Sermons Volume 4, Sermons on several occasions

Sermons Volume 4 · Sermons on several occasions

p. 671SERMONS Preached upon Several Occasions.

SERMON I.

LUKE xvi.30, 31.

And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent.

And he said unto him, If they hear not Moses and the Prophets, neither will they be perswaded, though one rose from the dead.

IT hath been a Question, whether this is a Parable or an History, A Parable surely, for otherwise many incongruities would be asserted. For it supposeth Body and Soul already in Hell, ver. 23. And in hell he lift up his eyes, being in torment; And it would suppose Charity, and care of Conversion of others in Hell, therefore it is not an History. The scope of this Parable is to teach us three Lessons.

1. To shew that the Godly-Poor are Blessed, and the Unmerciful-Rich are in Everlasting Torments: Desideravit guttam, qui non dedit micam, he desired a drop of Water, that would not give a bit of Bread.

2. The irreversible Estate of the Damned, verse 26. Between us and you there is a great gulf fixed, so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence.

3. That the Direction of the Holy Scriptures are the only Means to escape these Torments.

This latter is represented in a Dialogue between Dives, and Abraham; Dives would have one sent from the Dead to his Fathers House. Supposing that would work on them to repent. Christ's Parables do impersonate our Thoughts, we alwaies dislike the present dispensation which God useth to reclaim us, and would have extraordinary Means, and then we presume we should believe and repent, these are our thoughts: But Abraham thinketh otherwise, or rather Christ, who is the Author of the Parable, If they hear not Moses and the Prophets, neither will they be perswaded, though one rose from the dead.

p. 672By Moses and the Prophets are meant the whole Scriptures of the Old Testament and the New, these are mentioned, because these only were then written, and received by the Iews; and these include the rest, the same Truth being carryed on in all the Books, though more explicit in the latter.

Doct. That the word of God is a more conducible means to perswade us to Repentance, than if one should come from the dead.

There are two wayes of Proof of this Doctrine: And therefore let us see what may be said for, and against one coming from the dead.

First, If one coming from the dead be presumed to be a more Effectual Means to bring Men to Repentance and Conversion to God, it must be either because he can bring a more necessary Doctrine; or could urge better Arguments, and more perswasively; or propound these Truths with more certainty; or could by his own strength convey a Power with his Words; or rationally expect a greater concomitancy and co-operation of Grace than is ordinarily dispensed by the Word. One or other of these things it must be, or else the conceit is vain and frivolous. But now proceeding from one consideration to another, I shall shew you that the Word of God hath clearly the preheminence, and is a far more accommodate instrument to work upon the hearts of Men, than any extraordinary dispensation whatsoever.

1. One coming from the Dead, Angel, or Man cannot bring a Doctrine more necessary; there being in the Scriptures sufficient Direction about the way to true Happiness. For which we have not only express Testimony, but apparent reason, and sensible experience. (1.) Express Testimony which should sway with Christians. 2 Tim. 3.16, 17. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. A Man of God, or Minister of the Gospel, thoroughly furnished, hath from the Scriptures full out enough to guide Man to the injoyment of God; nothing is wanting for Information, as to Doctrine; Conviction; Arguments of Quickning, or Exhortation; for Instruction or Directions concerning the whole Duty of Man. And (2.) Apparent Reason; if God be a sufficient Teacher of Divine things, and if we suppose him willing to inform the Creatures, (neither of which can be denyed without blasphemy;) then surely supposing the Scriptures to be the Word of God, (as all Christians do, and in this Debate, it is fit we should suppose) then certainly we have enough in the Scriptures, and need not that the rest of the dead should be discomposed, that there may be a fit Messenger found out to invite us to return to God. If it need proof, who can teach us the way to Blessedness, more than the Blessed God? Psal. 119.12. Blessed art thou, O Lord! Teach me thy statutes. Who more willing to shew Man what is good, then the good God? Psalm 119.6.8. Thou art good, and dost good; teach me thy statutes. The Blessed God needeth not to envy us the perfection of Knowledge, as the Devil insinuated, Gen. 3.5. God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as Gods, knowing good and evil. Wherein is his Happiness lessened by our perfection. And the good God, who is so full of goodness, and love to Mankind, would give us a sufficient Direction, especially since his Son appeared in Humane Nature, and became his Messenger. Would God reveal himself to any one from the Dead, yea to an Angel, more than to his own Son? Oor could he see, feel, or hear more than God hath made known to Christ? Or be presumed to have a greater Charity to Mankind than the Lord hath, whose Creatures they are no? No, no, it cannot be, he hath shewed thee, O man! what is good. Micah. 6.8. Abide by that, and thou hast enough.

