Three Sermons, Part 2

Three Sermons · Part 2

p. 12. Cor. 2.16.

To the one a Savour of &c.

A Savour of death unto death, (that is) a deadly ſavour, an occaſion of their farther hardning and impenitencie. The Goſpell is to them a dead unſavourie thing, they gather poiſon out of the word of life. To the other ſort, a Savour of life, (that is) It is a quickning word, they feele ſome life in it: and this vitall Savour is unto life eternall. It follows,

Doctrine. 3 The ſame Miniſter, and the ſame doctrine preacht indifferently to all, hath not the ſame effects in all. It worketh in a far different manner. To the one it is ſavorie, and fruitfull unto life. To the other it is odious, irkſome and unſavorie, unfruitfull, and an occaſion of their farther hardning, it yeelds death unto them. Even as the ſame ſun doth harden the clay, and melt the wax. And as the ſame Star is to ſome a morning-Star bringing light and day, to others an evening-ſtar bringing darkneſſe & night. So the Goſpell is a comfort to ſome, a terrour to others, bringing light and life to ſome, to others darkneſſe and death.

Proofs 1 Cor. 1.23, 24. We preach Chriſt crucified to the Jewes a ſtumbling-blocke, to the Greeks fooliſhnes. But unto them which are called both Jew and Greeke, Chriſt the power of God and wiſdome of God. The Jews ſeek after ſignes, they ſee Chriſt crucified through weakneſſe, therefore they ſtumble at him. The Greeks ſeek after wiſdome, & arguments of reaſon, they diſcourſe of ſin and ſalvation, and the life to come, according to their wit, and Philoſophicall p. 2Principles. Tis fooliſhneſſe to tell them of Juſtification by a condemned perſon, Againe, 1. Pet. 2.7. I lay in Sion a chiefe corner-ſtone. But there be different opinions of him, and accordingly different manners of receiving him; to ſome he is pretious; nothing ſo pretious as Chriſt, nothing ſo honoured as Chriſt, nothing ſo deare: To the other, he is ſet aſide as a veſſell of no uſe, yea he is unto them a Rock of offence, they daſh againſt him, and periſh: the one believe on him, and are not confounded; to the other he is a rock of offence to their fall and ruine through their owne diſobedient hearts. And thus Simeon ſaid of Chriſt Luk. 2.34. That Chriſt is ſet for the riſing and falling of many in Iſrael: Some that ſtand in high eſteeme in the Church ſhall fall, others that be low, ſhall be raiſed & comforted: one proofe more, Act. 13.48. Paul's hearers; ſome ſpeake againſt the things which were ſpoken by Paul. But as many, as we…re ordained to life believed; God who hath ordained the end, eternall life; hath prepared the meanes, and makes the ſame effectuall to ſome, which are not to others. From this his place it's cleare: that when ſeverall perſons here the ſame Sermon, ſee the ſame miracles, enjoy the ſame word of life, yet to ſo it proves a ſavour of life &c. 1. The one is effectus per ſe, the proper effect of the Goſpell; the other per accidens through the frowardneſſe of them that heare it. 2. Theſe places ſhew what Chriſt, and the word preached are (occaſionally) to ſome men through their voluntary reſiſting againſt God and his ordinances. And not what they are (intentionally) in God's purpoſe and thoughts, when he firſt gave the Goſpell. He intended them for good, though men pervert them to their hurt. 2. Againe, it is a deadly ſavour, not as if the Goſpell of its owne nature breathed out death to any; for, it is the miniſtry of life. 2 Cor. 3.6, 7. and the Power of God to ſalvation; but by reaſon that impenitent ſinners will not be healed, they ſet themſelves againſt it, and ſo it turnes to their condemnation.

p. 3Q. Whats the Reaſon of this different manner of working: why life to ſome, and death to others, why not death to all?

A. The Anſwer muſt be divided, (for, there is not one cauſe of both.) Of the event perſe, which is unto life, there is one cauſe) of the event per accidens, which is unto death, there is another cauſe: The Reaſon of the event perſe, is God's grace, which opens the heart, and bows the will to embrace the word of life, ſo amongſt Pauls Hearers, Act. 13.48. As many as were ordained to eternall life, Believed: ordaining to eternall life went before their believing. So when the ſeaventie returned, and told our Saviour, what good ſucceſſe their preaching had abroad, whereas the Jews which heard Chriſt himſelfe, repented not, Chriſt breaketh out into an admiration of God's love, I thanke thee O Father of heaven and earth, becauſe thou haſt hid theſe things from the wiſe; and what doe we learne frō hence. 'It does not goe by wit or learning; for, it was hid from the prudent and wiſe. Nor yet by the excellency of the Preacher; for, Chriſt was greater then the Diſciples, yet their Miniſtry was of greater efficacy.

