Great Salvation by Jesus Christ, Doctrine 2

Great Salvation by Jesus Christ · Doctrine 2

p. 78THE SECOND DOCTRINE, Setting light by this great Salvation is great Sin.

THough we ſhall eaſily confeſſe all ſins to be great, yea, the leaſt to be objectively infinite, becauſe committed againſt an infinite God, as we ſee David ſwallowed up of this deep, Pſal. 51.4. againſt Thee, Thee have I ſinned, &c. And we ſhall as eaſily confeſſe that no ſins are venial in the ſenſe of Rome, the Apoſtle Paul having declared, that the wages of all ſin is death, Rom. 6.23. yet we cannot with the ſtoicks think all ſins to be equal, but more or leſs ſinfull as they are circumſtantiated; that very expreſſion of the ſinfulneſs of ſin, had otherwiſe been a paradox, which we find uſed in Scripture, and in many of the writings of the learned, and orthodox, both modern and ancient, and the Prophet had p. 80been guilty of an impropriety of ſpeech, in mentioning ſcarlet and crimſon ſins, if ſome had not been of a deeper guilt than others, and their ſinfulneſs like thoſe colours dyed in grain. Now that this ſin of goſpel-refuſing, or ſetting light by this great Salvation, is a ſin with an high hand, and a hard heart, and a ſin of that aggravated nature, as to be out of meaſure ſinfull, is the point that is firſt to be illuſtrated, and then to be proved by evidence and ſtrength of reaſons.

Firſt for illuſtration thus, The Scripture thunders out a moſt dreadfull curſe againſt ſuch as do the work of the Lord negligently, Jer. 48.10. if the negligent hearers and doers do lie open to the curſe of God, what will become of thoſe that are ſo groſsly negligent, that they neglect both the theory and practick, the knowing and doing part, and all that care ſo little for the goſpel, that they deſire not to be acquainted with it, that do as it were ſay to the Lord, depart from us, we care not to know thy waies nor to walk in thy paths? The forementioned Scripture levels that curſe againſt ſuch as are negligent in the execution of Gods deſtroying work, as the words immediately following do manifeſt; Curſed is he that doth the work of the Lord negligently, or deceitfully, p. 81and curſed is he that keepeth back his ſword from blood, when God ſhall ſay to his ſword, go through a Land, deſtroy all, and ſave none, and his executioners muſt cloſe with it under pain of the Lords curſe, and fierceſt indignation: What ſhall become of ſuch as will not cloſe with his ſaving work, when he ſhall ſay to his word, go thorough a Land, and open blind eyes, and deaf ears, and dead hearts, that men may ſee with their eyes, and hear with their ears, and underſtand with their hearts, and be converted, and be healed, and when ſuch as ſhould proclaim theſe glad tidings ſhall be dumb, and not declare it, & the hearers ſhall be deaf, & will not entertain it, there muſt be blind leading the blind, till all fall into the pit, and the forna… muſt be heat ſeven times hotter for the refuſers of the Goſpel than for the tranſgreſſors of the Law, the fire of gods jealouſie burning hotteſt about the Sanctuary, and that judgement being moſt mercileſs, which beginneth at the houſe of God; read that confluence of threatnings Deut. 29.20. where God threatneth that all the curſes that are written in his book ſhall fall upon ſuch as bleſs themſelves in a curſed eſtate, and adde to that, Deut. 28.61. where God threatens all the curſes that are not written to the children of diſobedience; and p. 82yet that flaming place being a Goſpel-threatning, 2. Theſ. 1.7, 8, 9. is hotter and heavier than all; The Lord Jeſus ſhall be revealed from Heaven in flaming fire, rendering vengance to them that know not God, and that obey not the Goſpel of our Lord Jeſus Chriſt, who ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord, and the glery of his power, mark the tendencie and full ſcope of the words, you may take them at large thus: O all you ſtubborn and rebellious ſinners, who are refuſers of Goſpel-mercy, and have long continued neglecters of that great Salvation; remember that the Lord Jeſus was revealed from Heaven, as the Lamb of God to take away the ſins of the World, and came down from his Fathers Throne to his foot-ſtool, to take our nature upon him, to humble himſelf, and become obedient to death, even the death of the Croſs, to be made under the Law to redeem them that were under the Law, that we might receive the adoption of ſons, and he ſent abroad his Apoſtles to propagate to all Nations the knowledge of this Salvation, and to perſwade the ſinfull World that lay under condemnation, unto faith and obedience, believingly to accept of this Saviour and Salvation, and in all thankfulneſs to return obedience, and to p. 83take him for their ſoveraign Lord, Redeemer, and Saviour! Oh know, and be it known unto you, and to all the World, that he ſhall once more be revealed as a roaring Lyon, to tear in pieces ſuch as know not God, and obey not the Goſpel of our Lord Jeſus Chriſt, but this is to argue the greatneſs of the ſin from the greatneſs of the puniſhment, and the improvement of it may be referred unto the third doctrine, as to its moſt proper place.

The ſame courſe that we took to illuſtrate the greatneſs of Goſpel-Salvation, we may take here to aggravate the ſin of Goſpel-neglecting or refuſing.

We hinted there that Goſpel-Salvation was called

1. Salvation.

2. Great Salvation.

3. So great Salvation.

Which we further amplified by alluding to the three degrees of compariſon, ſhewing,

p. 841. That it was poſitively great.

2. That it was comparativly greater than other.

3. That it was ſuperlatively the greateſt.

Conceive in like manner of the ſin of ſetting light by this Salvation.

1. That it is poſitively great.

2. That it is comparatively greater than others.

3. That it is ſuperlatively the greateſt of all except the excepted ſin.

And we may call it

1. Sin.

2. Great ſin.

3. So great ſin.

1. To diſcover it to be poſitively great, we need but name it, and a little open the nature of it, to make men cry ſhame of it, as the unwrapping of a plague ſore, and opening it to be ſeen, is enough to make the ſound to loath it, and the ſtink of an open ſepulchre is enough to make the living to abhor it; Goſpel-refuſing, O monſtrous ſin! it hath a face more ugly than Belzebub the Prince of devils, though it be a ſin that is proper to men, and ſo common p. 85to all degrees and eſtates of men, that it fills Hell with ſouls, yet it is ſuch a ſin that the devils have no temptation to commit, they being left without hope of a Redeemer, and doamed from their very fall to periſh without remedy. Salvation is a term that is comprehenſive of all that is good, and excellent, and deſirable, yea, of the higheſt good, of the higheſt God, (for they are convertible) the Trinity of perſons agreeing in one unity of love, as well as eſſence, to further our Salvation, yea, the great God turned all into one great love to affect it; God ſo loved the World, that he gave his only begotten Son, &c. Joh. 3.16. & Chriſt in the fullnes of time, manifeſting the fullneſs of love, Gal. 4.4. And the ſpirit coming down upon Chriſts Aſcention, as another Comforter to abide with us to the end of the World, and all in order to the bringing about of this great Salvation, and if this be not a ſin with a witneſs, tell me what is? Goſpel-refuſing is called in Scripture, a God refuſing, a Chriſt-deſpiſing, a ſpirit-reſiſting, and inconſiderate ſinners in refuſing, and ſetting light by the word and miniſtery of this Salvation do all this; Chriſt ſaid of the contemners of his meſſengers, he that deſpiſeth you, deſpiſeth me, and he that deſpiſeth me, deſpiſeth him that ſent me, Luke, 10.16. and p. 86Stephen ſaid unto his and the Goſpels perſecutors, ye ſtiffnecked and uncircumciſed in heart and eares, ye do allwaies reſiſt the holy Ghoſt, as your father did, ſo do ye. Acts 7.51. When Gods Embaſſadors ſhall go out into the world, and doe as the Prophet was commanded, lift up their voices like trumpets to tell men and women of their ſinns, and tranſgreſſions, when they with Iohn Baptiſt ſhall cry, prepare ye the way of the Lord, make his paths ſtreight, when they ſhall make proclamation, Ho every one that thirſteth come, come, come. Iſay. 55.12. And with the ſpirit, and bride, and him that heareth ſhall ſay come, come, come, Rev. 22.17. And let whoſoever will come and take of the water of life freely. When men are ſo obdurate, that like Pharoah they remaine hard, and hardned in the midſt of meanes, neither miracles, nor miniſtry, nor miſery, nor mercy, can do them good, when all Gods, and Chriſts, and the Spirits, and the meſſengers intreaties, and beſeechings ſhall be like breath ſcattered in the aire, and like water ſpilt upon the ground, and a labour in vain ſhall make Gods tired miniſters ready in a heart-breaking deſpondency to turne their backs upon their labours, let ſuch as have underſtandings of the longeſt reach, and witts p. 87exerciſed to to diſtinguiſh betwixt good and evill, ſpeak whether this muſt not be concluded to be a great ſin, for ſuch only are fit to take the dimenſions of a ſin that is ſo circumſtantiated. Ile give you but one rule more to help you to conceive of the greatneſs of this ſin, in the poſitive deſcription, and then paſs to the comparative. The Apoſtle prayed for his Epheſians, Eph. 3.16, 17, 18, 19. That God would grant them according to the riches of his glory to be ſtrengthened with might by his ſpirit in the inner man, that Chriſt may dwell in their hearts by faith, that they being rooted and grounded in love, may be able to comprehend with all Saints, what is the breadth, and length, and depth, and height, and to know the love of Chriſt which, paſſeth knowledge, that they might be filled with the fullneſs of God. This is the wellſpring of our Salvation, the love of God in Chriſt, which is here meaſured out unto us by the word and ſpirit of God in thoſe dimenſions of breadth, and length, and depth, and height, and ſaid to paſs knowledge, and to comprehend all the fullneſs of God, muſt not this have the length, and breadth, and depth, and height of ſin in it, muſt it not be a ſin paſſing knowledge, muſt not this be to be filled with all the fullneſs and ſinfullneſs of ſin? Thoſe that are eaten p. 88up moſt of the love of God, and know moſt of that love which paſſeth knowledge, will be moſt confounded with monſtrousneſs of this ſin, and know moſt of the ſinfull nature of it, and ſuch as theſe can aſſure the world of blind ſinners, that it is a Soul confounding ſin, and a plague provoking ſin, and ſuch as are infected with this leaproſy of ſin, may well cry out, uncleane, uncleane, but while I am ſpeaking but poſitively of the greatneſs of this ſin, I am allready leaping into the ſuperlative, ſo hard it is to ſpeak diminutively of this ſin, Deus & caelum non patiuntur hyperbolen.as we cannot ſpeak too highly of God, who is the higheſt good, ſo we cannot ſpeak too aggravatingly of this ſin, becauſe it is ſo objectively againſt the higheſt love of the higheſt God, that it is a ſin ſo oppoſite to the higheſt good, is aggravation ſufficient to ſpeak it ſuperlatively great, yet ſince it was promiſed, we ſhall proceed to the comparative, and ſo come in order to the ſuperlative at laſt.

