hath its deſire, it will be rejoycing!: and when it wants, it will be Complaining. Or at leaſt, Can thy Conſcience witneſs thy longings, thy groans, thy prayers for a Chriſt? Wilt thou ſtand to the Teſtimony of theſe Witneſſes? Do you love p. 102his weak, his poor deſpiſed Members? Do you viſit them, cloath them, feed them to your power? not only in a Common Natural Compaſſion to them as they are your Neighbors: but do you love or relieve a Prophet in the name of a Prophet, or a Diſciple in the name of a Diſciple? Mat 10. 40, 41, 43. ſhall all theſe decide the Queſtion?

Beloved Hearers, I profeſs to you all in the Name of our Lord, that it is not your bold and confident affirming that you love Chriſt, which will ſerve your turn when Chriſt ſhall judge: he will ſearch deep, and judge according to the truth in the inward parts. How many thouſands will then periſh as his utter Enemies, that verily thought themſelves his friends? How eaſily now might they finde their miſtake, if they would but be at the pains to examine themſelves? Oh try, try, Sirs, before God try you; judge your ſelves before Chriſt judge you. It would grieve a mans heart that knows what it is to love Chriſt, to believe, to be ſubject to him, to ſee how rare theſe are in the world and yet how confident and careleſs moſt men are! It may be that you may think much that I ſo queſtion your love; yet Chriſt that knew all things, queſtioned Peters love to him, and that three times till it grieved P…t…r. I am a ſtranger to the moſt of you, and therefore p. 103know not your conditions or inclinations: yet judge me not cenſorious if I fear the worſt, and if I meaſure you by the reſt of the world; and then I may confidently and ſadly conclude that Chriſt hath few loving Subjects among you. If we could hear your Oaths and vain ſpeeches turned to heavenly ſoul-edifying diſcourſe and your covetouſneſs to conſcionablene…s, and ſee that the word of Chriſt were your Law, and that you laid out your endeavours for heaven in good earneſt, then we ſhould ſay; Theſe People are the loving Subjects of Chriſt. But when men are enemies to Chriſts Doctrine, and ways and worſhip, and had rather live after the fleſh, and the world, and the traditions of their Fathers, and are notorious for profaneſs, ſuperſtition and enmity to Reformation, who can chuſe but condole your caſe? and if your obſtinacy will not endure us to help you, yet you ſhall give us leave whether you will or no, to lament you.

Vſe 2. But its time that I turn my ſpeech to Exhortation: And oh that you would encourage me with your reſolution to obey! My buſineſs here to day is as his Herauld and Embaſſadour, to proclaim the Lord Jeſus your King and Saviour; and to know whether you will heartily acknowledg and take him ſo to be, p. 104or not: and to perſwade you to take ſo fair an offer, while you may have it: and to kiſs the Son, leſt his wrath be kindled. This is my buſineſs here, in which if I had not ſome hope to ſpeed, the Lord knows I would not have been here to day. You will ſay, This is a common Errand: do you think we never heard of hriſt before? I confeſs it is common bleſſed be God for it (and long may it ſo continue and encreaſe, and let it be as conſtant and durable to us as the Sun in the Firmament: and the Lord grant that England… ſins or Enemies may never bereave them of the bleſſing of the Goſpel; and then it will be a … Land then yet ever was on the face of the Earth) but is it as common to receive Chriſt in love & obedience? I would it were I know the name of Chriſt is common; the Swearer doth ſwear by it; the Beggar begs by it, the Charmer puts it into his charms, and the Jeſter into his jeſts, and every Papiſt and ignorant Proteſtant doth mutter it ofttimes over his Prayers: But who trembleth at it? or triumpheth in it? who maketh it his Fear and his Joy? and give up their ſouls and lives to be governed by Chriſt? I do here ſolemnly proclaim to you, that the Lord Jeſus will not be put off with your complements; he cares not for your meer name of Chriſtianity, nor your Cap, nor your knee; If thy heart p. 105be not ſet upon him, thou art none of his; His word muſt be your Law, and you muſt depend on him alone for ſoul and body, or never look for mercy at his hands; He is the Author of eternal ſalvation to them (only) that obey him, Heb. 5. 9.

What ſay you then, Sirs, in anſwer to my meſſage? and what courſe do you reſolve upon? ſhall Chriſt be your love, and your Lord, or not? Will you kiſs the Son, or will you ſleight him ſtil? methinks you ſhould eaſily be reſolved, and ſay, Away with pleaſure, and credit, and worldly gain; away with theſe bewitching delights and companions; Chriſt hath bought my heart, and he ſhall have it, he is my Lord, and I will be ruled by him. Hearers, I hope God hath kept your alive till now to ſhow you mercy, and brought ſome ſinners hither to day to prevail with their hearts: And my hope is ſomewhat ſtrengthened by Gods diſpoſal of my own Spirit: I was ſtrongly tempted to have preached this Sermon in the enticing words of humane wiſdom, tending to a proud oſtentation of parts: But Chriſt hath aſſiſted me to conquer the temptation, and commanded me to preach him in plainneſs and evidence of the Spirit. I come not to perſwade you to opinions or factions, to be for this ſide, or for that; but to be with all your hearts for Chriſt, as ever you p. 106look that Chriſt ſhould be for you: to love him as he that hath bought you from eternal wrath, and dyed to ſave you from the everlaſting burnings; to lay hold on him with moſt earneſt affectionate apprehenſion, as a man that is ready to drown would do upon a bough, or upon the hand of his friend that would pull him to the ſhore: to wait for the Law of thy direction from him, and do nothing till thou haſt asked counſel at his word, and know his mind whether thou ſhouldſt do it or no; till thou feel thy Conſcience bound by his Law, that thou canſt not ſtirr till he give thee leave; that the commands of parents and Princes may ſtoop to his, much more the commands of cuſtome and company, of credit or pleaſure, of the world or fleſh: Theſe are the things that I exhort you to and I muſt tell you that Chriſt doth flatly expect them at your hands.