Where then lies the difference? God was pleaſed to reveale thoſe myſteries to Babes. Even ſo, becauſe it ſeemed good in thy ſight. Mat. 11.25, 26. with Luk. 10.20, 21: To know theſe myſteries is the Guift of God, and being a gift, it is free for him to give it to one, and not to another. Remarkable to this purpoſe is that Rom. 11.7. But the Election hath obtained it. The queſtion is propounded, verſ. 1. Hath God caſt away his people? No, He proves it, firſt, in himſelfe, I am a Jew, therefore all are not caſt away. Secondly, God hath not caſt away his people, whom he foreknew. What then, how ſtands the matter? Why, this is the concluſion, the election hath obtained it, the reſt were blinded; the elect have a preeminence above the reſt, the God of grace doth ſhine into their hearts the light of the knowledge of the glory of God p. 4in the face of Jeſus Chriſt. But the God of the world hath blinded the minds of them that believe not, leaſt the light of the glorious goſpell of Chriſt, who is the image of God, ſhould ſhine unto them. 2 Cor. 4.4.6.

Reaſon 2 Of the event per accidens, occaſionally, it provesa ſavour of death to ſome.

Queſt. Now let us conſider what thoſe occaſions are? or what thoſe diſtempers are in the parties themſelves, ſeeing the difference cannot be in the ordinance it ſelfe, which is the ſame to both, it muſt be ſought elſewhere.

Anſwer. 1 The Goſpell therefore proves a ſavour of death. Firſt, ſometimes on the Miniſters part, when they doe not deale faithfully, when by flatteries, they ſay to the ſoules that ſhall die, yee ſhall live: This the Lord complaines of Jer. 6.14. They dealt falſely, they healed the hurt of the daughter of my people ſlightly, ſaying, Peace, peace, when there was no peace. Thus it comes to paſſe, that the poore ſoule is hardned, when men preach the free grace of God and mercy, without laying before people the conditions, whereupon mercy is promiſed; when we promiſe them life, and doe not preſſe upon them the neceſſitie of holy walking in the path of life, mercy without repentance. People muſt be ſound in repentance, in faith, in puritie of conſcience, elſe we can promiſe them no peace of conſcience; we muſt put a difference betweene pretious and vile Jer. 15.19. We muſt not preach as if all alike ſhould be ſaved, as if the outward ordinances and communion therein were ſufficient; unleſſe yee be circumciſed in the heart, as well as in the fleſh, baptized with the ſpirit, inwardly called, really converted, &c. Ye cannot enter into the kingdome of heaven, we muſt deale clearely in this point, elſe we delude the people. Wee muſt tell you, that 'tis not all your moralities, nor all your civilities, nor all your formalities in prayer and comming to Church, that makes a ſound Chriſtian; yee muſt be humbled, & brought into covenant with Chriſt; whatſoever is ſhort of regeneration, is ſhort of ſalvation: p. 5Thus Mat. 7.22. profeſſion of Chriſt's name will not ſerve the turne. A diſtinguiſhing Miniſtry is the ſavory ſaving Miniſtry, which lets you ſee in what ſtate you are, whether in nature, or in Grace; Sheepe, or Goates &c. A promiſcuous preaching of Chriſt's mercy to all without any other diſtinguiſhing markes, doth cauſe a mis-application of the Goſpell; & men, that are ſons of death, thinke themſelves Children of life. Poore ſouls are blinded to their deſtruction through Miniſters fault: we muſt not warrant repentance to be true without faith, nor faith to be true in any, that ſee not their curſed ſtate in nature, that feele not their need of faith by reaſon of ſin and miſery. Nor can we warrant faith in any Body, that is not become a new Creature; and the new-borne deſire to grow by the ſincere milke of the word &c. The Goſpell preaching mercy to the Lumpe is a truth, But that word muſt be rightly divided, and mercy applyed to whom it is promiſed.