2. It is Comparatively greater than other ſinns, and here we ſhall take the courſe to manifeſt Goſpel-refuſing to be great ſin, as we did to manifeſt Goſpel Salvation to be great Salvation: we compared Goſpel Salvation with Law: Salvation, and with temporall deliverances, p. 89and lower Salvations, and ſhew'd you that it was great, if compar'd with them, becauſe it was greater than thoſe, we ſhall therefore,

1. Compare… Goſpel-refuſing with Lawrefuſing, and ſo demonſtrate it to be greater. And this the very argument made uſe of by our Apoſtle which uſhers in my text. Therefore we ought to give the more earneſt heed unto the things that we have heard, leaſt at any time we let them ſlip, for if the word ſpoken by Angells was ſtedfaſt, and every tranſgreſſion and diſobedience received a juſt recompence of reward, how ſhall we eſcape, if we neglect ſo great Salvation. &c. That is, if their ſin, which was leſs, deſerved ſo great puniſhment, how much more ours which is greater? & Heb. 10 28, 29. He that deſpiſed Moſes Law died without mercy under two or three witneſſes, of how much ſorer puniſhment ſuppoſe ye ſhall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the bloud of the covenant, wherewith he he was ſanctified an unholy thing, and hath done deſpight unto the ſpirit of grace? We ſhall better improve that Scripture, when we come to the handling of the third Doctrine, only here, as before, read the the greatneſs of the ſin in the greatneſs of the p. 91puniſhment, for God, who is, ipſiſſima juſtitia, juſtice it ſelf, doth allwayes proportion his puniſhment to the ſin, and note above all that, this ſin is here called a treading Chriſt under foot, a counting of the bloud of the Covenant an uncleane thing, and a doing deſpight unto the ſpirit of grace, there is too much of theſe ingredients into the ſin of Goſpel-refuſing, which makes it to culminate, and to mount up unto a ſin of the higheſt altitude, and greateſt magnitude, and to die in it, to do it finally, to continue refuſers and neglecters of ſo great Salvation, doth much aggravate it.

2. If we compare this with other ſinns, it will appear to be greater than ſuch as the Scripture condemns as very groſs and out of meaſure ſinfull.

1 Adultery is lookt upon as a great ſin, it was ſo in Joſephs account, when he ſaid, how can I do this wickedneſs and ſin againſt God? Gen. 39.9. And David was even ſwallowed up of that twin-ſin, whereof adultery was one, Pſal. 51.4. Againſt thee, thee only have I ſinned, and done this evil in thy ſight; but the refuſing of Goſpel-Salvation is far greater, for David by Goſpel-indulgence obtained pardon of that ſin, but if he had refuſed p. 90that Salvation, he had been left to periſh without remedy.

2 Idolatry is alſo a moſt notorious ſin, ſurely the ſpirit of God names theſe two as two of the moſt crying, when it promiſes great pardon to great ſinns, from your idols & from your filthineſs will I cleanſe you Ezek. 36.25. (i.e.) if your ſinns be as great as Idolatry againſt the firſt table, or adultery againſt the ſecond, yet upon your ſeaſonable and ſincere returne, you ſhall find mercy: Idolatry is a ſpirituall adultery; that ad alterius torum, this ad alterum Deum. Adultery is a running a whoring after ſtrange fleſh, Idolatry a running a whoring after ſtrange Gods. When the Iſraelites had corrupted their waies by worſhipping the calfe, Moſes told them they had ſinned a great ſin: Exod. 32.30. and when Iſrael had ſinned in asking them a King, Samuel tells them they had ſinned a great ſin, 1 Sam. 12.17. and what was that great ſin, they had rejected God; the Iſraelits had taken a calfe for their God in Moſes time, and a man for their God in Samuell's, but this is a greater refuſing of God; they refuſed him in his abſolute power, commanding their obedience, theſe refuſe him in his meruelous mercy calling them to beleive.

3 Rebell…on, or Treaſon are great ſinns, and p. 92diſobedience to Gods commands is rebellion. Iſay. 1.20. If ye refuſe and rebell. &c. how much more our diſobedience to that great. Goſpel command, that we ſhould beleive in the name of Jeſus Chriſt, whom he hath ſent. 1 Iohn. 3.23. and Samuell told Saul that Rebellion was as the ſin of witchcraft, and ſtubbbornneſs as iniquity and idolatry 1. Sam. 1523. When a King ſhall proclaime his Lawes by his Embaſſadors, and men ſhall offer violence to his Embaſſadors, or refuſe his Lawes, they are left without the protection of thoſe Lawes, and not only ſo, but proceeded againſt as rebells and Traitors againſt the Crowne and dignity of the Prince; and Goſpel refuſing is Rebellion of an higher nature, becauſe it is againſt an higher Law, againſt the royall Law, and againſt a greater King, againſt the King of Kings.

4 Once more and I have done with the comparative part of the Illuſtration. Its a greater ſin than the ſin of Sodom, as may be gathered from Mark. 6.11. Whoſoever ſhall not receive you, nor hear you, when ye depart thence, ſhake off the duſt under your feet for a teſtimony againſt them; verily I ſay unto you, it ſhall be more tolerable for Sodom and Gomorrah in the day of judgement than for that City. Its very evident that its this ſin of Goſpel-refuſing p. 93that is here intended, its the not receiving, nor hearing the Apoſtles, and meſſengers of Chriſt, that were ſent to negociate in the deep things of the Goſpel: Their ſetting light by it is here hinted in the Apoſtles geſture towards them, they ſet no more by the preaching of the Goſpel, than they did by the duſt under their feet, and therefore they muſt ſhake off the duſt of their feet againſt them. And its further to be gathered by conſequence that their ſin was greater than the ſin of Sodom, in that Chriſt ſaith it, and proteſts it, that it ſhall be more tolerable for Sodom and Gomorrah in the day of judgement, than for that City. Let us make enquiry then what Sodoms ſin was, that we may judge the more clearly of this Compariſon. Moſes ſaith Gen. 13.13. The men of Sodom were wicked, and ſinners before the Lord exceedingly, that is they were a moſt notorious ſort of ſinners and greater than ordinary. Though many of Sodoms ſins are enumerated in that black catalogue, that ſtands upon record as an aggravation of the ſins of Iſrael, whoſe ſiſter ſhee is called, Ezek. 16.49. Pride, fullneſs of bread, (i.e.) gluttony, and drunkenneſs, and abundance of idleneſs, and uncharitableneſs. Yet there is one ſin that is hang'd upon the file, that takes p. 94its denomination from that place, and is called the ſin of Sodomy (e. i.) burning in ſtrange unnaturall luſts, not fit to be named without trembling, this was that that cauſed them to be burnt with ſtrange fire, even with fire and brimſtone from Heaven, as they had abuſed their land, and turn'd it into a Hell of ſin, ſo God raines down from Heaven upon them a Hell of puniſhment, ſomewhat may be yet added towards the aggravation of their ſin, (which was monſtrous enough without circumſtances of guilt) from Iſay. 3.9. They declare their ſin as Sodom; they hide it not, the meaning is they were ſhameleſs ſinners, they did adde a brazen forhead to their ſtony hearts, and added to the extremity of luſt the extremity of impudence; And if the ſin we are ſpeaking of be more monſtrous than the ſin of Sodom, what ſhall we ſay to this? Surely as the Prophet thundring againſt the ſins of Iſrael ſaith, hear the word of the Lord, ye Princes of Sodom, hearken to the Law of our God, ye people of Gomorrah, Iſay 1.10. The Goſpel-Boanerges may cry lowder againſt the ſins of England, and all ſuch Lands as have lived under the ſun-ſhine of the Goſpel: Hear the Goſpel of Jeſus Chriſt, ye that are greater ſinners than the Princes of Sodom, give eare p. 95unto the Salvation of our God, ye that are greater ſinners than the people of Gomorrah.

3. It is ſuperlatively the greateſt ſin, except that excepted ſin, the ſin unto death, called in Scripture the ſin againſt the holy Goſt, That it is againſt the love of God, and grace of Chriſt, and revelation, and wraſtling of the ſpirit, you have allready heard, a trinity of aggravations bigg enough to make three ſuperlatives, and evidencing it to be a ſin againſt the Holy Ghoſt of an high nature, though not the ſin againſt the Holy Ghoſt yet it is not to paſs thus, we have further evidence againſt it, which will prove it to be more than ſuperlatively abominable, but we ſhall modell that which is behind into a few arguments or Reaſons, which ſhall make up a convincing and pregnant proofe of this truth, that the ſin of Goſpel-refuſing is ſuperlatively great, and a moſt ſinfull ſin.

1. Reaſon proving it to be exceeding great is, becauſe it is an accumulated ſin; To refuſe Goſpel-Salvation is to heap ſin upon ſin, we do all by nature through Adams diſobedience ly under the Condemnation of the Covenant of workes, the wrath of God abiding on us. Now Goſpel-Salvation is a plaiſter of Chriſts p. 96blood to heal that wound, and a mercifull indulgence provided by our wiſe and gratious God, as a ſuitable remedy againſt that malady, God gave his only ſon, that whoſoeuer beleiveth in him might not periſh &c. John 3.16. Now they that refuſe this mercy do expoſe themſelves to judgements without mercy, and they that are regardleſs of this remedy muſt be left to periſh without remedy, and all becauſe they adde to their tranſgeſſions of the Law, their owne and their forefathers: this ſin above all, that they ſet light by the Goſpel. The mercies of Heaven are meted out unto men in Heavens meaſure, that is heaped up, preſsed downe, and running over, though we are ready to ſtand upon niggardly tearmes with God, …e deales not ſo with us, and when God requires of us a proportionable meaſure of thankfullneſs and obedience, even that we ſhould be abundant in the worke of the Lord, who thus abounds to us in mercy and loving kindneſs; for us to make ſuch a wretched retribution unto the Lord for all his mercies, as to returne a full meaſure of our iniquities, ſinns heaped up, and preſſed downe, and running over, this muſt needs be exceeding provoking to the eyes of his glory: Our Righteousneſs indeed ſhould be a righteousneſs running over, p. 97as our Saviour taught his diſciples foreign except your righteousneſs exceed (i. e. run over) the righteousneſs of the Scibes and Phariſes, ye cannot enter into the Kingdome of Heaven, Mat. 5.20. Miſtake me not, I do not hold that the righteousneſs of the Saints can run over in the ſenſe of Rome, by works of ſupererrogation, for being ſanctified but in part, we muſt crave pardon dayly for the iniquities of our holy things, and ſay when all is done, that we are unprofitable ſervants, but in reſpect of ſuch as come ſhort, and take up with the name and forme, and eaſy part of Religion (as the Scribes and Phariſes did) ſo it muſt exceed, and run over. Now when inſteed of a righteousneſs running over, our ſin ſhall run over, as it doth when we are guilty of Goſpel-refuſing, where ſhall ſuch ungodly ones, and ſinners appear? The people of Iſrael when they had committed that ſin of thunder in asking them a King (when God was their King) when they were awakened and convinc'd by a ſtorme, and Son of thunder, they made this confeſſion, we have added unto all our ſinns this evil to aske us a King. 1 Sam. 12.19. But thoſe that refuſe the Goſpel, may take up this confeſſion, that they have added this to all their other ſinns, p. 98that they have refuſed them a King, yea the King of Kings, the Royall King Jeſus, yea, that that more than ſuperlatively aggravates their ſin, they refuſe Jeſus Chriſt in all his offices, who offers himſelfe in the Goſpel as their compleat Mediator in his propheticall, preiſtly, and kingly Office, and of God is made unto us wiſedome and righteousneſs, and ſanctification & redemption. 1. Cor. 1.…0. And becauſe we are now declaring againſt this ſin as an accumulated ſin, we ſhall take a little liberty more than ordinary to make good theſe 3 charges againſt the ſin of ſetting light by the Goſpel, that it is againſt Chriſt in his threefold office, and this will do the office of a magnifying glaſs, and preſent that ſin, which to purblind ſinners ſeemes no bigger than a moleh…ll, in his full propo…on ſwelling to a mountaine; I know many will be ready to ſtart… at ſuch a charge, and …he moſt guilty will be ready to kick firſt, (as Judas was ready with his M…ſte…, is it I?) what, we Refuſers of Jeſus Chriſt? no we ſcorne it, we defy them that ſhall tell us ſo; It is not fit they ſhould live that refuſe Jeſus Chriſt, do you make doggs, or Divells of us, that we ſhould do ſo? and thus men are ready to cry peace, and plead not guilty, and to bleſs themſelves in their hearts, and to flatter themſelves p. 99till their abomminable wickedneſs be found out: I confeſs its common with men and women to hang upon the outſide of a Saviour, as the Antidiluvians did on the outſide of the Arke, but thoſe that will have a protection from condemnation, and fly from wrath to come, muſt get into this Saviour, as Noah did into his arke. Ther's no condemnation to them that are in Chriſt Jeſus, Rom. 8.1. We muſt not think as the Papiſts do, that when we have bleſt our ſelves with the ſigne of the Croſs, or ſuperſtitiouſly uſed as a ſpel, or conjuration the ſillables of the name of Jeſus, that then we may bid defiance to the Divel, and his Angells can then have no power over us; this doth but confirme them in their deluſion, and make them much more the children of the Divel than others; and yet the hope of the common ſort of ignorant hearers is but little better. If they can but ſay they beleive in Jeſus Chriſt, and they beleive he came into the world to ſave ſinners, and they have beleived this ever ſince they can remember, and they will never be beaten out of it while they live, and yet all this while they are Refuſers of Chriſt, and ſuch notorious Refuſers of him, that they refuſe him in all his Offices, as I ſhall indeavour towards p. 100their undeceiving (If God will) to make ſo plaine, that thoſe whoſe eyes have been anointed with eye ſalve from above, may even run, and read it.