I will here back theſe Exhortations with ſome perſwading Conſiderations. Think of what I ſay, and weigh it as we go. If I ſpeak not truth and reaſon, then reject it with diſdain and ſpare not: but if it be and thy Conſcience tell thee ſo, take heed then how thou doſt neglect or reject it, leſt thou be found a fighter againſt the Spirit, and leſt the curſe of God do ſeize upon that heart that would not yield to truth and reaſon.

p. 107And I will draw theſe Conſiderations only from my Text.

1. Thou art elſe a Rebel againſt thy Soveraign Lord. This I gather from the command in my Text: and indeed the ſcope of the whole Pſalm. God hath given thee into the hands of his on and made him Lord and King of all, & commanded all men to accept him, and ſubmit unto him. Who can ſhew ſuch title to the Soveraignty? ſuch right to rule thee as Chriſt can do? He is thy maker and ſo is not Satan; he dearly bought thee, and ſo did not the world; Thou waſt not Redeemed with ſilver and Gold, and corruptible things. 1 Pet. 1. 18. I make this challenge here in the behalf of Chriſt; let any thing in the world ſtep forth and ſhew a better title to thee, to thy heart, and to thy life, then Chriſt doth ſhew: and let them take thy heart, and take thy rule. But why do I ſpeak thus? I know thou wilt confeſs it; and yet wilt thou not yield him thy chiefeſt love and obedience? out of thy own mouth then art thou condemned and thou proclaimeſt thy ſelf a knowing and wilful Rebel.

2. To deny thy affections and ſubjection to Chriſt, is the moſt barbarous unkindneſs that a ſinner can be guilty of. Did he pitty thee in thy loſt eſtate, and take thee up when thou laiſt wounded in the way, and make thee a plaiſter p. 108of the blood of his heart? And is this thy requital? Did he come down from heaven to earth, to ſeek thee when thou waſt loſt, and take upon him all thy dept, and put himſelf into the priſon of the world and fleſh? hath he paid for thy folly, and born that wrath of God which thou muſt have ſuffered for ever? and doth he not now deſerve to be entertained with moſt affectionate reſpect? but with a few cold thoughts inſtead of hearty love, and with a few formal words inſtead of worſhip? What hurt had it been to him if thou hadſt periſhed? what would he have loſt by it if thou hadſt lain in Hell? would not Juſtice have been glorified upon a diſobedient wretch? Might not he have ſaid to his Father, What are theſe worms and ſinners to me? muſt I ſmart for their folly? muſt I ſuffer when they have ſineed? muſt I debaſe my ſelf to become man, becauſe they would have exalted themſeves to become as God? if they will needs undo themſelves, what is it to me? if they will caſt themſelves into the flames of Hell, muſt I go thither to fetch them out?—Thus Chriſt might have put off the ſuffering and the ſhame, aud let it fall and lie where it was due: but he did not; His compaſſion would not ſuffer him to ſee us ſuffer; Juſtice muſt be ſatisfied, the threat muſt be fulfilled; Chriſt ſeeth that we cannot overcome p. 109it, but he can, therefore hee comes down into fleſh, he lives on earth, he faſteth, he weepeth, he is weary, he is tempted, he hath not a place to put his head, he is ha…ed, he is ſpit upon, he is cloathed as a fool, and made a ſcorn, he ſweateth blood, he is Crucified with Theeves, he bares the burden that would have ſunk all us to Hell; and muſt he after all this, be neglected and forgotten? and his Laws that ſhould rule us, be laid aſide and be accounted too ſtrict and preciſe for us to live by? O let the Heavens bluſh; and the Earth be aſhamed at this barbarous ingratitude! How can ſuch a people ſhew their faces at his comming, or look him in the face when he ſhall judge them for this! would you uſe a friend thus? No, nor an enemy. Me thinks you ſhould rather wonder with your ſelves, that ever Chriſt ſhould give you leave to love him, and ſay Will the Lord endure ſuch a wretch to kiſs him? will he ſuffer himſelf to be embraced by thoſe arms which have been defiled ſo oft by the embracements of ſin? will he ſo highly honour me, as to be his ſubject and his ſervant, and to be guided by ſuch a bleſſed and perfect Law? and doth he require no harder conditions then theſe for my ſalvation? Take then my heart, Lord it is only thine; and oh that it were better worth thy having, or take it and make it better: the Spear p. 110hath opened me a paſſage to thy heart▪ let the Spirit open thee a paſſage into mine: deſervedly may thoſe Gates be fuel for Hell, that would not open to let in the King of Glory.

3. To deny thine affection and ſubjection to the Son, is the greateſt folly and madneſs in the world. Why doth he require this ſo earneſtly at thy hands? is it for thy hurt, or for thy good? would he make a prey of thee for his own advantage? is it for any need hat he hath of thee, or of thy ſervice, or becauſe thou haſt need of him for thy direction or ſalvation? would he ſteal away thy heart as the world doth to delude it? would he draw thee as Satan doth to ſerve him, that he may torment thee? if ſo, it were no wonder that thou art ſo hardly drawn to him: but thou knoweſt ſure that Chriſt hath none of theſe ends.