On the peoples part, foure waies. 1. By reaſon of their careleſneſſe, cuſtomarineſſe in religion, not Examining, Trying, and Applying to themſelves in particular the markes and truths deliver'd: when the faithfull Miniſters ſhew the world how their ſins are pardoned, and how they muſt get into the Covenant of Grace to have their deadly woe removed, people doe not marke it, nor take paines about it, but eſteeme of it as a light matter, as if God were beholding to them for hearing the Goſpel of Salvation. This Cuſtomarineſſe you diſcover by careleſneſſe in hearing, and after hearing; ſome lay them to ſleepe, others play with their Children, others place themſelves out of hearing &c. people plainly ſhew, that they come not, as people, that are to deale in matters of ſalvation and damnation, If our Goſpell be hid, 'tis hid to them, that are loſt; the light thereof ſhines cleare, but the fault is in your ſelves, you are content to be blindfolded and holden back from ſo great a treaſure as is cōmunicated in the Goſpell. O Is it not a ſad thing (and yet too p. 6true) that in many houſes, not one of the familie knowes himſelfe to be ſaved? All ſuch ſaving knowledge is a myſterie to them? you think you have repented, becauſe you have ſorrowed for ſome particular ſin; and that you have faith, becauſe you hold ſome doctrines of faith, (the Divels doe the ſame.) But how to know your ſelves to be the elect of God, though it be clearly laid forth by your Miniſters, yet that heavenly truth is not underſtood, becauſe you are not carefull to trie your ſelves, and to prove your eſtate to be good. All is but a dead and unſavorie thing upon your ſpirits. Whereas the conſcionable hearer doth finde ſpirituall life in ſuch diſtinguiſhing truths; he is comforted and quickned, finding his name to be written in the book of God.

2 Secondly, it proves a deadly ſavour to you by reaſon of the diſcontent, pride, ſelfe-love, and contentiouſneſſe of your ſpirits, that will not endure to be reproved, or ſearched; you ſtumble at the word through diſobedience, be angry with that which ſhould doe you moſt good, quarrell at the Light. Now when people be thus ſettled on their Lees; when they have ſuch ſtumbling-blocks of iniquitie in their hearts, now I ſay, that word which brings life to others, brings death to you, you ſee no good in it. As if you ſtir a dunghill, it ſtinks the worſe, ſo if you rake in a fowle heart, the mud and filth that's in it doth ariſe, and corruption works the more; O what reaſonings and ſidings with ſin and Satan? ô what anger and oppoſition againſt the Light? Sin taking occaſion by the Commandement, ſaies Paul, wrought in me all maner of concupiſcence, Rom. 7.8. The Law did put no evill motion into his heart; but wrought, (that is) did ſtir it up; it was there before, it ſet corruption aworke. If the word doe not prevaile to ſubdue and purge out corruption; then it ſtirs it up and ſets it a working, and ſo proves a ſavour of death to you. Whereas the ſame doctrines, reproofes, and ſearching trialls to the ſaved ones do yeeld a ſavour of life. Good is the word of the Lord, I am vile, p. 7I am uncleane, thy word is truth: Hic ure, hic ſeca, ut in aeternum parcas. Let thy word cut and not ſpare my heart, my deareſt corruptions: Let it diſcover my ignorance, my hypocriſie, my unſoundneſſe in repentance, my formalitie in duties, &c. It ſhall not be unto me as an enimies ſword, but as a Surgion's knife, that cuts to heale my wound, my feſtered ſoule. Although the word puts you to ſtrong fightings, to ſad feares, to doubtings and diſputings within your ſelfe, yea to lowd cries through depth of ſorrow, and bring you into combates with Satan; yet you will ſee, there is a ſavour of life in it; you will not let goe your hold of it, till it bring forth judgement unto victorie. As one in danger of drowning, will take hold of a naked ſword, though it cut him, rather then ſinke in the water; it is better to be cut then drowned: ſo the ſaved ones will keep and hold faſt the word, though with ſome great difficulties, rather then give over their ſoule into the Divel's hands, and themſelves into perdition. Thus the word is a ſavour of life to them, though it cut, and ſmart, there is life in it, it is good, it's ſweet, they relliſh ſpirituall counſell in it, it proves to them a true and faithfull word. Thus by occaſion of peoples frowardneſſe, and diſcontent at the word it proves odor mortis.