1. Goſpel-refuſing is a refuſing of Chriſt in his prieſtly office, we begin with that, becauſe here they think themſelves to be cock-ſure, and every one will profeſs their willingneſs to be ſaved by Chriſt, and to be ready to take him to be their Jeſus and Saviour, I eaſily confeſs that ther's a naturall propenſity in man to deſire good for himſelf, and the principle of ſelf-love is ſo deeply rooted, that ſo long as man is maſter of his reaſon, he will not yeild willingly to be miſerable, but we muſt further know that as there is a ſpirituall, ſo there is a carnall deſire of Chriſt and happineſs, which cannot be called a ſerving of Chriſt but our ſelves upon him. This may not ſo properly be called a taking of Chriſt, as a catching at him, conſider that Chriſt offers himſelf unto ſinners in the Goſpel in all his offices jointly, and not in any one of them ſingly, and he that will rightly receive him muſt receive him wholly, and not catch at him by piecemeale, we muſt have all Chriſt, or no Chriſt, and therefore we muſt give up our ſelves to be taught by him as by our p. 101Prophet, and to be ruled by him as by our King, if we will be ſaved by him as by our Prieſt. Are we willing to take Chriſt for himſelfe, as well as for our ſelves? otherwiſe we do fruſtrate the very end of his ſaving us, for we are therefore ſaved by him, that he may be ſerved by us, in righteousneſs and holyneſs all our daies, Luke. 1.74, 75. To be ſaved from wrath and not from ſin, is but the leſſer halfe of Goſpel Salvation, and ſuch as are not willing of both, can have neither. What God hath joyned together we muſt not put aſunder; Its a moſt diſingenious and unreaſonable thing to be all on the receiving, and nothing on the returning hand, to expect all from him, and to give nothing back, indeed his redeemed ones can give him nothing but his owne, which made the Apoſtle ſay, Ye are not your owne but are bought with a price, therefore glorify God both with your bodies and ſoules which are his, and as we muſt give him our whole ſelves, bodies, ſoules, and ſpirits, ſo we muſt take his whole ſelfe as King, Prophet, and Prieſt, if we can be content to be willing diſciples to his propheticall office, and willing ſubjects to his Kingly office, then we may reaſonably, and believingly expect the benefit of his Prie ſtly office, but let us not dreame that p. 102Chriſt will be our Jeſus, when our hearts tells us, and our lives tell all that are neer us, that we have not taken him to be our Lord.

2 Goſpel-refuſing is a refuſing of Chriſt in his propheticall office, and nothing is plainer than this, that they which ſet light by the Goſpel, do refuſe Chriſt to be their Teacher, Salvation by the Goſpel is the leſſon that Chriſt teaches, and can they ſlight the Leſſon, and regard the Teacher? Obſerve what the Apoſtle ſaith Heb. 2.1. Therefore we ought to give the more earneſt heed to the things which we have heard, leaſt at any time we ſhould let them ſlip, for if the word ſpoken by Angells was ſtedfaſt &c. how ſhall we eſcape if we neglect ſo great Salvation? take notice of the Apoſtles inference. Therefore we ought to give the more earneſt heed &c. Wherefore? Why becauſe we have ſo admirable a Teacher, for this referrs to the beginning of the foregoing Chapter, which tells us in the laſt dayes that God hath ſpoken to us by his Son, who was the expreſs image of his perſon, and brightneſs of his glory, and more excellent than the Angells. Therefore we ought to take heed, becauſe a greater then Moſes is here, the Law was given p. 103by Moſes, but Grace and Truth came by Jeſus Chriſt, Iohn: 1.17. becauſe a greater than the Prophets is here, even the great Prophet of his Church, Acts. 3.22, 23. Moſes truely ſaid unto the Fathers, A Prophet ſhall the Lord your God raiſe up unto you of your Bretheren like unto me, him ſhall ye hear in all things that he ſhall ſay unto you; And it ſhall come to paſs that every ſoul which will not hear that Prophet ſhall be deſtroyed from among the people. And behold a greater than the Angells is here, even the Angell of the Covenant, of whom Paul ſaith Heb. 12.2…. See that ye refuſe not him that ſpeaketh, for if they eſcaped not who refuſed him that ſpake on earth, much more ſhall not we eſcape if we turne away from him that ſpeaketh from Heaven. To be taught of God, and Chriſt is a thing that ſhould be the glory of the diſciples of the Church, though ſome giddy ſpirit have learned hence to exclude mans teaching, which Gods teaching, and the teaching of the ſpirits anointing includes; we read of certaine Sectaries in Corinth that would not be of Paul, nor Apollos, nor Cephas, but not Chriſt 1. Cor. 1.12. But thoſe Goſpel-refuſers that we are ſpeaking of, are ſuch a monſtrous ſort of Recu…ants, that they refuſe the teaching of Chriſt himſelfe, p. 104and are ſuch deafe adders that they will not hearken to the moſt alluring charmes, though they come from him that ſpake as never man ſpake. But as the neglecters of Chriſt will ſay at the laſt day, Lord when did we ſee thee hungry and not feed thee &c. So the refuſers of Chriſt will be ready to ſay, when did we hear Chriſt ſpeaking and we ſlight him? I anſwer in every Sermon that you have heard unprofitably, for Chriſt hath a twofold teaching, an outward teaching by his word, and an inward by his ſpirit, now they that refuſe the teaching of Chriſts meſſengers, do refuſe his Goſpel, and refuſe him too. It was Chriſt that gave commiſſion to his Apoſtles To teach all Nations, Mat. 28.19. And lo I am with you, ſaith he there, that is I will be preſent with you in that miniſtry, and in that teaching, and Eph. 4.8, 11, 12, 13. When Chriſt aſcended up on high, and gave gifts unto men (i.e.) gifted and graced men unto his Church: Some extraordinary Apoſtles, Prophets, Evangeliſts and ſome ordinary Paſtors and Teachers: and he doth not only ſet the workman before us, but ſets their worke before them for the perfecting of the Saints, for the work of the Miniſtry for the edifying of the body of Chriſt, till p. 105we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the meaſure of the ſtature of the fullneſs of Chriſt. Remember that the teaching of a miniſtry of Chriſts owning is Chriſts teaching, and thoſe that refuſe the word of wiſedome, and revelation, do refuſe to ſubmit to the teaching of Chriſt.

3 Goſpel refuſing is a refuſing of Chriſt in his Kingly office. The King of Saints will not be owned by theſe Rebells like thoſe Citizens to the Nobleman Luke. 19.14. that ſaid we will not have this man to reigne over us, but when he returned, and received his Kingdome, and called his ſervants to an account, he takes eſpeciall notice of thoſe rebells, verſ. 27. but thoſe mine enemies that would not that I ſhould reigne over them, bring hither, and ſlay them before me; though the goverment were laid upon his ſhoulder, Iſay. 9, 6. And all power was given him in Heaven and in earth. Mat. 28.18. And his name was written in capitalls KING OF KINGS, AND LORD OF LORDS. Revel. 19.16. And though this great Preiſt, and King hath promiſed to make all his ſubjects and ſervants Kings and Prieſts Revel. 1.6. And theſe Kings and Prieſts ſhall make it their p. 106everlaſting worke to aſcribe bleſſing, and honour, and glory, and power, unto him that ſitteth upon the Throne, and to the Lamb for ever and ever, Revel. 5.13. Yet will not theſe rebellious Refuſers of Chriſts eaſy yoake be ſubject to his principality and dominion, though he hath threatned to bruiſe his Enemies with a rod of Iron, and breake them in peices like a Potters veſſell. Though there have been great diſputes among the Nations about Government, ſome preferring one, and ſome another, ſome Monarchy, when one governes, ſome an Oligarchy, when a few governe, ſome an Ariſtocracy, when the Nobility governe, ſome a Democracy when the people governe, ſome delighting in Anarchy to be Lawleſs, and ungovern'd, that there may be no king in Jſrael, but every one may do what is right in his owne eyes. But there were never any ſo deſperatly wicked (except obdurate Atheiſts) to caſt of a Theocracy, an acknowledgement of Gods ſupremacy, nor any but Jewes, and Turkes that worſhip not God in Chriſt to caſt off a Chriſtocracy the dominion and principality of Jeſus Chriſt, and they durſt not do it neither if they did believe that Chriſt were come in the fleſh▪ as the Scripture obſerves of the Jewes, If they p. 107had known it, they would not have crucified the Lord of Glory, 1 Cor. 2.8. Amongſt Chriſtians Chriſt is honoured as the King of Saints, as the only King, and Law-giver of his Church, thoſe that take him to be ſo indeed, are true Chriſtians indeed; thoſe that in ſhew and profeſſion take him to be ſo, are taken to be viſible Chriſtians, but thoſe that refuſe, they have not ſo much as a name to live, but are altogether Chriſtleſs, and without God in the World.