The truth is this: His dying on the Croſs, is but part of the work that is neceſſary to thy Salvation; this was but the paying of the debt; he muſt give thee moreover a peculiar intereſt, and make that to be abſolutely thine, which was thine but conditionally; he muſt take off thy rags, and waſh thy ſores, and qualify thy ſoul for the prepared Glory, and bring thee out of the priſon of ſin and death, and preſent thee to his Father blameleſs and undefiled, and eſtate thee in greater dignity then p. 111thou felleſt from: and all this muſt he do drawing thee to himſelf, and laying himſelf upon thee as the Prophet upon the Child, and cloſing thy heart with his heart, and thy will with his will, and thy thoughts and waies with the Rule of his Word; And is this againſt thee or for thee? is there any hurt to thee in all this? I dare challenge Earth and Hell, and all the Enemies of Chriſt in both, to ſhew the leaſt hurt that ever he cauſed to the ſoul of a believer, or the leaſt wrong to the ſoul of any.

And muſt he then have ſuch a ſtir to do thee good? muſt he ſo beſeech thee to be happy, and follow thee with entreaties? and yet art thou like a ſtock that neither heare's nor fee…'s? Nay doſt thou not murmur and ſtrive againſt him▪ as if he were about to do thee miſchief▪ and would rather cut thy throat then cure thee, and were going to deſtroy thee, and not to ſave thee? I appeal to any that hath not renounced his Reaſon, whether this be not notorious bruitiſh unreaſonableneſs; and whether thou be not liker a beaſt, that muſt be caſt or held while you dreſs his ſores, then to a man that ſhould help on his own recovery? Fooliſh Sinner! It is thy ſin that hurts thee, and not thy Saviour: why doſt thou not rather ſtrive againſt that? It is the Devil that would deſtroy thee, and yet thou doſt not grudge at they obedience p. 112to him. Be judge thy ſelf, whether this be wiſe or equal dealing.

Sinner, I beſeech thee in the behalf of thy poor ſoul, if thou have ſuch a mind to renounce thy Saviour, do it not till thou haſt found a better Maſter; ſay as Peter, Wither ſhall we go? Lord thou haſt the words of eternal life: And when thou knoweſt once where to be better, then go thy way, part with Chriſt and ſpare not: If thy merry company, or thy honour, or thy wealth, or all thy friends and delights in the world will do that for thee which Chriſt hath done, and which at laſt he will do if thou ſtick to him; then take them for thy Gods, and let Chriſt go. In the meane time let me prevaile with thee, as thou are a man of reaſon, ſell not thy Saviour till thou know for what, ſell not thy ſoul till thou know why, ſell not thy hopes of Heaven for nothing. God forbid that thy wilfull folly ſhould bring thee to Hell, and there thou ſhouldſt lie roaring and crying out for ever, This is the reward of my neglecting Chriſt, he would have led me to Glory, and I would not follow him, I ſold heaven for a few merry hours, for a little honour, and eaſe, and delight to my fleſh: here I lie in torment, becauſe I would not be ruled by Chriſt, but choſe my luſts and pleaſure be fore him.—Sinner, do not think I ſpeak harſhly or uncharitably to call p. 113this neglect of Chriſt thy folly: As true as thou liveſt and heareſt me this day, except thy timely ſubmiſſion do prevent it (which God grant it may) thou wilt one of theſe dayes befool thy ſelf a thouſand times more then I now befool thee, and call thy ſelf mad, and a thouſand times mad, when thou thinkeſt how fair thou waſt for heaven, and how ready Chriſt was to have been thy Saviour and thy Lord, and how light thou madeſt of all his offers: Either this will prove true to thy coſt, or elſe am I a falſ Prophet, and a curſed deceiver. Be wiſe therefore, be learned, and kiſs the Son.

The former Conſiderations were drawn from Aggravations of the ſinne; the following are drawn from the Aggravations of the puniſhment, and that fom the words of the Text too.

1. God will be angry if you kiſs not the Son. His wrath is as fire, and this neglect of Chriſt is the way to kindle it. If thou art not a Believer, thou art condemned already: but this will bring upon thee a double condemnation. Believe it for a truth. All thy ſinnes as they are the Covenant of Works even the moſt hainous of them, are not ſo provoking & deſtroying as thy ſlighting of Chriſt. Oh what will the Father ſay to ſuch an unworthy wrecth! Muſt I ſend my Son from my boſome to ſuffer for thee? muſt he p. 114groan when thou ſhouldſt groan? and bleed when thou ſhouldſt bleed and dye when thou ſhouldſt dye? And canſt thou not now be perſwaded to embrace him and obey him muſt the world be courted while he ſtands by? muſt he have the naked title of thy Lord and Saviour, while thy fleſhly pleaſures and profits have thy heart? what wrath can be too great, what hell too hot, for ſuch an ungrateful, unworthy wretch! Muſt I prepare thee a portion of the blood of my Son, and wilt not thou be perſwaded now to drink it? muſt I be at ſo much coſt to ſave thee, and wilt thou not obey that thou maiſt be ſaved? Go ſeize upon him juſtice, let my wrath conſume thee, let hell devour thee, let thy own Conſcience for ever torment thee; ſeeing thou haſt choſen death, thou ſhalt have it; and as thou haſt rejected Heaven, thou ſhalt never ſee it, but my wrath ſhall abide upon thee for ever, Joh. 3. 36.—Woe to the ſinner if this be once thy ſentence! thou wert better have all the world angry with thee… and bound in an oath againſt thee, as the Jews againſt Paul, then that one drop of his anger ſhould light upon thee: thou wert better have Heaven and Earth to fall upon thee, then one degree of Gods diſpleaſure.