3 Thirdly, By reaſon of prejudices and hard conceits of the Preacher, many a ſound truth is loſt and diſrelliſhed for the ſake of him, that brings it, as Ahab ſaid of Micaiah, Here is one Prophet of the Lord: but I hate him, &c. If the ſame truths were delivered by other men, O how pretious would they be? But ſuch a man I cannot endure to heare, though they cannot be charged with negligence or unſufficiency, in their Miniſtry, nor with ſcandall and diſorder in their lives. But ſome byreſpects turnes away our hearts from them, and from their Doctrine for their ſakes; As ſome are young, and have no judgement, ſome are old, and they wax childiſh againe: ſome are rich, and they are covetous, ſome are p. 8poore, and therefore Contemptible, and we will not be taught by ſuch: ſome tell the peoples faults in the Pulpit, and meddle with that they have nothing to do withall, and we doe not like that; for, they are malitious, and at enmitie with us: ſome are not of our ſide, &c. And though none of theſe things be faults, yet people ſtumble at them. It therefore much availes, with what affections we come to heare. The ignorant and ſcandalous, the ſuperſtitious and factious, are juſt offences, unfit to be Teachers. But doe not lay a ſtumbling-block in thine own way, becauſe the perſon is not in every reſpect ſuch a one as thou deſireſt. If thou wert on the Scaffold to be beheaded, thou wouldſt welcome a pardon, though brought by the hand of a perſon, not ſo well thought of: ſo &c.

4 Fourthly, a ſavour of death, becauſe people doe not heare the words, as the word of God, but of man. People doe not come to it, nor look upon it as an ordinance of divine authoritie, but an exerciſe of humane wit and charitie, and accordingly they doe not receive it with reverence and faith; but with the head, with applauſe or diſpraiſe, according as the matter is carried. See 1. Theſſ. 2.13. Yee received it not as the word of men, but as it is in truth the word of God; that's the right way of receiving heavenly truths, not becauſe we ſay it, but becauſe it is God's word; and that's the true way to profit by what we heare; for, then it worketh effectually in them that believe. An ordinary retainer to a Kings Court may tell what the Embaſſadours meſſage is, but that's of no reſpect, unleſſe the Embaſſadour doe deliver it, as from his Maſter that ſent him: So, &c.

I have ſeene it printed, and heard it ſpoken by way of complaint, that the ordinances now adaies have loſt their converting power. And well it may be ſo, when as gifted men are heard with equal reſpect to God's Miniſters. Gifted men are like but a retainer to the Court, they cannot preach in the name of the Lord; they cannot lay p. 9obedience upon mens conſcience; and why? Becauſe the Lord hath not ſent them: the Lord ſpeaks not by them, they ſpeake of themſelves. And ſince they are cried up, and God's meſſengers decried, the conſcience of the hearer is at libertie, to obey, or not obey the word. And doubtleſſe much is to be laid to their charge for the generall contempt of the Goſpell preached: it's made a matter of indifferencie whom we heare &c. Beware of that errour. See Mat. 7.29. For, he taught them, as one having autority. So muſt we preach, and ſo muſt you heare.

Ʋſe 2 Signe. 1 For Conviction, Becauſe ſome gather poyſon from the ſweeteſt flowers, & from the moſt wholeſome truths, frō the Doctrine it ſelfe; ſuch is the blindneſſe of ſome, and the perverſneſſe of other mens wits & reaſonings. As for Example, the Comfortable Doctrine of Predeſtination yeelds a deadly ſavour to ſome; for, thus they argue; If God have appointed, who ſhall be ſaved, and that none ſhall be ſaved but the elect, then (ſay ſome) To what end ſhould the Goſpell be preached to reprobates? In vaine is all prayer, preaching, and holy Endeavours? If we be not elected, All our ſtriving is in vaine; if we be elected, we ſhall be ſaved, though we doe take ſuch paines about ſalvation &c. This Doctrine you ſee yeelds a deadly ſavour to ſome, it's made a cloack to careleſneſſe and ſecurity.