Its the Millenarian dreame, that Chriſt ſhall reigne perſonally upon earth for a thouſand yeares, and many are travelling in birth of ſuch an expectation, a deluſion which its probable was borrowed from the Jewes that look't for a Meſſias that ſhould out-ſhine all antecedent Monarks in temporall glory, and terreſtriall Grandeur, and becauſe he anſwered not their expectation, but came in the forme of a ſervant, they crucified him and his title together, writing upon his Croſs as his grand accuſation JESUS OF NAZARETH KING OF THE JEWES, which conceit it ſeemes ſome of the Apoſtles had taken up as a fomentation of their pride, ſome of them reaſoning which ſhould be the greateſt in their maſters Kingdome, and others demanding, by the mediation of their Mother p. 108that one might ſit at his right hand, and the other at his left in his Kingdome, Mat. 20.21. And they all inquired with one mouth, Acts. 1.6. Lord wilt thou at this time reſtore againe the Kingdome to Jſrael? And it hath been handed down from age to age, by ſuch whoſe facultie lies rather in troubling clear Texts of Scripture, than lightning dark ones; And though it hath been ſublimated of late by ſome Maſters of fancy, and aeriall illuminates, into that philoſophicall quinteſſence, which beares that Babylonian name of THE FIFT MONARCHY. Yet the royall KING JESUS who ſhould be of more credit with us than a Million of thoſe millenary ſer…phicall Doctors, having long ſince aſſured his ſubjects that his Kingdome is not of this world, and the Scripture being ſo plaine that he entred upon his Kingdome at his Aſcention, when he aſcended up on high, and led captivity captive, and gave gifts unto men as his coronation mercies; and ſent out his embaſſadors to ſubdue nations to his ſcepter, and to make the Kingdomes of the world to be the Kingdoms of the Lord and the Kingdoms of his Chriſt. And afterwards ſending his mighty ſpirit upon his Apoſtles and Church, which was the golden ſcepter of his gracious Kingdome, p. 109which ſubdued three thouſand at once as a promiſing earneſt that he would give a plentifull increaſe unto their planting and watering labours, and would make the weapons of their warfare mighty to pull downe the ſtrong holds of Satans and ſinns Kingdome: And finally the Scripture, and our Creed teaching us to believe aſſuredly that he was once offered to bear the ſinns of many, and unto them that look for him ſhall be appear the ſecond time without ſin unto Salvation, Heb. 9.28 Being compaſſed about with ſuch a clowd of witneſſes, let it be our earneſt indeavour to approve our ſelves to be true ſubjects of his Kingdome of grace, and to be ſuch as unfainedly love the Lord Jeſus, and wait for his appearing, and ſo we may have ſtrong conſolation in that hope that is ſet before us, 1 Ioh. 3.2. Now we are the Sons of God, and it doth not yet appear what we ſhall be, but we know that when he ſhall appear we ſhall be like him.

But I have ſomewhat digreſt in purſuing ſuch as are out of the way, but not altogether impertinently, in regard the concerned party have ſo perplexed Chriſts Kingly office, and rendered it more obſcure to ſuch whoſe eyes the God of this world hath blinded, that the light of the glorious Goſpel of Jeſus Chriſt ſhould p. 110not ſhine unto them. To conclude the point, it is in the diſpenſation of the Goſpel that the Lord Chriſt doth excerciſe all his offices, Propheticall, and Kingly, as well as Prieſtly, and thoſe that are Refuſers of the Goſpel are ſuch as ſlight Chriſt in all.

2 Reaſon proving the ſin of ſetting light by the Goſpel to be great ſin is, Becauſe it is an aggravated ſin. That is, a ſin monſtrouſly great, further greatned, and made notoriouſly ſinfull by circumſtances. Its enquired which ſinns are moſt ſinfull, thoſe that are committed againſt the firſt table, or the ſecond, and its agreed that ſinns againſt the firſt are, if other circumſtances of weight concurre not to make the other the heavieſt Scale; But this ſin of Goſpel-refuſing is greater than all, becauſe the adminiſtration of the Goſpel doth excell in glory that of the Law, as farr as Chriſt doth excell Moſes: I might here enumerate a multitude of circumſtances to aggravate the guilt of this ſin, but becauſe I intend as much brevity as a ſubject ſo momentous will well allow of, I ſhall ſatisfy my ſelfe to enlarge a little upon three Circumſtances.

p. 111The circumſtances

1 Of Perſon.

2. Of Time.

3. Of Place.

1. The Circumſtance of the Perſon adds ſinfullneſs to the ſin, otherwiſe Nathan had been deceived in pleading the greatneſs of Davids ſin by the eminency of his perſon, and Gods munificence towards him, 2. Sam. 12.7, 8, 9. Thus ſaith the Lord God of Jſrael, I anointed thee King over Jſrael, and I delivered thee out of the hand of Saul, and I gave thee thy Maſters houſe, and thy Maſters wives into thy boſome, and gave thee the houſe of Jſrael and Judah, and if that had been too little, I would moreover have given thee ſuch and ſuch things. Wherefore haſt thou deſpiſed the commandement of the Lord to do evill in his ſight? Much like that of David to his falſe freind, had it been mine Adverſary that had magnified himſelfe againſt me, perhaps I could have borne it, but it was thou my Companion, and mine own familiar freind. Joſeph interpoſes this conſideration betwixt him and ſin. Quomodo ego? how can I do this great wickedneſs and ſin againſt God? Gen. 39.9. And religious Nehemiah fortified himſelfe againſt flying, p. 112when Tobia and Sandballat were plotting his diſcouragment with the very like argument, ſhould ſuch a man as I fly? I will not go into the temple to ſave my life, Nehem 6.11. Oh let the covenant-ſervants of the Lord, and ſuch as retaine to his Family conſider this, that thoſe diſhonours wound him moſt which he receives from his favorites, and pretended freinds. And as the abuſers of grace given do ſin with an high hand, ſo the refuſers of grace offered do ſin with a hard heart, and their ſinns are alſo aggravated by the circumſtance of the perſon. None are capable of being guilty of this ſin, but ſuch as live in the ſound, and ſunſhine of the Goſpel, thoſe whom the day ſtar from one high hath viſited, and to whom Chriſt is tendered in all his fullneſs. The rebellious Jewes were guilty of it for, its ſaid that Chriſt came to his own and his own received him not, Iohn. 1.11. And the Gentiles to whom the Goſpel was ſent upon their refuſall; they that receive it not, are guilty of refuſing it, but Heathens, and Infidels to whom the word of God is a ſtranger, they cannot be guilty of this ſin, though ſinning without Law, they ſhall periſh without Law, Rom. 2.12. Yet ſinning without Goſpel, they cannot be judged for contemning the Goſpel. Thoſe p. 113Nations, and people to whom the ſound of the Goſpel is gone out, as it was into Jſrael, of whom David ſaid, In Jury is God known, his name is great in Jſrael &c. He hath not dealt ſo with any Nation, neither have the heathen ſuch knowledge of his wayes, and concerning whom Moſes makes enquiry; What Nation is ſo great to have the Lord nigh unto them, as the Lord our God is nigh unto us in all that we call upon him for? and the like may be ſaid of England, that it is a Land like Canaan, the glory of all Lands, a Land flowing, not only with milk and hony, but with better mercies, the bread and water of life, the wine and milk of conſolation; where the King that hath made a marriage for his Son keepes open houſe, and the Lord of hoaſts hath made for the faithfull of the Land a feaſt of fat things, and wine upon the lees, of fat things full of marrow, and wines upon the lees well refined. For ſuch to be found here that ſhall undervalue the Lords bounty, and run after their Oxen, and Farmes, and wives, their profits, and pleaſures, and lusts, when they ſhould thankfully embrace, and rejoyce in the riches of Gods mercy, and be meditating, and ſtudying ſome ſuitable returnes; when they ſhould be coveting better profits, and ſolacing p. 114themſelves with better pleaſures, and their hearts ſhould be ſet upon better honours than the world can afford them, what unthankfullneſs can be comparable to this, what ſinns or ſinners can be more notorious?

2. The circumſtance of the time alſo doth aggravate the ſin: Paul ſaid to the Athenians that were exceeding ſuperſtitious, and given to idolatry, Acts 17.30. The times of former ignorance God winked at, but now ſaith he, he commandeth all men every where to repent, God did not require much from the darke times of heatheniſh ſuperſtitions, nor ſo much from the duske glimmering, or ſtar-light of legall diſpenſations, as he doth from us under the clear ſunſhine of the Goſpel, now life & immortality is brought to light, and brought neerer, and made clearer than ever before. Had we lived in the time of the old world, neer unto the deluge, when the world was overwhelm'd firſt with ignorance, and licentiouſneſs, and then with water; They were eating and drinking, marrying and giving in marryage (i.e.) Wallowing in drunkenneſs and gluttony and luſt, making proviſions for the fleſh to fullfill the luſts of it, ſo that Noah the preacher of righteouſneſs could not be heard. Or if we had lived in the time of that great p. 115revolt of the old Iſraelites, when the Prophet complained, and I only am left, and they ſeek my life to take it away, 1. Kings, 19.10. Or had we lived near unto the time of Chriſts coming in the fleſh, when the Gentiles were no people: Or in the riſe and reign of Antichriſt, that grand Apoſtacy of the Gentiles, then there might have been ſome excuſe, and we had had ſomewhat to ſay for our ſelves: But to live in the laſt age of the World, when the Lord is a deſtroying that man of ſin with the breath of his mouth, and the brightneſs of his coming, when the fullneſs of the Gentiles is to come in, and the Jewes to be reduc'd unto Chriſts fold; I mean when theſe things are the great expectation of the Church and people of God. To live in reforming times, when a glorious reformation hath been prayed, & paid for with a large expence of treaſure teares and blood, when it hath been ſought and fought, and covenanted for; To be found Goſpel-refuſers in ſuch a time when we ſhould be incouraging one another, like the people of Iſrael and Judah, weeping, and ſeeking the Lord, and ſaying to one another, come let us be joyned unto the Lord in an everlaſting Covenant never to be forgotten, Jer. 50.4, 5. Or to be found refuſers of mercy after ſuch dayes, as p. 116lately paſſed over us, daies of breaking down in the valley of viſion, wherein the Lord called to weeping and baldneſs, and girding with ſackcloth not to keep touch with God at ſuch times may be enough to blaſt our hopes of a full deliverance, and fruſtrate our expectation of ſeeing Syons glory, and Jeruſalems proſperity: Our bondage is not yet ſo far removed, but our ſins may eaſily call it back upon us, and make our yoke heavier than ever it was; Let us take ſpecial notice of that remarkable threatning, Jer. 18.9, 10. At what inſtant I ſhall ſpeak concerning a Nation, and concerning a Kingdom to build and to plant it, If it do evil in my ſight, and obey not my voice, then will I repent of the good, wherewith I ſaid I would benefit them; if God be willing to plant, and we will not comply, do we not deſerve to be rooted up, when he offers to do by us, as he did by Jeruſalem, by the call of his Goſpel, gather us as a hen gathereth her chickens under her wings, and we will not, how juſtly may he leave our Land deſolate; how ſpeechleſs ſhall we be when theſe things ſhall be brought to Judgement, and our ſins ſet out in their colours, and aggravated by this circumſtance of time?

3. The circumſtance of Place is alſo a p. 117greatning aggravation. The Lord Chriſt reproached thoſe Cities where he had preached his powerfull Sermons, and wrought his wonderfull miracles; Matt. 11.21, 22, 23. Woe unto thee Corazin, woe unto thee Bethſayda; for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented in ſackcloth and aſhes, but it ſhall be more tolerable for Tyre and Sidon at the Judgement, than for you: And thou Capernaum, that art exalted to Heaven, ſhalt be thruſt down to Hell; and the Prophet aggravates the ſins of wicked doers by this circumſtance, Iſa. 26.10. Let favour be ſhewed to the wicked, yet will he not learn righteouſneſs, in the Land of uprightneſs he will deal unjuſtly, and will not behold the Majeſty of the Lord. For the Angels to lift up themſelves againſt God in Heaven, deſerved a caſting into Hell, and a reſerving in chains under darkneſs, to the judgement of the great day. For Adam to ſide with the Devil againſt God in Paradiſe, deſerved an ejection.