2. As this wrath is Fire, ſo is it a conſuming fire, and cauſeth the ſinner utterly to periſh. p. 115All this is plain in the Text: not that the Being of the ſoul will ceaſe: ſuch a periſhing the ſinner would be glad o…: A happy man would he think himſelf, if he might dye as the bruits and be no more; but ſuch wiſhes are vain. It is but a glimpſe of his own condition, which he ſhall ſee in the great combuſtion of the world; when he ſeeth the heaven and earth on fire, he ſee's but the picture of his approaching wo. But alas, it is he that muſt feel the devouring fire. The world will be but refined or conſumed by its fire; but there muſt he burn, and burn for ever, and yet be neither conſumed nor refined. The Earth will not feel the flames that burn it, but his ſoul and body muſt feel it with a witneſs; Little know his friends that are honourably interring his Corps, what his miſerable ſonl is ſeeing and feeling; Here endeth the ſtory of his proſperity and delights, and now begins the Tragedy that will never have end; Oh how his merry days are vaniſhed as a dream! and his jovial life as a Tale that is told! His witty jeſts his pleaſant ſports, his Cards and Dice, his merry company and wanton dalliance, his Cups and Queans, yea his hopes of heaven and confident concerts of eſcaping this wrath, are all periſhed with him in the way; As the wax melteth before the fire, as the p. 116chaff is ſcattered before the wind, as the ſtubble conſumeth before the flames, as the flowers do wither before the ſcorching Sun; ſo are all his ſinful pleaſures withered, conſumed, ſcattered and melted. And is not the hearty embracing of Chriſt and ſubjection to him, a cheap prevention of all this? Oh who among you can dwell with the devouring fire? Who can dwell with the everlaſting burnings? Iſai. 33. 14. This God hath ſaid he will ſurely do; if you are able to gain-ſ…y and reſiſt him, try your ſtrength; read his ehal enge, Iſai. 27. 4. Who would ſet the briars and thorns agaiſt me in battel? I would go through them, I would burn them together.

3. This periſhing will be ſudden and unexpected, in the way of their ſin and reſiſtance of Chriſt, in the way of their fleſhly delights and hopes; They ſhall periſh in the way, l Theſ. 5. 3. Mat. 24. 37: As fire doth utterly break out in the night when men are ſleeping, and conſumeth the fruit of their long labours: ſo will this fire break forth upon their ſouls; and how neer may it be when you little think on it? A hundred to one but ſome of us preſent. ſhall within a few moneths be in another world; and what world will it be, you may eaſily conceive if you do not embrace and obey the Son. How many have been ſmitten with Herod in the midſt p. 117of their vain glory? How many like Ahab have been wounded in fight, and dunged the Earth with their fleſh and blood, who left the Lords people to be fed with bread and water of affliction in confidence of their own return in peace? How many, have been ſwallowed up like Pharaoh and his Hoſt in their raſh and malicious perſuit of the godly? Little thinks many an ignorant careleſs ſoul, what a change of his condition he ſhall ſhortly find; Thoſe thouſands of ſouls that are now in miſery, did as little think of that doleful ſtate while they were merily pleaſing the fleſh on earth, and forgetting Chriſt and their eternal ſtate, as you do now; they could as contemptuouſly jeer the Preacher as you, and verily believe that all this talk was but words and wind, and empty threats and ventured their ſouls as boldy upon their carnal hopes: Little thought Sodom of the devouring fire, when they were fnriouſly aſſaulting the door of their righteous reprover: As little do the raging enemies of godlineſs among us, think of the deplorable ſtate which they are haſting to! They will cry out themſelves then. Little did I think to ſee this day, or feel theſe torments!—Why, thou wouldſt not th…nk of it, or elſe thou mighteſt: God told thee in Scripture, and Miniſters in their preaching, but thou wouldſt not believe till it was too late.

p. 118A little of Gods wrath will bring down all this upon thoſe that embrace not and obey not the Son. If his wrath be kindled, yea but a little, &c. As his mercy being the mercy of an infinite God, a little of it will ſweeten a world of croſſes; ſo therefore will a little of his wrath conſume a world of pleaſures; one ſpark fell among the Bethſhemites, and conſumed fifty thouſand and ſeventy men, but for looking into the Ark, till the people cry out, Who can ſtand before this Holy Lord God? 1 Sam. 6. 19, 20. How then will the neglecters of Chriſt ſtand before him? Sirs, me thinks we ſhould not hear of this as ſtrangers or unbelievers! There did but one ſpark fall upon England, and what a combuſtion hath it caſt this Kingdom into? how many Houſes and Towns hath it conſumed? How many thouſand of people hath it impoveriſhed? how many children hath it left fatherleſs? and how many thouſand bodies hath it bereaved of their ſouls? And though there are as many hearty prayers, and tears poured forth to quench it, as moſt Kingdoms on earth have had; yet is the fire kindled afreſh, and threatneth a more terrible deſolation then before, as if it would turn us all to aſhes. One ſpark fell upon Germany, another upon Ireland, and what it hath done there, I need not tell you. If a little of this wrath do p. 119but ſeize upon thy body what cryes and groans and lamentations doth it raiſe? If it be on one member, yea but a tooth, how doſt thou roar with intolerable pain, and wouldſt not take the world to live for ever in that condition? If it ſeize upon the Conſcience, what torments doth it cauſe, as if the man were already in the ſuburbs of Hell? He thinketh every thing he ſeeth is againſt him; he feareth every bit he eateth ſhould be his bane: If he ſleep, he dreams of death and judgement; when he awaketh, his Conſcience and horror awake with him: he is weary of living, and fearful of dying; even the thoughts of heaven are terrible to him, becauſe he thinks it is not for him. Oh what a pittiful ſight is it to ſee a man under the wrath of God! And are theſe little little ſparks ſo intolerable hot? What then do you think are the Everlaſting flames? Beloved Hearers, if God had not ſpoke this I durſt not have ſpoke it; The deſire of my ſoul is that you may never feel it or elſe I ſhould never have choſen ſo unpleaſing a ſubject, but that I hope the foreknowing may help you to prevent it; But let me tell you from God, that as ſure as the heaven is over your head, and the earth under your feet, except the Son of God be nearer thy heart, and dearer to thy heart then friends, or goods, or pleaſures, or life, or any thing in p. 120this world, this burning wrath will never be prevented. Mat. 10. 37. Luke 14. 26.