Anſ: Firſt, conſider the nature of God's decree; it is not a ſimple abſolute, peremptory ordayning of an end without meanes; God's Act electing is Relative and Copulative with reſpect unto Chriſt, Eph. 1.4. He choſe us in him, that we ſhould be holy and without blame before him in love, with 2 Th. 2.13. We are bound to give thankes to God for you, brethren; Becauſe God hath from the Beginning choſen you to ſalvation through ſanctification of the ſpirit, & beliefe of the truth. 2 Tim. 2.21. If a man therefore purge himſelfe from theſe, he ſhall be a veſſell of honour &c. Theſe things are conjoyned; God's elect are not a profane p. 10berren, uncleane kind of people, good for nothing, but holy, pure, fruitfull, and by ſuch good workes is our calling made ſure, 2 Pet. 1.10. And the proper reſult of this Doctrine is this, I will ſtrive to be holy, to purify my conſcience from all iniquitie. They which make Religion their buſineſſe &c. have the ſeal of Election upon their hearts. Hence they thus reaſon; Is not the knowledge of my election unto life, worth all the paines, that I ſhall take to attaine it? and worth all the ſweete ſins which I am to relinquiſh for it: will all the world be able to recompence the loſſe of my ſoule? of my God? what ſtronger motive to Godlineſſe, can be propoſed to an unconverted ſoule? Secondly, eſpecially conſidering that this Doctrine does not tell any man in particular, that he is a Reprobate; noe man can know it by himſelfe, becauſe thy preſent ſins are not above God's Grace; God is above thy naughty heart; and therefore we preach the Goſpell of ſalvation to men, as ſinners, (not as elect or reprobate) to all ſinners without exception; we bid them come to Chriſt, and he will heale them. We challen…ge all the world to name one man or woman, that ever repented in vaine, and praied or ſought God in vaine. It is a dangerous temptation of the Devill, in ſtead of obeying the Goſpell, to be inquiſitive in the firſt place, whether we be elected or not; obey, and thou art Elected. 1 Th: 1.4, 5, 6. Knowing, brethren beloved, your election of God: for, our Goſpell came not unto you in word onelyonly, but in power and in the holy Ghoſt and in much aſſurance, as ye know what &c. Therefore art thou a ſinner? then Reaſon thus, Jeſus Chriſt came into the world to ſave ſinners, the cheife of ſinners; Preach this Goſpell to every Creature that every creature may have a ground to believe and live; for, who ſoever commeth unto him, he will in noe wiſe caſt off. Reaſon thus, The Lord freely offereth mercy, if I will but forſake my ſins. He aſſures me, that if I ſeeke & ſtrive I ſhall not ſeek in vaine; that he awaites, that he may be mercifull unto me; that where the meanes p. 11are uſed, the end will be obtained. Bleſſed arge they, that hungre & thirſt after righteouſneſſe. Praying, Preaching, and ſeeking, are not in vaine; for, every one that ſeeketh, findeth Luk. 11.9.10, Aſke, and it ſhall be given unto you ſeeke, and yee ſhall find &c. It was a good ſaying of Sarah Wight to a Gentlewoman in ſpirituall diſtreſſe, goe, ſay to God, heale me, I have ſinned, heale my backſlidings. Oh but I am no better for ſaying it, when I have no heart nor ſpirit to pray, yet (quoth Sarah Wight) Say it, though you be not better, becauſe God bids you ſay it, Say it, and ſay it againe, till he heale you: it may be he will come in, when you ſay it; if you can but ſay it with your lips, the everlaſting Armes of God can reach you, when you cannot reach him; wee muſt looke at God's revealed will, that we ſhould pray and waite on him in his waies. Peter bid Simon Magus Pray. In preaching the Goſpell, light, motion, and power goes out to all, which they that reſiſt, periſh, not becauſe they could not beleive, but becauſe they reſiſt and refuſe to obey. What greater encouragement to holineſſe and to duty, to ſtudy of piety, and Chriſtian endeavours after Grace? This they do ſavour, that are ſaved.

Inſtance. 2 The doctrine of free grace & redemption is a ſavour of death to ſome, it hardens them to ſecuritie. Thus ſome infer upon it, Chriſt hath done all, we muſt not thinke to be ſaved by duties, or by ordinances, by humbling our ſelves, &c. that's legall. Therefore others ſay, the Goſpell offers mercy to all ſinners, at all times. What of that? Therefore there's time enough to come in, and be ſaved. This is a deadly inference too; an inference of death to thee. But the ſaved ones gather life of it, O here's comfort for me, I may freely come to God, accept of peace and be one with him; I will not caſt away his merciemercy, I will not put a ſcorne upon his offer of reconciliation Chriſt hath done all, that a Chriſt or a Mediatour ought to doe, both for purchaſing and applying ſalvation to me; I muſt now doe what a ſinner's part is, (namely) p. 12to accept of it, to humble himſelfe, and pray & obey him, and live to him, that gave himſelfe for me. Chriſts part is to give & beſtow the graces of faith, repentance, and humiliation. But it is the ſinner's part to exerciſe them. Free-grace does not ſet the heart at libertie to luſts.