For the Iſraelites in Canaan to ſin worſe than the Nations that the Lord had caſt out before them, deſerved a Babylon, and an iron yoke of bondage; And for us that are like Angels of light, in compariſon of ſuch as live p. 118under Egyptian darkneſs, Angli quaſi angeli, as one ſaith, placed as it were in an Heaven upon Earth, in the boſome of the Church, or like Adam in Paradiſe, Angli quaſi angulo, as another ſaith, in a ſelect corner of the World ſingled from other Nations, dwelling like a peculiar and choſen people by our ſelves, for this to be a Land of forgetfulneſs and unthankfulneſs, and the Inhabitants of it to be children of diſobedience, and ſtrangers to the myſteries of the Goſpel, and things that accompany Salvation, for this to be a receptacle of hereſie and blaſphemie, and all notoriouſneſs, for this to be like the old World which God deſtroyed with water, like Sodom and Gomorrah which were deſtroyed with fire, like rebellious Iſrael with whom the Lord entred into controverſie, becauſe there was no truth, nor mercy, nor knowledge of God in the Land, Hoſea, 4.1. for us to abound with graceleſs principles and practiſes under ſuch means of grace, for us to neglect ſo great Salvation as hath been brought home unto us, and hath dwelt among us; our ſin of Goſpel-refuſing being thus circumſtantiated will make it to be more tolerable for Sodom and Gomorrah in the day of Judgement than for us.

3. Reaſon of the greatneſs of this ſin is, p. 119becauſe it is a State-confounding ſin, it's a ſin that hath laid flouriſhing Kingdoms on ruinous heaps. Look back upon the ſtate of the Jews, whom the Lord owned as his firſt-born, and in a nearer relation than all other people of the World; ſee in what manner of language the Lord ſpake unto them, Exod. 19.5, 6. If ye will obey my voice indeed, and keep my Covenant, then ye ſhall be a peculiar treaſure unto me above all people, for all the Earth is mine, and ye ſhall be unto me a Kingdom of Prieſts, and an holy Nation, and yet how often were they caſt off, for caſting off Gods yoke? God told them what he would do unto them in caſe of diſobedience, Lev. 26.18, 21, 24, 28. & he tells them again, and again, and again, that they might take thorough notice of it; If ye will not be reform'd by theſe things, (that is by fewer ſtripes, and lighter puniſhments) but will walk contrary unto me, then will I alſo walk contrary unto you, and will puniſh you yet ſeven times more for your ſins, and I will bring a ſword upon you that ſhall avenge the quarrel of my Covenant; There's the quarrel of all quarrels, the Covenant-quarrel, as Covenant-mercies and Priviledges are the greateſt Mercies and Priviledges. The Prophet Iſa. was bid to cry loud againſt Iſrael and Judah, becauſe their ſins p. 120did cry loud unto Heaven for vengeance, becauſe God cries out as one tired out of patience, they are a burden to him, and he is weary to hear them: Read the firſt of Iſa. and there the Lord hath a controverſie with them, not only about their ſins, but about their ſervice, their vain oblations, and abominable incenſe, their hatefull Feſtivals, and provoking Prayers, becauſe there was nothing but ſeeming and formalitie, no ſpirit nor power in any of their ſervices; And obſerve whether the Lord do not charge his valediction or laſt great forſaking of them upon that cauſe, that they would not receive Chriſt, nor entertain the Goſpel, Matt. 23.37. O Jeruſalem, Jeruſalem, thou that killeſt the Prophets, and ſtoneſt them that are ſent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not; and mark what follows; behold your houſe is left unto you deſolate, v. 38. That is, my houſe is deſigned to deſolation, which was ſo much your glory; the Temple of the Lord, that you made ſuch boaſt of ſhall be taken from you, yea, and the Lord of the Temple too, he will repudiate you, and give you a bill of divorce, and becauſe you were no more faithfull in keeping the Oracles of p. 121God, your Candleſtick ſhall be removed, and you ſhall be left in darkneſs, and that Land of yours, which is the glory of all Lands, ſhall be like a deſolated Deſert, and a forſaken Wildernes; what is it that hath made ſuch havock of late years in Germany, that hath deſtroyed ſo many Towns, and made ſuch depopulations as our ears have heard of, was it not the Lords Covenant-quarrel? What was it that opened ſuch bloudy ſluces in England, Scotland, and Ireland, and the Netherlands, without all peradventure this ſin of Goſpel-refuſing hath ſtricken the deadlyeſt ſtroakes in all our Wars, and we may ſay to this ſin, as once Zippora ſaid to Moſes, thou haſt been a bloudy ſin to us, and if we ſhall go on to diſhonour God, and ſlight his Goſpel, and notwithſtanding the loud out-cries of his Word and Sword, we ſhall nouriſh that viper in our boſoms, and ſhall foment thoſe blaſphemies and hereſies that ſtrike at the foundation, and ſhall help on thoſe diviſions that threaten to deprive us of Verity and Purity, as well as Unity; we may take up a lamentation when it is too late, and Sword, Peſtilence and Famine may be ſent upon that errand to bring our ſins to our remembrance, which the Goſpel in the mid'ſt of peace, health and plenty could not faſten upon p. 122us. It ſhould be written with a pen of iron in every thankfull heart; what wonderfull deliverances the Lord hath wrought for us, eſpecially thoſe of the Spaniſh Invaſion, and the Powder-plot, of which we may ſay in Davids words, if the Lord himſelf had not been on our ſide, may England now ſay, if the Lord himſelf had not been on our ſide when men roſe up againſt us, they had ſwallowed us up quik, when they were ſo wrathfully diſpleaſed at us; but bleſſed be the Lord that hath not given us over as a prey unto their teeth; Our ſoul is eſcaped as a bird out of the ſnare of the Fowler, the ſnare is broken, & we are delivered; And ſhall we after all this betray our native Land into the cruel hands of our religious adverſaries, that would borrow all the politicks of Julian, or Machiavill, and make uſe of all the Stratagems and ſtrength of the Devils heads and borns to deprive us of the Goſpel? Surely we cannot take a likelier courſe to effect all this, than by going on to neglect this great Salvation, which if this Goſpel-glutted Land ſhall perſiſt in doing, notwithſtanding the warnings of all Gods Watchmen, when the Sword of the Lord ſhall devour greedily your fleſh, and his arrows ſhall make themſelves drunk with your bloud, when your ſins have made this populous and plentifull Land a place of ſculls, and a field of p. 123bloud, when the hornet of your conſcience ſhall ſting you like the pangs of death, and ſay unto you as Nathan to David, you are the men that have done this; you will then know that you are Traitors to the State, who have betrayed your Country into the Enemies hand. We read that the Cananites dwelled in garriſons walled up to Heaven, and yet their ſinns delivered them up into the hands of ſpoilers; and though our fenced Cities had walls as high and thick as the walls of Babylon, yet the ſin that is within would let in the enemy; Though our Armies were never ſo mighty and numerous; Our Counſellors and Statesmen the very Oracles of the time; Yet they are the faithfull Miniſters and people that are the Charets of Iſrael and horſemen of it, And our greateſt ſecurity under Heaven lies in ſuch as teach, and live the Goſpel, ſuch as know, and do, and declare the will of God, and indeavour to keep a conſcience voyd of offence towards God and man, and order their whole converſation as it becometh the Goſpel of Jeſus Chriſt.

4 Reaſon of the greatneſs of this ſin is becauſe it is a Church-confounding ſin. There hath been a great crying down of Churches in our dayes by giddy ſectaries, but this is a p. 124ſhort cut to deſtroy all, and to turne the Lords vineyard into a howling wilderneſs. All the ſecret underminings of ſchiſmes within, and the malignant batteries of perſecutors without, can do but little hurt, ſo long as he is our keeper that never ſlumbers nor ſleepes, and is able to make his Church bear up againſt the gates of Hell; but when by ſetting light by the Goſpel, we do put God from us, & open a wide dore to our own overthrow, then the wild bore and beaſts may make havoek, the adverſaries may fall on, and cry downe with it, downe with it even to the ground, and the Churches Enemies may ſay as Davids enemies did of him. God hath forſaken him, perſecute and take him, for there is none to deliver him. What it was that made the Lord God of Iſrael to forſake his tabernacle in Shilo, and utterly to forſake the Jewes, you hard in the laſt reaſon, for it was their ſetting light by Chriſt that did overthrow their State, and Church too: What was it that made Babylon the great to fall, and Rome to be unchurched, whoſe fame and faith made the world to ring, but becauſe of Chriſtian they became Antichriſtian, and from Apoſtolicall did turne retrograde and became Antipoſtolicall, and of a Church of the living p. 125God, a pillar and ground of the truth, they became an Hydra of Hereſy, and Synagogue of Satan. What removed the Candleſticks from the ſeven famous Churches of Aſia, and fills their eares with the forgeries of Mahomet, where the ſound of the Goſpel was wont to ring, read the Propheſies that went of them, in the ſecond and third Chapters of the Revelation, and you will find it was for turning their backs upon the Goſpel, and entertaining falſhood inſteed of truth. And what hath made the Lord to ſtand ſo often upon the threſhold amongſt us, as if he were ready to take his leave (though like a long ſuffering God, and he yet plaies …oath to part) If we do but take theſe following cauſes among many into cloſe conſideration, we may eaſily informe our ſelves.

1 How many in this Goſhen and Land of light do ſtand in open oppoſition to the Goſpel, and as it were bid defiance to God and Chriſt? How have ſectaries ſwarmed of late, and ſuch as openly oppoſe the truths of God, yea, the very fundamentalls? opening their black mouthes wide againſt God, and Chriſt, and the Spirit, and the Word, and Seales, and Sabboth, and Miniſtry, ſome denying the immortality of the Soul, and perſwading p. 126men that they are without Law, and that there is neither Heaven nor Hell. And beſides theſe, how many diſſolute, and profane Spirits abound in all places, even under ſearching and powerfull Miniſtries, that in words profeſs Chriſt, but in workes deny him.

2 How few do cloſe with the Covenant of God ſo viſibly that they may paſs for beleiver, in a large ſence, and be converſed with as Saints upon a charitable account? I meane how few do walk exactly according to the Goſpel-rule, that their converſation may be an ornament to the Goſpel, and a Goſpel becoming converſation, their light ſhining before men, that others ſeeing their good works may be ſtirred up to glorify our Father which is in Heaven, Though they will not be the Children of groſs darkneſs, by tumbling and wallowing in notoriouſneſs, yet they walke but as it were by moon-ſhine, and ſtar-light, that it may be well doubted whether the day-ſtarr from on high hath viſited them, or whether their Sun be riſen, to make them Children of the light, and of the day. They will not be perſwaded to ſhine like lights in the midſt of a crooked and perverſe generation, nor ſo farr as viſible Chriſtianity requires, deny ungodlineſs and worldly luſts, and live holily, juſtly and p. 127ſoberly in this preſent word.