5. When this wrath of God is throughly kindled, the world will diſcern the bleſſed from the wretched; Then bleſſed are they that truſt in him. It is the property of the wicked, to be wiſe too late: Thoſe that now they eſteem but preciſe fools, will then be acknowledged bleſſed men: Bear with their ſcorns Chriſtians in the mean time; they will very ſhortly wiſh themſelves in your ſtead, and would give all that ever they were maſters of, that they had ſought and loved Chriſt as earneſtly as you, and had a little of your oyl when they find their lamps are out, Mat. 25. 8.

And now Hearers, what is your reſolution? perhaps you have been enemies to Chriſt under the name of Chriſtians: Will you be ſo ſtill? Have you not loathed this buſie diligent ſerving of him? and hated them that moſt carefully ſeek him, more then the vileſt drunkard or blaſpemer? Have not his word and ſervice and ſabbaths been a burthen to you? Have not multitudes ventured their lives againſt his Ordinances and Government? Nay is it not almoſt the common voice of the Nation in effect, Give us our ſports and liberty of ſinning, give us our Readers, and ſinging-men, and p. 121drunken Preachers, give us our Holy-daies and Ceremonies, and the Cuſtomes of our fore-fathers; Away with theſe preciſe fellows, they are an eye-ſore to us; theſe preciſe Preachers ſhall no… controll us, this preciſe Scripture ſhall be no Law to us, and conſequently this Chriſt ſhall not Rule over us.

How long hath England rebelled againſt his Government! M^r. Vdal told them in the days of Queen Elizabeth, that if they would not ſet up the Diſcipline of Chriſt, in the Church, Chriſt would ſet it up himſelf in a way that would make their hearts to ake. I think their hearts have aked by this time: and as they judged him to the Gallowes for his Prediction, ſo hath Chriſt executed them by thouſands for their Rebellion againſt him; and yet they are as unwilling of his Government as ever. The Kings of the Earth are afraid leſt Chriſts Government ſhould un-king them. The Rulers are jealous leſt it will depoſe them from their Dignities; even the Reformers that have adventured all to ſet it up, are jealous leſt it will incroach upon their power and priviledges. Kings are afraid of it, and think themſelves but half kings, where Chriſt doth ſet up his Word and Diſcipline. Parliaments are afraid of it, leſt it ſhould uſurp their Authority. Lawyers are afraid of it, leſt it ſhould take away their p. 122gains, and the Laws of Chriſt ſhould over-top the Laws of the Land. The people are afraid of it, leſt it will compel them to ſubjection to that Law and way which their ſouls abhor: Indeed if men may be their own judges, then Chriſt hath no enemies in England at all; we are his friends, and all good Chriſtians: It is Preciſians and Rebels that men hate, and not Chriſt; It is not the Government of Chriſt that we are afraid of but the domineering of aſpiring ambitious Preſbyters. (viz. That Generation of godly learned, humble Miniſters, who have done more then any before them, to make themſelves uncapable of preferment or domineering) and when men diſobey and diſregard our doctrine, it is not Chriſt, but the Preacher that they deſpiſe and diſobey. And if the Jews might ſo have been their own Judges, it was not the Son of God whom they crucified, but an enemy to Caeſar, and a blaſphemer that works by the Devil. It was not Panl a Saint that they perſecuted, but one that they found to be a peſtilent fellow, and a mover of ſedition amongſt the people. But were there no ſeditious perſons but Apoſtles and Chriſtians? nor no troublers of Iſrael, but Elias? nor no enemies to Caeſar, but Chriſt and his friends? Oh. God will ſhortly take off the vail of hypocriſy from the actions of the world, and make them p. 123confeſs that it was Chriſt they reſiſted, and that it was his holy waies and word that did kindle their fury; elſe would they as ſoon have fallen upon the ungodly rabble, as they did upon the moſt zealous and conſcionable Chriſtains: And however you mangle and deform them with your falſe accuſations and reproach, he will then know and own his people and his Cauſe, and will ſay to the world, In deſpiſing them you deſpiſed me; and in as much as you did it to one of theſe little ones, you did it unto me. As D^r. Stoughton ſaith, If you ſtrike a Schiſmatick, and God find a Saint lie a bleeding, and you to anſwer it, I would not be in yor coat for more then you got by it. Hath the world ever gained by reſiſting Chriſt? Doth it make the Crown ſit faſter on the heads of Kings? or muſt they not rather do to Chriſt, as King John to his ſuppoſed Vicar, reſign their Crowns to him, and take them from him again as his Tributaries, before they can hold them by a certain tenure? read over but this Pſalm and judge. Herod muſt kill the child Jeſus to ſecure his Crown: The Jews muſt kill him leaſt the Romans ſhould come and take away their place and Nation, Joh. 11. 48, And did this means ſecure them? or did it bring upon them the deſtruction wich they thought to avoid?