In the doctrine of free-grace & redemption by Chriſt God hath this purpoſe, and aime (namely) to ſhew a viſible ground, upon which all humbled ſinners might accept of peace. And likewiſe that there might be a viſible rule of rejecting all, that wilfully contemne their owne peace.

The doctrine of free will: The Goſpell teacheth that we are dead in ſinnes and treſpaſſes, unable to raiſe our ſelves to ſpirituall life. And that it is the ſpirituall grace of God, by which we are converted and raiſed. This yeelds to ſome a deadly inference, therefore in vaine is the uſe of meanes urged, and people leave all to God in a brutiſh way, ſaying as it pleaſeth God, it is God that muſt doe it for us, we have no power of our ſelves &c. This is a deadly inference, it ſlaies many a ſoule. Whereas in other affaires, we reaſon quite contrary; I am ſicke and cannot help my ſelfe, therefore I will goe to the Phyſitian; cannot read nor write, therefore I will goe to ſchoole to be taught. I cannot tell how to make a garment tto till the ground, &c. Therefore what ſhall I ſay? I muſt refer all to God; nay, but therefore I will get the skill &c. The ſaved ones will make other concluſions from ſuch doctrines; becauſe we have no ſtrength, no help on earth, therefore I will to my prayers, to the ordinances to get help from heaven. Thus it is with Gods ordinances and the pretious truths thereofas with phyſick, it is given for the Patients good, but many times through the diſtemper of his body, it doth him hurt. Thus wholſome doctrine through mens perverſe reaſonings doth turne to their deſtruction, through thoſe falſe hardning inferences, is a ſavour of death. Beware p. 13leaſt the Lord be once provoked to give up obſtinate ones to their own hearts luſts; permitting them to daſh againſt Chriſt and other meanes of eternall life, and ſo through his juſt judgement they be blinded to their endleſſe miſerie and miſchiefe: as Pſ. 81.11, 12. But my people would not hearken to my voice, and Iſrael would none of me; ſo I gave them up to their owne hearts luſts, and they walked in their own counſelles. So Joh. 9.39. For judgement I am come into the world, that they which ſee, might be made blinde: wretched ſinners who acknowledge their owne ignorance, they ſhall ſee: But they which think they are wiſe, too wiſe to be taught, they ſhall be delivered up to the blindneſſe of their own hearts. Which made an Ancient ſay, They that have deſpiſed God's inviting will, ſhall feele his revenging will.

Ʋſe 1 Goe home, conſider, how 'tis with you,if the Miniſtrie have proved a ſavour of life to any of you, praiſe his mercy for it, it proceeded from the father of lights; But if a dead thing, and unſavorie upon your ſpirits, blame your ſelves, ſearch and you ſhall finde, that ſome of the forementioned diſtempers have been the occaſion theerof. Goe over the particulars; Through your own fault it is, that the word of life yeelds no lively ſavour to your ſoules, &c.

Signe. 2 For conviction and humiliation; Look to it, the word worketh one way or other, if not to life, it will be unto death; it is ſharper then a two-edged ſword, which cuts on both ſides, for the hardning or converting of the ſinner: if a man believe and obey it, it is life to him, it brings about his good and ſafetie; if not, it falleth a working alſo to augment his naturall blindneſſe & hardneſſe, and to binde him guiltie unto judgement; it alwaies helpeth, or hurteth the hearer. Therefore you ſhall do well to obſerve what ſort of working it hath upon you, that ſo you may be framed to the better by it. Obſerve under which effect of it you lie; is it a ſavour of life or of death to you?

p. 14For your Humiliation, and to break the heart to repentance, I will give foure Convictions, whereby it may appeare to your owne conſcience, that it is a dead, unſavorie, unfruitfull thing unto you, that you never yet did relliſh any thing of life in it.