3 And among theſe profeſſors at large, that are not ſo properly of, as in the Church, how many revolters and backſliders do go out from us dayly, of ſuch the Apoſtle ſaith, They went out from us, becauſe they were not of us, for if they had been of us, they would have continued with us. 1 Iohn. 2.19. Miſtake me not. I do not go about to ſhake the certainly of the Saints perſeverance, nor aſſure the falling away of any of the called according to Gods purpoſe, Becauſe Chriſtians ſecundùm dici, ſuch as have but a name to live, may looſe their ſeeming: It will not thereupon follow that Chriſtians ſ…cundùm eſſe, true Iſraelites indeed can he pluckt out of Chriſts and the Fathers hand. There are principia cognoſcendi, and eſsendi, Chriſtianity affords us principles of knowing, and being, and though titular Chriſtians may fall from their Principles of knowing, yet ſuch as are really poſſeſt of inviſible Chriſtianity cannot fall from their being Principles; The gifts and calling of God being without repentance, Rom. 11.29. And whom he loveth he loveth to the end, Iohn. 13.1. But the heart of man being deceitfull and wicked above all things, Jer. 17.9. Men may think that they are ſtanding, p. 128when it is no ſuch thing, 1 Cor. 10.12. And this evill heart of unbeleife will cauſe men to depart from the ever living God. Heb. 3.12. Therefore I ſpeake of revolters, and Apoſtles, ſome going out unto one ſect, and ſome unto another; railing againſt the Church, and like baſtard children calling their Mother whore, reproaching their Bretheren, with whom they formerly walked in the houſe of God as freinds, looking aſquint upon them as unbaptized Heathens, and branding them to be limbs of Antichriſt, and the Divel; vilifying the Ordinances, as if they were meere arbitrary things, or might be uſed or refuſed at pleaſure, forſaking the publick aſſemblies of Gods people, and preferring their own Conventicles before them, which the Apoſtle makes the rod to that grand Apoſtacy, of deſpighting the Spirit of grace, and ſinning the ſin unto death, Heb. 10.25. And reviling the Miniſtry, wherein they act the parts of ſuch ſick patients as are frantick, that abuſe their Phiſitian that comes in love to cure them. And as thoſe devouring gulphs of Schiſm and Hereſy do ſwallow thouſands, ſo thoſe other two of world and ſelfe do murder ten thouſands. How many ſerve the Goſpel as Demas did Paul, forſake the Goſpel to p. 129Embrace the world, and the Goſpel muſt give them leave to make proviſions for the fleſh, or elſe it is no Goſpel for them. This is an argument that they did never love God and Chriſt with the prevailing degree of their love, nor preferre their intereſts above the intereſts of the world and fleſh, this ſhews that the number of ſuch is very few, whoſe hearts are whole with God, and which behave themſelves ſtedfaſtly in his Covenant, and all this will appear to be but Goſpel-refuſing when we come to application.

To draw towards a concluſion of the Reaſons, we need not wonder that it pulls down States, and unchurches Churches, for it was the great Sin that drowned the old world, and its the firebrand that ſhall ſet this on a flame: The old was drowned becauſe iniquity did abound, and the flames of luſt aid wax hot; and the new ſhall be burned, becauſe iniquity ſhall abound, and the love of many ſhall wax cold. The old was deſtroyd becauſe Noah, a preachers of righteousneſs, could not worke upon them, and the new ſhall be deſtroyed, becauſe Gods meſſengers cannot winne upon them. The words of the Goſpel are plaine, As it was in the dayes of Noah, ſo ſhall it be in the dayes when the Son of man ſhall come, for p. 130as in the dayes of Noah, they were eating, and drinking, and marrying, ſo in the laſt dayes the ſame ſinns of gluttony, and drunkeneſs and luſt ſhall abound. Mat. 24.37, 38, 39. So that this is the condemnation all along of States and Churches, of Jews and Gentiles, of the old World and new, that light is come into the World, and men love darkneſs more than light, becauſe their deeds are evil, Joh. 3.19. In the 51. Pſalme, where David laments his twin-ſin of adultery, and bloud-guiltineſs, its worth our notice that towards the cloſe of it he puts up this petition; O be favourable and gracious unto Sion, build up the walls of Jeruſalem, Sion ſignifying the Church, and Jeruſalem the ſtate of Iſrael, as ſome have noted, his meaning amounts to this, Lord do well unto Church and State, though I by my double ſin have done enough to undo both, and all ſuch as have been guilty of this ſin of ſetting light by the Goſpel, had need to turn from it with all ſpeed, and to turn to God with the like petition; Lord be mercifull to the State and Church whereof we are members, for we have done enough to ruine both.

p. 1311. USE

Shall be for Information, Is ſetting light by the Goſpel ſo notorious a ſin, Is it a ſetting light by God the greateſt good? An undervaluing of the length and bredth, and height and depth of his love? Is it a ſetting light by Chriſt in all his offices of King, Prieſt, and Prophet? Is it a reſiſting of the Spirit of God that ſtrives with man in the Miniſtry of the Goſpel.

Is it

1. An Accumulated Sin?

2. an Aggravated Sin?

3. a State deſtroying Sin?

4. a Church confounding Sin?

Then it behoves all ſuch as live within the Call of the Goſpel, and within reach of the beams of this Sun to make diligent enquiry what this ſin is, and our uſe of Information ſhall be framed of purpoſe to give ſatisfaction to ſuch an enquiry.

Beſides, what may be gathered by intent, and meditational Readers from the handling of the Doctrine, concerning the nature of this ſin; I ſhall further inform you in three particulars p. 132wherein this ſin of neglecting ſo great Salvation doth moſtly conſiſt.

1. In taking no care about it.

2. In taking but little care conjunct with greater cares.

3. In not making it our greateſt care.

1. In taking no care about it; To live as if to mind Salvation were no part of our buſineſs; we are ſent into this World to make proviſion for another, and though we are not ſo ſtraightly confin'd as to do nothing elſe, yet we are under a ſtraight command to do nothing more; and thus much the Apoſtle teaches when he teaches us, habere tanquam non habentes, ſo to be poſſeſt of the things of this World, as not to be poſſeſt by them, and to uſe the World, as though we uſed it not. Now when inſtead of ſo doing we ſhall uſe the things of another World, as though we uſed them not, pray as if we prayed not, and hear as if we heard not, and take our ſwinge in the World, as if we were ſent into it, as Leviathan into the Sea, to take our paſtime therein, or to ſay to our ſouls with the rich glutton, Soul, take thine eaſe, eat, drink, and be merry, thou haſt Goods enough laid up for many years, to mind low things, and p. 133neglect high things, to have an high eſteem of low things, and a low eſteem of high things, is groſſely to neglect this great Salvation, and if we look about us in the places where we live, do not the greateſt part live after that careleſs rate? as Jeaſh ſaid of Baal let Baal care for himſelf, Judges, 6.31. when his Altar was pulled down by his Son Gideon, ſo too many are ready to ſay in works, though not in words, let God take care for himſelf, and for his own ſervice: If his name be diſhonoured, his Son and Spirit abuſed, his Day prophaned, his Embaſſadors vilified, his Ordinances and Worſhip ſlighted and diſgraced, it may be ſaid of very many that would take it ill, not to be counted Chriſtians, as it was of Gallio, when the Apoſtles were under ſufferings, that Gallio cared for none of thoſe things, Acts, 18.17. ſo that men may but have their wealth, and pleaſure, and honour, let Zion ſink or ſwim, let it fare how it will with the Church and Religion, that is none of their care.

And this careleſneſſe is the more aggravated, becauſe things of far leſs concernment are ſeriouſly minded by them.

1. Their bodies ſhall be cared for, if in health they will pamper them, though they ſuffer under never ſo much leanneſs of ſoul, they will p. 134provide largly for the fleſh, though their ſpirits ſtarves, they will give themſelves to chambering and wantoneſs, & ryoting and drunkeneſs, though to the loſs of Chriſt and everlaſting happineſs: And if their bodies be ſick, and their lives in danger, no care, no coſt, no pains ſhall then be ſpared, then with the woman in the Goſpel that had the bloudy iſſue, they will ſpend all their ſubſtance upon Phiſitians, and like Pharaoh in his ſtreights, they will deſire the prayers of their Miniſters, whom in health and proſperity they ſcorned, as the very ſcumme and off ſcouring of the World.

2. Their Eſtates ſhall be cared for, as riches increaſe, they ſet their hearts upon them, and as if nothing elſe deſerved any part of their care, they will riſe early, and go late to bed, and fare hard, and all to grow rich, to joyn houſe to houſe, and lay field to field, till they dwell alone, their barns ſhall be pulled down, and bigger built, and all their care is for the Mammon of iniquity; and indeed nothing ſhoulders out the love of God more than this immoderate and inordinate love of the World, as the Apoſtle obſerves, whoſoever loves the World (prevailingly) the love of the Father is not in him, 1. Joh. 2.15. And theſe cares of the World, and deceitfulneſs of riches are ſaid to choak the p. 135World, and make it utterly unfruitfull. This worldly gain is the ſouls loſs, not only loſs to the ſoul, but loſs of the ſoul, and what will it profit a man though he ſhould gain the World, if he loſe his own ſoul, Matt. 16.26. Thoſe that be rich do fall into a ſnare, and into many noyſom luſts, which drown the ſoul in perdition, 1. Tim. 6.9. Which cauſed the Apoſtle to beſeech Believers, as Strangers and Pilgrims to abſtain from fleſhly luſts, which war againſt the ſoul, 1. Pet. 2.11.

3. Their names and reputations ſhall be cared for; every punctilio of a Title, and every complemental Ceremony appurtenant to greatneſſe and honour, ſhall be narrowly obſerved, yea, our ambitious Nimrods will make uſe of any ladder of the devils rearing to climb to the top of earthly greatneſſe, and ſo they may but be mounted to the pinacle of preferment, they care not though they be carried thither upon the devils back, and though they be afterwards tempted by him to throw down themſelves headlong, and break their necks. They will build Babel; to purchaſe an aerial name, though the Foundation be laid in Gods diſpleaſure, and the end prove confuſion. How do men ſet their names upon their Sons, and upon their Eſtates, calling their children an… p. 136their lands after their own names, which is but to write their names in the ſand, which the next generation like the next tide doth clean put out. How much better were it for them to paſs the pangs of the new birth, to the obtaining of the new name, and to be made the ſons and daughters of the Lord God Almighty, to be engrafted into Chriſt, and made new creatures, but this is none of their care, to become fools that they may be wiſe, is altogether a Paradox to them, and ſuch counſel as that, they count the fooliſhneſs of preaching; The Doctrine of ſelf-denyal, to deny Wits, Wills and Worth, though it be the firſt leſſon of Chriſtianity, will not down with them, and therefore upon neceſſity they muſt live and die fools, (what ever their other names be, thats their ſurname) who will not be perſwaded to advance ſo far as the beginning of wiſdom.

In a word, Pleaſures, Profits, Honours, which are the Worlds Trinity, and ſelf-ſeeking, or fleſh pleaſing, which are the ſame in Unity: Theſe are the great Diana's which the multitude do adore, and cry up, and theſe they will have though they have Hell with them, and this great Salvation, and the eternal weight of Glory ballanced with theſe, are in the eſtimation p. 137of theſe men lighter than vanity it ſelf, and theſe are notorious neglecters of this Salvation.

2. The neglect of this great Salvation is expreſs'd by taking but a little care conjunct with greater cares. Many, becauſe it is too too groſſe and abominable, and the very badge of Reprobates to give up themſelves wholly to the World, Fleſh and Devil, and to ſerve ſin in the luſt of it, they will divide themſelves betwixt God and the World, God and the Fleſh, God and the Devil; They will give God and Chriſt their names and tongues; but the World, Fleſh and Devil ſhall have their hands and hearts, they will pretend to ſerve God, but keep their ſins; But the word is plain that we cannot ſerve two Maſters, ther's no ſerving God and Mammon: O cleanſe your hands ye ſinners, and purge your hearts ye double minded, if God muſt have the whole heart, and ſtrength, the whole body, ſoul and ſpirit, what remains then for other Lords? O you ſelfſeeking, and Salvation-refuſing ſouls; why do ye halt thus betwixt two opinions? If God be God, ſerve him, if you can find out a better Maſter, ſerve him; but know aſſuredly, when God ſhall ſend you for ſuccour at a dying hour, to the Gods that ye have choſen, and to p. 138the Idols that you have ſet up in your hearts, you will be forced to ſay of them as Job of his falſe friends, miſerable comforters ye are all.