Or have the people been greater gainers by this, then their Kings? What hath England got p. 124by reſiſting his Goſpel and Government, by hating his ſervants, & by ſcorning his holy waies? What have you got by it in this City? what ſay you? have you yet done with your enmity and reſiſtance? have you enough, or would you yet have more? If you have not done with Chriſt, he hath not done with you; you may try again, and follow on as farre as Pharaoh if you will, but if you be not loſers in the latter end, I have loſt my judgement; and if you return in peace, God hath not ſpoken by me, (1 King. 22. 28)

Sirs, I am loth to leave you till the bargain be made: What ſay you? Do you heartily conſent that Chriſt ſhall be your ſoveraign; his Word, your Law; his people, your Companions; his worſhip, your recreation; his merits, your refuge; his glory, your end; and himſelf the deſire and delight of your ſouls? The Lord Jeſus now waiteth upou you for your reſolution and anſwer; thou wilt very ſhortly wait on him for thy Doom: as ever thou wouldſt then have him ſpeake life to thy ſoul, do thou now reſolve upon the way of life, Remember thou art almoſt at death and judgement: what wouldſt thou reſolve if thou kneweſt that it were to morow? if thou didſt but ſee what others do now ſuffer for neglecting him that doth now offer thee his grace; what wouldſt thou then reſolve to do? Sirs, it ſtirreth my p. 125heart to look upou you (as Xerxes upon his Army) and to think that it is not an hundred yeares till every ſoul of you ſhall be in Heaven or in Hell▪ and it may be not an 100 hours til ſome of your ſouls muſt take their leave of your bodies; when it comes to that, then you will cry, Away with the world, away with my pleaſures; nothing can comfort me now but Chriſt; why then will you not be of the ſame mind now? When the world cryes away with this holineſs, and praying, and talking of heaven! give us our ſports, and our profits and the cuſtomes of our fore-fathers, i. e. away with Chriſt, and give us Barabbas: then doe you cry, away with all theſe, and give us Chriſt.

Oh, if it might ſtand with the will of God, that I might chuſe what effect this Sermon ſhould have upon your hearts; verily it ſhould be nothing that ſhould hurt you in the leaſt but this it ſhould be, It ſhould now faſten upon your ſouls, and pierce into your Conſciences, as an Arrow that is drawn out of the quiver of God; it ſhould follow thee home to thy houſe, and bring thee down on thy knees in ſecret, and make thee there lament thy caſe, and cry out in bitterneſs of thy ſpirit, Lord, I am the ſinner that have neglected thee, I have taſted more ſweetneſs in the world then in thy blood, and taken more pleaſure in my earthly labours and p. 126delights, then I have done in praying to thee, or meditating on thee; I have complemented with thee by a cold profeſsion; but my heart was never ſet upon thee:—And here ſhould it make thee lie in tears and prayers; and follow Chriſt with cryes and complaints, till he ſhould take thee up from the duſt, and aſſure thee of his pardon, and change thy heart, and cloſe it with his own. If thou wert the deareſt friend that I have in the world, this is the ſucceſs that I would wiſh this Sermon with thy ſoul; That it might be as a voice ſtill ſounding in thine eares▪ that when thou art next in thy ſinfull company or delight, thon mighteſt as it were, heare this voyce in thy Conſcience, Is this thine obedience to him that bought thee; That when thou art next forgetting Chriſt, and neglecting his worſhip in ſecret, or in thy family, or publique, thou mighteſt ſee this ſentence, as it were written upon thy wall, Kiſs the Son leaſt he be angry, and thou periſh: that thou mighteſt ſee it, as it were written upon the …eſter of thy Bed, as oft as thou lieſt down in an unregenerate ſtate; and that it may keep thine eyes waking, and thy ſoul diſquieted, and give thee no reſt, till thou hadſt reſt in Chriſt. In a word, If it were but as m…ch in my hands as it is in yours, what ſhould become of this Sermon, I hope it would be the beſt Sermon to thee that ever thou heardeſt; it ſhould lay thee at the p. 127feet of Chriſt, and leave thee in his arms; Oh that I did but know what Arguments would perſwade you and what words would work thy heart hereto. If I were ſure it would prevail, I would come down from the Pulpit, and go from man to man upon my knees with this requeſt and advice in my Text; O kiſs the Son leſt he be angry and you periſh.

But if thy heardned heart make light of all, and thou go on ſtill in thy careleſs neglect of Chriſt, and yet wilt not believe but thou art his friend and ſervant, I do here from the Word, and in the name of Chriſt, paſs this ſentence upon thy ſoul: Thou ſhalt go hence, and perhaps linger out in thy ſecurity a few days more, and then be called by death to judgement, where thou ſhalt be doomed to this everlaſting fiery wrath. Make as light of it as thou wilt, feel it thou ſhalt, put it off and ſcape it if thou canſt: and when thon haſt done, go boaſt that thou haſt conquered Chriſt: In the mean time, I require this Congregation to bear witneſs, that thou hadſt warning.

This to all in general: My Text yet directeth me to ſpeak more particularly to the Rulers and Judges of the Earth.

Honorable and Reverend Judges, worſhipful Magiſtrates, if you were all Kings and Emperors, all is one to Chriſt; you were but high and mighty duſt and aſhes: Chriſt ſendeth p. 128his Summons firſt to you; he knows the Leaders Intereſt in the Vulgar; you are the Commanders in the Hoſt of God and muſt do him more ſervice then the common Soldiers: If one of you ſhould neglect him, and ſtand out againſt him, he will begin with you in the ſight of the reſt, and make your greatneſs a ſtepping ſtone to the honour of his juſtice, that the loweſt may underſtand what they have to doe, when they ſee the greateſt cannot ſave themſelves.