1 The firſt is, Becauſe you take ſo little delight in it, and ſo little paines about it: for, 'tis the propertie of every bleſſed man to delight in the law of God, to meditate in it, to walk in it both day and night, Pſ. 1.1, 2. My delight and my counſellonrs, Pſ. 119.24. How doth his ſoule break out in holy longings and love to the law of God? And alſo to take paines for this bread of life; the Queene of the South came from the uttermoſt parts of the earth to heare the wiſdome of Solomon, Mat: 12.42. Whereſoever the carkaſſe is, thither will the Eagles be gathered together. As Eagles by a naturall inſtinct flie to their food: ſo where Chriſt is preached, believers by the motion of the ſpirit, will reſort to him. Can yee taſt honie, and no ſweetneſſe in it? Can yee want bread, & take no paines for it? Take us and all we have for Bread, ſaid they to Joſeph: you labour for meat, that periſheth, becauſe there's life in it: ſo would you after the meat, that endureth to eternall life, if yee did relliſh it. Joh. 6.27. Labour not for meat which periſheth, but for that meat which endureth unto everlaſting life, (that is) labour more for eternall life: O what a deale of contriving, & ſweating of unwearied diligence to raiſe an eſtate? to raiſe poſteritie, to enlarge poſſeſſions? to live? And yet how it ſhall goe with you, and how you ſhall live eternally, did did never put you to the trouble of one houre's ſerious conſideration or paines: God is our chiefe good, and all our happineſſe conſiſts in his love, & therefore it ſhould be valued and ſought above all things; The very buſineſſe we have in this world is to glorifie God, and to provide for a better life. And yet how little doe you ſet by the meanes of life? You will not be at the paines to acquaint your ſelves or familie with the doctrine of ſalvation…. p. 15I cannot perſwade you to read the Bible, and other good books, or to learne the grounds of Religion in ſome Catechiſme. or to ſanctiſie the Lord's day in holy exerciſes of prayer, ſelfe-examination, Hearing the word.

(Nay, with much coldneſſe do you come to the congregation). Theſe things are burdenſome, irkſome, unſavorie to you, you finde no life in this holy courſe; and why? Becauſe you are dead ſoules. Let me ſpeake unto you Husbandmen, Tradeſmen, and Labourers, conſider your waies, and your daies ſpent in toyle and labour, up to worke early, there's much to be done, in the mornings no time, in the evenings the head is heavie, unfit for ſpirituall matters. The Sabbath is your day, God in mercy provided it for your reſt, for your ſoules refreſhing alſo; yet that day is too much from your worldly buſineſſe: In the morning, goe ſee ſuch a piece of ground, or ſuch a parcell of ſheep, or ſuch a cuſtomer, & then to Church if time be left: poore ſoules, what doe you thinke? Is this to delight in the word? O how little doe you ſet by heaven? If you did but take halfe ſo much paines and delight for heaven, as for the world, I ſhould think, you did finde ſome ſpirituall life in the word.

I ſpeake to you, Careles daughters, perhaps once in the day you give us the hearing: and ſtay at home the other part; you trifle away the Sabbath-mornings about Children: you ſpend idly as much time, as your neceſſary affaires of houſe require, therefore yee cannot come to Church; perhaps in the afternoone, yee have ſome Cloaths to mend, or ſtarch: This providing for, and trimming of the body is your Sabbath-daie's worke, as if you were borne to be drudges and poore, and ſo to the grave. O what a fearefull ſpirit of ſlumber is upon our people? (Not more ignorant, earthly-minded in any pariſh) there is no ſigne that you relliſh the Miniſtrie of the word, as a word of life, you taſte no ſuch thing in it, all your carriage ſavours of death; if you had taſted life in p. 16it, you would have love to it, and thinke nothing too much, that you could poſſibly doe. You would have zeale to rouze you, and faith, like the ſpring in a watch to ſet all the wheeles of your ſoules agoing. The zeale of thy houſe hath even eaten me up.

Concluſion. I conclude with that of Heb. 12.16. Looke diligently, leaſt there be any Fornicator, or prophane perſon, as Eſau: who for one morſell of meat ſold his Brith-right: He relliſhed good in the morſell of meat, none in his Birth-right. Eſau muſt have food; what? with the loſſe of his Birth-right? The Conſtant call of the Scripture is, Strive to enter in at the ſtraight gate. Work out your ſalvation with feare and trembling. Walk preciſely not as fooles, but as wiſe. Conforme your ſelves not to this preſent world. The judgement of the carnall world is otherwiſe; Theſe rules are too ſtrict, and preciſe, if we live by them, we were as good goe out of the world. O are yee wiſer then all the world? Shall I make myſelfe a laughing-ſtock to the world? Nay, but will you be wiſer then God?