Though the Scripture is moſt expreſs that we muſt dedicate all our Talents of time, and gifts, and parts, and intereſts, and callings to the advantage of our great Lord, to the ſerving of our generation, to the benefit of other ſouls, and to the furtherance of our own accompt, yet how ordinary a thing is it for men and women to be of Agrippa's temper, almoſt Chriſtians, of a Laodicean frame of ſpirit, lukewarm, and betwixt hot and cold: They will ſometimes read, and perhaps pray in their families, and come to the Aſſembly on the Sabaoth, if their luſts will give them leave, and much of the eaſieſt and cheapeſt part of Religion they will practice, and be willing to adventure as far as a name to live, and a form of godlineſs will bear them out, but ſtill with Herod they will ſet themſelves a ſtint, hitherto they will go, and no further, ere his right eye ſhould out by parting with his Herodias, his reprovers head ſhould off, and ere theſe will cut off their right hands, by forſaking their evil practiſes, and their right feet by forgoing their evil company, and ſaying, away p. 139ye wicked, I will keep the Commandements of my God, they will do as the rich young man did when he heard that command, forſake all and follow me, he thought it a hard ſaying, and forſook his Counſellor, though it were a Saviour: Many will be perſwaded to do as much as the Jewes did Iſay. 2. Offer ſacrifice, burne incence, and obſerve dayes, and like haſty meſſengers run away with half their errand, leaving all of ſubſtance and power behind them; but for cloſe and coſtly ſervices theſe are hard and irkſome, God muſt have them excuſed for ſuch, and for the ſuffering part of Chriſtianity, they are meat ſtrangers to that, yea, and very enemies to the croſſe of Chriſt: Theſe are they that in praying, pray not, and in hearing, hear not, and uſe the things that tend to Salvation, as though they uſed them not.

3. They may paſſe for neglecters of this great Salvation, that do not make it their greateſt care. God is the higheſt good, and not to love him with the higheſt love, is interpretatively to hate him; Miſtake me not, I do not mean it abſolutely that we muſt love God in the higheſt degree here, while we are in our imperfect militant condition, to know but in part, to be ſanctifyed p. 140but in part, and to love but in part. We may love ſincerely on earth, but we ſhall not love perfectly till we come to Heaven, where perfect love ſhall caſt out all fear, but my meaning is, that in a comparative ſenſe we ſhould love him beſt, and moſt, more than the creature, or our ſelves, more than the intereſts of the world or fleſh, for whoſoever loveth the World, or any thing in the World more than God, is not worthy of him, and whoſoever loves not God and Chriſt more than any thing, than all things in the World, loves them not in ſincerity; Thoſe that are lovers of pleaſures more than lovers of God, lovers of Mammon more than lovers of God, they are not better than haters of God. Salvation by Chriſt is the greateſt happineſs, and therefore our greateſt care and pains ſhould be ſpent upon it: It's the unum neceſſarium, the only thing neceſſary, and therefore ought to be the unicum maximum, that ſhould carry away the flowre and cream of our affections and indeavours. It's common with the vulgar to judge of the things of the third Heaven, as they do by the things of the ſecond, the Moon and the Stars; they think the Moon to be biggeſt, becauſe it is neareſt, and ſeems ſo; when ſtars of a greater magnitude are thought little, becauſe they are p. 141farther off; So we are ready to look upon the periſhing vanities of this tranſitory World, as great matters, becauſe they are at hand, and near us, and the joyes of Heaven, and felicities above to be but ſmall and inconſiderable, becauſe they are far above, and out of our ſight.

But you have heard before, that the Scripture bids us ſtrive to enter in at the ſtreight Gate, and to give all diligence to make all ſure, and to offer violence to the Kingdome of Heaven, and tells us that the righteous are ſcarcely ſaved, and with greateſt difficulty, and therefore not to lay out our ſelves, our whole ſelves, and that to our uttermoſt poſſibility, is to be neglecters of this great Salvation. Now the good Lord be mercifull to us, and help us, and give us ſeeing eyes, hearing eares, and underſtanding hearts, to hear, and feele and conſider this, for if this be to neglect this great Salvation, not to make it our higheſt care, not to beſtow the moſt ſerious thoughts of our minds, the moſt ardent deſires of our hearts, and the moſt effectuall indeavours of our lives upon it, what will become (not of looſe and carnall libertines) but of the greateſt part of thoſe that take themſelves, and are taken by others to be good Chriſtians.

p. 1422 USE

Shall be of Direction for the uſe and benefit of ſuch as being confounded with the greatneſs of the ſin of ſetting light by this Salvation, and being pricked in their hearts, and covered with confuſion, ſhalbe ready to cry out, Men and Brethren, what ſhall we do? I ſhall preſcribe them a remedy in foure branches of direction.

In regard Goſpell-Salvation is great ſalvation, and our ſetting light by it is great ſin; Therefore that this ſin may not be our ruine, There muſt be

1. Great thoughts of heart,

2. Great ſearchings of heart

3. Great humblings of heart

4. Great changes of heart

about it.

Theſe have ſuch neceſſary dependance one upon another, that they are preparative one to another

p. 1431. Great thoughts are antecedent to great ſearchings.

2. Great ſearchings are preparative to great humblings.

3. Great humblings to great changings.

1 There muſt be great thoughts of heart about this great ſin. When Reuben was ſeparated from the other Tribes of Jſrael, the text ſaith for the diviſions of Reuben there were great thoughts of heart; but when men and women ſhall be ſeparated from God by their iniquities, yea, by ſuch a partition wall as this of Goſpel-refuſing, theſe diviſions ſhould beget great thoughts of heart in ſuch whoſe conſciences cry guilty. Thoughts are the ſeeds of action, as evil actions proceed from evill thoughts, ſo good actions from gracious thoughts, The Scripture ſaith out of the heart proceed firſt evill thoughts, and then murders and a black traine of actuall abominations. Mat. 15.19. And an evill man out of the evill treaſure of his heart bringeth forth evill things. Mat. 12.35. As vaine and luſtfull thoughts do bring forth ſin, ſo ſerious, and ſad thoughts of ſin do bring forth repentance; Hezekia's thoughts troubled him by day, David's by night, Job's day and night, p. 144ſo ſhould a true penitent? My ſin is ever in my ſight, ſaith holy David. The playſter of Conviction ſhould ſtick cloſe till it draw forth Compunction, and that of Compunction till it being forth humiliation, and that till it being forth Faith, and ſaving Converſion. David ſaith, I conſidered my wayes, and turned my feet unto thy Teſtimonies. In which words David makes a turne, but firſt he makes a ſtop, his thoughts did drive him to a ſtand. I conſidered my wayes (i. e.) I ſtudyed them, I turned them upſide downe; Its good thus to prevent God, he hath threatned to turne the wayes of the ungodly upſide downe, its ſafeſt that we turne our own ungodly wayes upſide downe, for the promiſe is, If we judge our ſelves we ſhould not be judged. As all ſin proceeds from ignorance and inconſiderateneſs, ſo all grace begins in knowledge, and conſideration. The progreſs of ſaving and converſion is laid before us in theſe ſeverall degrees.

1. Conſideration.

2. Deliberation.

3. Reſignation.

Reſignation is the uppermoſt ſtep, when the Soul comes up to this point of a Covenant-delivery of it ſelfe to God, and Jeſus p. 145Chriſt, and this begins in conſideration, that is taking up of our moſt ſerious thoughts about it: for conſideration is the eye of the Soul that lookes inward, or the reflecting of the Soul upon it ſelfe, which is done by this duty of thinking or thoughtfullneſſe.

2. There muſt be great ſearchings of heart, Lament 3.40. Let us ſearch and try our wayes, and turne unto the Lord, ſaid the Church in diſtreſs, in order to the getting out of her deepes. Commune with your own hearts, ſaith holy David, on your bed and be ſtill. Pſal. 4.4. That is, when you are retired, and ſolitary, and have ſequeſtred your ſelves from other thoughts, and imployments, then take your hearts to task, ask them queſtions, and receive their anſwers, and hold them to it, keep them from ſtarting aſide, or running away, till you have your deſired ſatisfaction. The heart of man is deceitfull and wicked above all things, It hath many turnings and windings, and lurking holes in it, many back-dores, and evading places; Obſerve how David did take his heart to task, to make it a heart after Gods own heart, and acted what before he gave in precept, Pſal. 77.2, 3, 4, 5, 6. In the day of my trouble I ſought the Lord, my ſore ran in the night, and ceaſed not, my Soul p. 146refuſed comfort, I remembred God, and was troubled, I complained, and my ſpirit was overwhelmed Thou holdeſt mine eyes waking, I am ſo troubled that I cannot ſpeake. Sad thoughts did ſo throng in upon him, that he could not ſpeak for thinking, he was overpreſt in his ſpirit, and what courſe did he then take, ſee verſe 6. I commune with mine own heart, and my ſpirit made diligent ſearch. As officers would ſearch for hidden malefactors in every corner of an houſe where they are ſuſpected to be ſo muſt we ſearch every corner of our deceitfull hearts to find out thoſe evill ones, our ſelves, a meipſo libera me, domine, that body of ſin and death, that lies lurking ſecretly within us, and as we would ſearch dark vaults with lights, ſo muſt we take Gods word to be a lanthorne, that heart-diſcovering word, to which all things are naked and manifeſt, which is powerfull and mighty in operation, and will pierce to the dividing aſunder of the Soul and Spirit, and joynts and marrow &c. The cheife Quaeres that we ſhould put to our ſelves ſhould be theſe.

1. Do we take no care about Salvation?

2. Do we take but little care about it?

3. Do we not make it our greateſt care?

p. 147Our hearts ſhould be fixed on ſuch conſiderations and ſearchings, till they are fired with them, and we ſhould have no reſt in our Soules, if our hearts condemne us, till we have gone to God, and vented our ſelves in a free and ingenuous confeſſion of all our ſins, eſpecially that ſin, with dejection of Spirit, and humblings of heart, which is the next thing.

3. There muſt be great humblings of heart. This ſin ſhould be for ſo great a lamentation, that we ſhould call downe the ſpirit of grace and mourning to aſſiſt us that our mourning may be deep, and durable, Notorious ſinns muſt have notable repentance: aggravated wickedneſs muſt have ſuitable ſorrow, where iniquity abounds, humiliation muſt abound too, if we expect grace ſhall ſuper-abound Manaſſes having ſinned greatly, was ſaid to humble himſelf greatly before the God of his Fathers; 2. Chron. 33.12, 13. and having ſinned, and ſinned, by adding ſin unto ſin; He prayed, and prayed, he was inſtant, and conſtant in his ſupplication for pardon. We may not flatter our ſelves with the deceived multitude, and think that a few good purpoſes towards the laſt, or a crying God mercy upon our death beds will do the work. The word indeed ſaith, that the p. 148poor Publican, that ſaid but Lord be merciful to me a ſinner, went home rather juſtifyed than the proud Phariſe, that ſtood on up…oe in his own juſtification; but obſerve the appurtenances to that prayer of the Publicans, and you will find them to be ſuch as do accompany deep humiliation.

1. He ſtood afar off Ecceti…r

2. He … eyes to Heaven, Ecce pudor.

3. He ſmote his breaſt, Ecce dolor.

That prayer of his was accompanyed with,

1. Great fear, in ſtanding afar off.

2. Great ſhame, in not lifting up his eyes.

3. Great ſorrow, in ſmiting his breaſt.

When ſouls tremble at Gods word, to ſuch will God look, even to ſuch, Iſa. 66.2. when they take ſ… and ſhame to themſelves, and accept of the puniſhment of their iniquity, and judge and condemne themſelves, God hath no more to …y, 1. Cor. 11.31.