But let us confirm it. Compare the Provisions of the Word with your own necessities. What! Would you have a Rule? And see if you have it not in the Holy Scriptures. Titus 2.11, 12. For the grace of God, that bringeth Salvation, hath appeared to all men; teaching us, that denying ungodliness, and worldly lusts, we should live soberly, righteously, and godly in this present world. By the grace of God is meant the Gospel, and what doth the Gospel teach us? To live soberly, righteously and godly. To injoy God, to live with Man, and the government of p. 673our selves. We have enough if we have all this. But we have all this in as ample manner as heart can wish for; and therefore he that cometh from the dead must either preach the same Doctrine, and then it is needless, and superfluous; or contrary things, and then how shall we believe him who are forewarned, Gal. 1.8. But though we, or an angel from heaven preach any other gospel unto you, than that which we have preached unto you, let him be accursed. Christ enters a caution against them.

2. Better Arguments cannot be urged, nor more perswasively: The Gospel is the wisdom of God, 1 Cor. 1.24. And surely God knoweth all the Wards of the Lock, and what kind of Keys will fit the Heart of Man. He hath laid forth the riches of Wisdom and Grace upon this Blessed design, and hence it is that we have such Mysterious Doctrines, such Dreadful Threatnings, such Sweet Promises, such strong Obligations from the Death and Incarnation of the Son of God, from the Example of Christ, which doth secure our Direction, and incourage our Practice: Out of what Rock was Man hewen, if all this will not work upon him? What must God do? Provide a better Heaven, a hotter Hell, another Son to dye for us, or a more forcible and incouraging Example than that of Jesus Christ? What's the matter that the wicked Sinner will not be allured and made tame, charme the charmer never so wisely? What do we need more to move us? Shall God pipe to you in a sweeter strain than that of Gospel-Grace or Gospel-Promises? Is the giving himself and his Christ a price too cheap to purchase your hearts? Or must he thunder to you in a more dreadful accent than the horrours of Everlasting Darkness? Are these but poor and mean Scarecrows, to tell you of a Pit without a bottom, of a Worm that never dyeth, of a Fire that shall never be quenched? Or what is the matter that the Sinner stirreth not? Is the Scripture a dead Letter? And needeth it to be actuated and enforced by a living voice? God hath provided us Apostles and Prophets to write Scriptures; so Pastors and Teachers, to explain and apply Scriptures, Eph. 4.11. He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers. Men who are concerned as well as our selves, the value of whose credit we know by their faithfulness in other things, that have the same Temptations, Affections and Necessities as we have; Men with whom we may more familiarly converse, and with less fright than with one from the dead. Oh but one that cometh from the dead is supposed to testifie his own sight and knowledge, and so to speak more feelingly. And have not Gods Messengers some experience? Cannot they say, we declare to you the things which we have seen, and heard, and felt? Have they not been scorched by the Spirit of Conviction, tasted Comfort, felt a change in their own hearts? What can any Messenger from the dead say, that hath not been told you over again and again a thousand times? Would he say that all shall dye? That you see with your Eyes, that presently after Death cometh Judgment? That you pretend to believe already; that the Torments of Hell are terrible and insupportable? This God hath told you over and over: And if we receive the witness of men, the witness of God is greater, 1 Iohn 5.9. That you must repent and be converted? This is that, that is sounded in your Ears every day. Therefore we are better provided already, than to need the horrour of an Apparition, or a warning from one among the dead.

3. It is not because he could propound these Truths with more certainty; for these things are already propounded to our Understandings, and we have sensible confirmation.