Shall I ſay you are wiſer then the People, and therefore that this Admonition is needleſs to you? No, then I ſhould accuſe the Spirit in my Text: The Cedars of the Earth have always hardly ſtoopt to Chriſt, which hath made ſo many of them rooted up. Your Honors are an impediment to that ſelf-abaſing which he expecteth; your Dignities will more tend to blind you, then to illuminate; Theres few of any ſort, but feweſt of the great & wiſe, and mighty that are called: Yet a man would think, that among thoſe that have held out in theſe trying times there ſhould be no need of theſe ſuſpitions: But hath there not been always a ſucceſſion of Sinners, even of thoſe that have beheld the ruines of their Predeceſſors? Who would have thought, that a generation that had ſeen the Wonders in Egypt, and had pa…ed through the Sea▪ and been maintained p. 129in a Wilderneſs with conſtant Miracles, ſhould yet be ſuch vile Idolaters, or murmuring unbelievers, that only two of them ſhould enter into Reſt? The beſt of Saints have need of ſelf-ſuſpition and vigilancy; My advice therefore to You is this, Learn wiſdom by the Examples that your eyes have ſeen; Them that honor God, he will honor; and they that deſpiſe him, ſhall be lightly eſteemed. 1 Sam. 2. 30.

More particularly, let me adviſe you, as your Duty to the Son, 1. That you take your commiſſion & office as from him. I think it a doctrine more common then true, that Miniſters only are under Chriſt the Mediatour, and Magiſtrates are only under God as Creator. Chriſt is now Lord of All, and you are his Servants: As there is no power but from God, ſo none from God but by Chriſt. Look upon your ſelves as his Vicegerents; therefore do not that which beſeemeth not a Vicegerent of Chriſt. Remember, that as you ſee to the execution of the Laws of the Land, ſo will Chriſt ſee that his Laws be obeyed by you, or executed on you. Remember when you ſit, and judge offenders, that you repreſent him that will judge you and all the world: And oh how lively a reſemblance have you to raiſe your apprehenſion! Think with your ſelves: Thus ſhall men tremble before his Barr; thus ſhall they wait to hear their doom; and be ſure that p. 130your judgement be ſuch, as may moſt lively repreſent the judgement of Chriſt, that the juſt may depart from your Barr with joy, and the unjuſt with ſadneſs, Let your juſtice be moſt ſevere, where Chriſt is moſt ſevere; and ſo far as you can exerciſe your clemency, let it be about thoſe offences which our laws are more rigorous againſt, then the laws of God. Be ſure yet that you underſtand the extent of your commiſſion; that you are not the ſole officers of Jeſus Chriſt; you are under him as he, is head over All; Miniſters are under him as he is head to his Church, Eph. 1, 22. Miniſters are as truly the Magiſtrates Teachers, as Magiſtrates are their Governors; yea, by as high and undoubted authority muſt they over-ſee, govern, and command (miniſterially as their Lords Embaſſadors) both Kings and Parliaments, to do whatſoever is written in this Bible, as you may command them to obey the laws of the Land; yea and as ſtrict a bond lieth on you to obey them ſo far as they ſpeak according to this word, and keep within the bounds of their Calling, as doth on them to obey you in yours, Heb. 13. 7, 17. Deale not with them ſo diſſemblingly, as to call them your Paſtors, Teachers, Over-ſeers and Rulers (as Scripture bids you) and yet to learn of them but what you liſt or to deny them leave to teach or adviſe you further then they receive particular warrant & p. 131direction from your ſelves: Should our Aſſembly limit all their Miniſteriall advice to the warrant and directions of Parliament, and not extend it to the warrant and directions of Chriſt; would they not become the ſervants and pleaſers of men? If you do not your beſt to ſet up all the Government of Chriſt, even that in and proper to his Church, as well as that which is over them and for them; men may well think, it is your own ſeats and not Chriſts that you would advance. I would all the Magiſtrates in England did well conſider, that Chriſt hath beene teaching them this ſeven yeares, that their own peace or honours ſhall not be ſet up before his Goſpel & Government; and that they do but tire themſelves in vain in ſuch attempts; then they would learn to read my Text with the Vulgar, Apprehendite diſciplinam: And if the Deciſive power of the Miniſtry be doubtfull, yet leaſt they would ſet up their Nunciative in its vigor, Chriſt will rule England, either as ſubjects, or as Rebels: and all that Kings and States do gain by oppoſing his Rule, will not add one cubit to the ſtature of their greatneſs. Yet I do not underſtand by [the Government of Chriſt] a rigid conformity to the modell of this or that party or faction, with a violent extirpation of every diſſenter. It is the ignorant part of Divines (alas! ſuch there are) who with the ſimple fellow in Eraſmus, do expound p. 132Paul's Haereticum hominem devita i e. devitâ tolle. It is the Eſſentials, & not the Accidentals of Diſcipline that I ſpeak of: And if ſo me diſengaged ſtanders by be not miſtaken (who have the advantage by ſtanding out of the duſt of contention) each party hath ſome of theſe eſsentials, and the worſt is nearer the truth then his adverſary is aware of: And were not the crowd and noiſe ſo great, that there is no hope of being heard, one would think it ſhould be poſſible to reconcile them all: However, ſhall the work be undone, while each party ſtriveth to have the doing of it? I was afraid when I read the begining and end of this controverſie in France. The learned Ramus pleadeth for Popular Church-Government in the Synod; they rejected it as an unwarrantable novelty; the contention grew ſharp▪ till the Pariſian Maſſacre ſilenced the difference. And muſt our differences have ſo ſharp a cure? will nothing unite diſjoyned Chriſtians, but their own blood? God forbid. But in the mean time while we quarrell the work ſtandeth ſtill: ſome would have all the workers of iniquity now taken out of the Kindome of Chriſt, fotgetting that the Angels muſt take them out at laſt, Mat. 13. Some Miniſters think as Myconius did when he was called to the Miniſtry by a Viſion, leading him into a cornfield and bidding him reap, he thought he muſt put in his ſickle at the bottom, p. 133till he was told, Domino meo non opus eſt ſtramine, modo ariſtae in horrea colligantur: My Maſter needeth not ſtraw, gather but the eares and it ſhall ſuffice.