When the ſinner is grieved becauſe God and his Spirit are grieved, God doth as it were p. 149ſympathize with them, and grieve for them, he's ſorry for our afflictions, and repents him of the evil, Joel, 2.13. and his ſoul was grieved for the miſery of Iſrael, Judges, 10.16. and I will repent of the evil that I thought to do unto them, Jer. 18.8. I know the Scripture opens a wide door of hope to faithful prayers in times of greateſt diſtreſs, in that gracious promiſe, whoſoever ſhall call on the name of the Lord ſhall be ſaved, Rom. 10.13. but its phyſick that is adminiſtred with this corrective, in the very next words. But how ſhall they call on him in whom they have not believed? The prayer of faith will not only recover health in ſickneſs, but life in death, but it is not every call, nor loud cry that is a prayer; not every one that can ſay Lord, Lord can pray, and God told the Iſraelites that they did not pray unto him when they howled upon their beds. Hoſ. 7.14. Ther's a vaſt difference betwixt ſaying a prayer, & praying a prayer; the words of prayer are but the carcaſe of the duty, the longing deſites of the ſoul after God and his mercies, after gifts, and giver are the ſoul of it, and that only that makes the prayer effective.

Therefore I ſay that ſuch ſinners as Goſpelrefuſers may find mercy, there muſt be deepeſt humiliations, ſuitable repentance, and moſt p. 150tervent prayers. Old weather-beaten ſinners …hat have long ſetled on their lees, and have been frozen in their dregs, and have lain ſoaking in their luſts, that have long fruſtrated meanes, fair, and foul, and all that have been ſpent in vaine upon them, ſuch Blackmores will not be waſhed white with a little nitre, nor ſuch Leopards purged from their ſpots with a finger. No, if after long humbling, and praying, and faſting, and waiting, they may have a glimps of Gods pleaſed countenance at laſt, they have cauſe to wonder at ſuch mercy, if at their latter end they may have their pardon ſealed, though their grey hairs are brought downe with ſorrow to the grave, yet they have reaſon more than enough to die admiring the Lords mercy. But here I muſt enter a caveat againſt a miſtake, let all thought of meriting be baniſht from our ſevereſt, and moſt mortifying humiliations. Though we ſhould macerate our ſelves with faſting into very Skelitons, and be like ſo many pale corpſes, or wandring ſhadows, though we could ſigh our ſelves into very aire, and diſſolve into very teares, our heads being fountaines and our eyes rivers: Yet when all were done we muſt cry out unprofitable, and we muſt fly from our beſt performances p. 151to the Lords mercy, and to Chriſts merit for ſuccour and Salvation.

4 There muſt be great changes of heart, from ſtone to fleſh is a great change, and when God pours out his cleane water of ſanctification, he takes away the heart of ſtone, and gives the heart of fleſh, Ezek. 36.26. From worſe than nothing to the new creature, is a greater change, and this is wrought in regeneration. From darkneſs to light is a change moſt remarkable, and this ſaving converſion brings to paſs, Acts. 26.18. For a Man to hate his fleſh, his unregenerate part, his luſt, and body of death, which in the time of his vanity he loved ſo deerly, and was as loath to part with the members of it, right eye, foot, or hand, this is a great change, and ſuch a change is wrought in ſelfe-denyall.

It was a great change that was wrought on Saul upon a ſudden, when from perſecuting he fell to praying, and preaching, this well deſerved an ecce as a note of admiration, behold he prayes, Acts. 9.11. For one that was ſo mad upon taking away the lives of others for profeſſing Chriſt, to be more ready to lay downe his own upon the ſame account, was ſo notable a change, that all that hear of p. 152it may ſay this is the Lords doing, and it is marvellous in our eyes. The grace of God which brings Salvation brings ſuch changes, and where great changes of heart are wrought, there great changes of life will accompany them, Goſpel-ſliting, and neglecting will be turned into Goſpel-prizing, and advancing, thoſe that made no reckoning of Gods Law before, will after this change ſay with David, I love thy commandements above gold, and the Lawof thy mouth is deerer unto me than thouſands of gold and ſilver, and they that thus prize it in their hearts, will practiſe it in their lives, knowing that the true ſayings of God are verba vivenda non legenda, and they ought to live Goſpel as well as know it: David approves himſelfe to God in the ſincerity of his own heart in ſaying, Lord, what love have I unto thy Law, all the day long is my ſtudy in it, and deſires God to ſift, and try, and prove, and ſearch him over and over, that there may be no leaven of hypocriſy left behind, Pſal. 139.23, 24. And he makes it the Character of a bleſſed man that he exterciſeth himſelfe in Gods Law day and night, Pſal. 1.2. We ſhould make it our meat and drinke, our food, and Phiſick, and recreation. And for an anſwerable converſation the Apoſtles p. 153exhortation is exceeding pregnant, wherein he gives them one precept that may include totum homnis, the whole duty of man, Phil. 1.27. Only let your converſation be as it becometh the Goſpel of Jeſus Chriſt. As Solomon ſaith Fear God and keep his Law, for this is the whole duty of man, Ecleſ. 12.13. So the Apoſtle there, love Chriſt, and love his Goſpel, for this is the whole duty of Chriſtians.

3 USE

Shall lay before you and leave with you, two breife incouraging conſiderations, by way of comſolation, for thoſe that have formerly been ſuch, but now have reſolved to breake off that, and all other ſins by unfained repentance.

1 Let ſuch conſider it is not every Sermon that is ſlighted, or every tender of mercy, and offer of Jeſus Chriſt that is made to the Soul, and ſet light by that is the great damning, and impardonable ſin of Goſpel-refuſing, though theſe are too bad, and exceeding heynous, and being objectively againſt the Goſpel, are much to be bewailed, but its the finall refuſing of mercy, and ſlighting of Jeſus p. 154Chriſt to the death, that is moſt properly, and in ſtrict ſenſe the great ſin of Goſpelrefuſing, and ſuch as live and die in that ſin, do render themſelves by ſo doing uncapable of pardon, and caſt themſelves unavoidably upon everlaſting damnation, Gods word ſaith as much, either exprefly, or by direct conſequence in a thouſand places, every Miniſter that you hear tells you ſo, or elſe he tells you not the truth, every Chapter that you read gives you ſome hint or other of it, many a time have your bretheren and Chriſtian freinds told you that except you cloſe which God, and lay hold upon Chriſt, you cannot be ſaved, if they have dealt faithfully with your Soules, yea many a time have your own conſciences (if they are not blind, and dumbe, and ſeared) told you ſo, and is it not the extremity of madneſs to venter your Salvation upon ſuch termes, that either the Scriptures muſt be falſe and God a Liar, or you cannot be ſaved? If you live and die in this ſin, you muſt as ſure be damned as the Divel himſelfe, as ſure as the Heaven is over your heads, and the earth under your feet, Hell will be your portion, and everlaſting damnation will be the wages of refuſing Goſpel-Salvation.

p. 155But if you may yet be prevailed with before your breath be ſtopt, and the pitt ſhut her mouth upon you, to embrace Chriſt whom you have long ſlighted, and accept of that mercy which you have unworthily refuſed, and receive the Goſpel which you have neglected, there is yet hope in Iſrael concerning this: O for the Lords ſake, and for your Soules ſake, ſtand out no longer, refuſe not mercy that may yet be had, be not acceſſory to your own everlaſting undoing, do not tire a long ſuffering God out of patience, and provoke him that ſweares he takes no delight in the death of a ſinner, to ſweare in his wrath that you ſhall never enter into his reſt. Do not make him your judge who is willing to be your advocate, nor turne the Lamb of God into a Lion Rampant. O grieve not the Spirit, which would be your comforter, and remember who ſaid, when he was waiting upon a rebellious people, My ſpirit ſhall not alway ſtrive with fleſh, O ſend not back Chriſts Embaſſadours to their maſter to tell him with teares that you will not believe their report, and put them not upon that diabolicall imployment to be your accuſers to God, and ſwift witneſſes againſt you at the barr of Chriſt; make not the word to be the ſavour of death, p. 156which was ordained to be the ſavour of life to the heires of Salvation. Let not the Sermons, that you have heard, and the bookes that you have, or might have read, and this that you are now reading riſe up in judgement againſt you: what ſhould I ſay more, the Lord knows how willing I am to ſay all that I can poſſibly invent that may win upon you, and all that he ſhall put into my mouth, if he will open your eares and hearts to counſel, who opens and none can ſhutt this may be enough to prevaile with you that hath been allready ſpoken; but if he will ſhutt, or will not open, though I could ſpeak with the tongues of men and Angells, I ſhould be but as a Sounding braſs or a tinkling Cymball. O conſider this and the Lord give you underſtanding in all things.

2 Let ſuch conſider laſtly that there is mercy enough revealed in the Goſpel even to pardon all ſuch Goſpel-refuſing as it not finall: The Goſpel excludes but one ſin from pardon, and that is becauſe ſuch a ſinner cannot be renewed by repentance. If the ſinner againſt the holy Ghoſt could be penitent, the ſin againſt the holy Ghoſt might be pardoned, for it is not therefore impardonable becauſe its greater than the mercy of the Father, or p. 157merit of the Son, but becauſe the ſinner hath done deſpight to the holy Ghoſt, and rendred himſelfe incapable of the help of the ſpirit of grace: I have allready taught you that Goſpel mercy is a preſent, and precious remedy againſt Law-tranſgreſſions; but this is a ſtep farther to conſider that its alſo a ſoveraigne remedy againſt Goſpel-refuſing, which is not finall, and they may be Goſpel-receivers who have been of long ſeaſon Goſpel refuſers. The bloud of Chriſt was ſo ſavingly ſoveraigne, that it healed thoſe that wounded him, and gave life to ſome of thoſe murderers that put him to death, as is evident from that plain Scripture Acts. 2.36, 37, 38. Peter told them God had made that Jeſus whom they crucified both Lord and Chriſt. There we ſee they were ſuch as had a hand in crucifying Chriſt, The next verſe ſhews that they were penitent, and pricked at the heart for that ſin, and begging directions of the Apoſtles what they might do to be ſaved, they were directed to repent and incouraged with the hopes of the promiſe, and v. 41. They gladly received the word and there were added to the Church three thouſand Soules, who continued ſtedfaſtly in the Apoſtles doctrine and fellowſhip, and in breathing of bread, and prayer. And as the merit of p. 158Chriſt extended to his very perſecutors ſo the mercy of the Goſpel extends to the refuſers of the Goſpel. That Son, that ſaid he would not go into the vinyeard and went, was better accepted with the Father, than he that ſaid I go Sr. and went not. So thoſe that have long ſtood at a diſtance from God upon their unfained repentance will be better accepted than ſuch as are forward in profeſſion and ſhew, but have nothing of the power, and beauty, and reality of Godlineſs, and Chriſtianity in them. O what greater incouragement can Rebells have to lay down armes and ſubmitt to mercy, than a probability, nay a conditionall certainty of their Princes pardon: We have heard that the Kings of Iſrael are mercifull ſaid the ſervants of Benhadad, and therefore got ropes about their necks in token of ſubmiſſion, and humbled themſelves, and found mercy according to their expectation, you have heard againe and againe that the God of Iſrael, the King of Kings is mercifull, but how mercifull none can tell you, he is able to do more exceeding abundantly than we are able to ask or think, let us lie in the duſt, and ſhame our ſelves before him, and turne from our evill wayes, and turne unto the Lord, and as ſure as he is a God of p. 159truth we ſhall find him to be a God of mercy: but if notwithſtanding all theſe allurements we ſhall perſiſt in our ſin of ſetting light by the Goſpel, our blood will be upon our own heads, and we ſhall be left to periſh without remedy. I ſhall ſhut up all with that obteſtation of the Apoſtle to the Romans Chap. 12.1, 2. Which is my intreaty to you, I beſeech you brethren by the mercies of God, that ye preſent your ſelves a living ſacrifice, holy, and acceptable unto God, which is your reaſonable ſervice, &c.