Once more: I know I ſpeak not to the Parliament that ſhould remedy it; but yet that you may be helpful in your places to advance this work of Chriſt, let me tell you what is the great thing in England that cryes for Reformation next our ſins, even the fewneſs of Overſeers in great Congregations, which maketh the greateſt part of Paſtoral work to lie undone, and none to watch over the people in private, becauſe they are ſcarce ſufficient for the publique work. It is pitty that Muſculus, that may be head of a Society of Students if he will continue a Papiſt, muſt weave and dig for his living, if he will be a Proteſtant. It is pitty that even Luthers wife and children muſt wander deſtitute of maintenance when he is dead: When Aeſop the Stage-player can leave his Son 150000. l. and Roſcius have 30. l. a day for the ſame Trade; and Ariſtotle be allowed 800. Talents to further his ſearch into the ſecrets of nature: But am I pleading that Miniſters may have more maintenance? No, be it juſt or unjuſt, it is none of my errand. But oh that the Church had more Miniſters, which though at the preſent they cannot have for want of men, yet hereafter they might have if it were not for p. 134want of maintenance: Alas then, what pitty is it that every Reformation ſhould diminiſh the Churches Patrimony: If the men have offended, or if the office of Biſhops or Deans be unwarrantable: yet what have the Revenues done? Is it not pitty that one Troop of an hundred men, ſhall have ſeven commanding officers allowed them, beſides others; and 10000 or 40000 ſhall have but one or two Overſeers allowed them for their ſouls? when the miniſterial work is more laborious and of greater concernment, then the work of thoſe Commanders. I tell you again, The great thing that cries for Reformation in England next to ſin, is the paucity of Miniſters in great Congregations. I tell you this, that you may know which way to improve your ſeveral intereſts for the advancement of the Kingdom of Chriſt in England.

To you Lawyers and Jurers, my advice is this, Kiſs the Son. Remember the judgement is Chriſts; every cauſe of Truth and Innocency doth he own, and will call it his Cauſe. Wo therefore to him that ſhall oppoſe it! Remember every time yon take a Fee to plead againſt a Cauſe that you know to be juſt you take a Fee againſt a Cauſe of Chriſt, Will you be of counſel againſt him that is your Counſellor and King? dare you plead againſt him, that you expect ſhould plead for p. 135you? or deſire judgement (as the Jews) againſt your Lord and Judge? Hath he not told you, that he will ſay, In as much as ye did it to one of theſe little ones, ye did it unto me? Remember therefore when a Fee is offered you againſt the Innocent, that it is a Fee againſt Chriſt; and Judas gain will be loſs in the end, and will be too hot to hold long; you will be glad to bring it back, and glad if you could be well ſhut of it, and cry, I have ſinned in betraying the Cauſe of the Innocent. Say not, It is our Calling that we muſt live upon; If any man of you dare upon ſuch grounds plead a Cauſe againſt his Conſcience, if his Conſcience do not plead it again more ſharply againſt him, ſay I am a falſe Prophet. If any therefore ſhall ſay of you, as the Cardinals of Luther, Cur homini os non obſtruitis auro & argento, let the ſame anſwer ſerve turn, Hem pecuniam non curat, &c. If any Honourable or Worſhipful friend muſt be pleaſured, enquire firſt whether he be a better friend then Chriſt; Tell him, the cauſe is Chriſts, & you cannot befriend him except he can procure you a diſpenſat on from him. When Pompy ſaw his ſouldiers ready to fly, he lay down in the paſſage, and told them, they ſhould tread upon him then; which ſtopt their flight; ſo ſuppoſe every time you are drawn in to oppoſe a juſt Cauſe, that you ſaw Chriſt ſaying, Thou muſt trample upon me if thou do p. 136this As Luther to Melancton Ne Cauſa fidei ſit ſine fide: ſo ſay I to you all, Ne Cauſa juſtitiae ſit ſine juſtitia. When you begin to be cold in a good Cauſe, ſuppoſe you ſaw Chriſt ſhewing you his ſcars; as the Soldier did to Caeſar, when he deſired him to plead his Cauſe; ſee here, I have done more then plead for you. We have had thoſe that have had a tongue for a fee or a friend, but none for Chriſt; but God hath now therefore ſhut their mouths; and we may ſay of them (as Granius by his bad Lawyer, when he heard him grown hoarſe) If they had not loſt their voyces, we had loſt our Cauſe. To conclude, Remember all of you, that there is an appeal from theſe earthly judgements; theſe Cauſes muſt all be heard again, your wittneſſes reexamined, your oaths, pleadings, and ſentence reviewed; and then (as Lampridius ſaith of Alexander Severus, That he would vomit choler if he ſaw a corrupt Judge) So will Chriſt vomit wrath, and vomit you out in wrath from his preſence, if corrupt; Therefore kiſs the Son leſt he be angry and you periſh, &c. I am ſenſible how I have encroached on your great affairs; Melancthon was wont to tell of a Prieſt that begun his Sermon thus, Scio quod vos non libenter auditis, & ego non libenter concionor, non diu igitur vos teneam. But I may ſay contrary: I am perſwaded that you hear with a good will: and I am certain that I preach willingly, and therefore I was bold to hold you the longer.

FINIS.

A SERMON Of Iudgement, Preached at Pauls before the Honourable Lord Maior and Aldermen of the City of London, Decemb. 17. 1654. And now enlarged

By RICH. BAXTER.

Rom. 14. 12.

Every one of you ſhall give account of himſelf to God.

John 5. 28, 29.

The hour is coming in the which all that are in the graves ſhall hear his voice, aud ſhall come forth: they that have done good to the Reſurrection of life, and they that have done evil, to the Reſurrection of Damnation.

LONDON Printed by R. W. for Nevill Simmons Bookſeller in Kidderminſter, 1656.