(1.) They are propounded to our understandings with a fair and full credibility. The Holy Scriptures have in themselves a self-evidencing light, by which they make it out to the Consciences of Men, that they are of God. Every thing that hath passed the hand of God discovereth its Author, all Gods works have his Signature and Impression upon them, which is legible and visible to every attentive beholder, Rom. 1.20. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal Power and Godhead; so that they are without excuse: Psal. 19.1. The heavens declare the glory of God, and the firmament sheweth his handy work. Not a pile of grass but sheweth its Maker, Praesentem refert quaelibet herba Deum; and surely his Word, (which p. 674he hath magnified above all his name, Psal. 138.2.) is not altogether without such an impress and stamp of God upon it, therein being revealed things most worthy of the Truth, Wisdom, Goodness, and Holyness of God; and suitable to that Wisdom and Truth that is in us, so far as there is any in us. What shall I speak of the most satisfactory way of Reconciliation with God? The fairest draught of Moral perfection, far beyond all that which is of meer Humane Recommendation? Here is no dead fly in this box of Ointment, but all pure and holy without mixture, nothing so accommodate to the necessities of Man, and fit to bring us to the injoyment of that which the reasonable Nature aimeth at. What shall I speak of the Majesty of the Stile, the genuine simplicity of the Narrations, the Harmony of the Parts, the Sublimity of the Doctrines, the Impartiality and Purity of the Precepts, the overflow of God's Love in the Promises, the glorious Rewards, the certainty of the Prophesies? All which are so many innate Characters and Evidences of the Divine Authority of these Writings, by which they clearly insinuate themselves with wonderful force and power into the Consciences of Men, 2 Cor. 4.2. But have renounced the hidden things of dishonesty, not walking in craftiness, not handling the word of God deceitfully; but by manifestation of the truth, commending our selves to every mans conscience in the sight of God. There was an evidence in the Truth it self preached by the Apostles, so there is in the word written by the Apostle, for the voice could add nothing to it, and the Writing take nothing from it. A Man of Art and Judgment discovereth himself in every Book he writeth, Aristotles Writings shew him a Person of great knowledge. Can a Book have God for its Author, and have nothing to discover its Author? 'Tis unreasonable: Masters in Writing or Painting shew their hand, the Scripture doth not stand or fall to the courtesies of Man. Well then, if these things be so, (as certainly they are so) we have more certainty by the Word it self, than possibly we can have by a Messenger from the dead, yea, or a voice from Heaven, for it hath such a signature of God upon it, that we need go no further, 2 Pet. 1.18, 19. And this voice which came from heaven we heard, when we were with him in the holy Mount, who have also [foreign,] a more sure word of prophesie, whereunto ye do well that ye take heed as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts. What greater confirmation, could the Apostles expect, than that voice from Heaven? This is my beloved Son, in whom I am well pleased, Matth. 17.5. Yet Peter who heard that voice, telleth us, that comparatively we have greater security from and by the written Word, not in it self, but as it is given in evidence to us, so that there is no compare between it and one from the dead.

2. We have sensible Confirmations: VVe are wrought upon by sence; now is not ordinarily the word as sensibly confirmed to us, as it would be by a Vision or Apparition from the dead?

(1.) There is the Holyness of Professors, 1 Cor. 14.25. And thus are the secrets of his heart made manifest, and so falling down on his face he will worship God, and report that God is in you of a truth, 1 Pet. 4.4. Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you. Is it not more wonder to see a Living Man, that hath not devested himself of the Interests and Concernments of Flesh and Blood, to deny himself for things to come, then to hear a tale from a dead Man.

(2.) There is the constancy of the Martyrs, that have ratified this Truth with the loss of their dearest concernments, Revel. 12.11. And they overcame by the blood of the lamb, and by the word of their testimony; and they loved not their lives unto the death. 'Tis possible a Man may suffer for a false Religion and Sacrifice a stout Body to a stubborn mind: But is there no true Gold because there hath been some counterfeit Coin? The Devils Martyrs have not been so many for number, nor for Temper and Quality so Holy, so VVise, so Meek as the Champions of the Truth. The Christian Religion can shew you Persons of all Ages, young and old; of all Sexes, Men and VVomen; of all Conditions of Life, Noble and of Low Degree; of all Qualities, Learned and Unlearned. [See Sermons on John 17. p. 256.]

3. Then there is the inward feeling of Gods Children, they find a Power in the word, convincing, changing, comforting, fortifying their hearts. These can speak of what they hear, feel, and tast, as well as one that cometh from the p. 675dead. They have answerable impressions on their hearts, Heb. 8.10. I will put my laws into their mind and write them in their hearts, 2 Cor. 3.3. Ye are manifestly declared to be the epistle of Christ ministred by us, written not with ink, but with the spirit of the living God, not in tables of stone, but in fleshly tables of the heart. All this stampt upon the heart in legible Characters. A true Christian is the lively transcript of his Religion; the Scriptures are the Original, and every Believer is the Copy, it is gone over again in his heart.

4. Those that have no Experience of this have a secret fear of the power of the word, Iohn 3.20. For every one that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. He will not come to the light, because he is afraid of the Majesty of God shining forth in the Scriptures: Men dare not muse upon, and seriously consider the Doctrine therein contained. Atheisme lyeth in the heart, the Seat of desires, Psalm 14.1. The fool hath said in his heart, there is no God. Men question the word, because they would not have it true; they are willing to indulge their lusts, and therefore they are afraid of the word that forbiddeth them: As Ahab was loath to hear Michajah, because he prophesied evil: Strong Lust maketh us incredulous. A Malefactor desireth to destroy the Records and Evidences that are against him.

(5.) There are also outward Effects of the Power of the VVord; its propagation throughout all the VVorld within thirty years, or thereabout, the Doctrine it self contrary to Nature, it doth not court the Senses, nor woe the Flesh; it doth not make offers of splendour of Life, or Pleasures and Profits, but biddeth us deny these things, and expect troubles; the drift of it is to teach Men to row against the stream of Flesh and Blood, to renounce our Lusts, deny our Interests. And this was done by a …ew Fishermen, who had no long Sword, no Publick Interest or Authority to back them, and that in the face of the Learned VVorld; when all Civil Disciplines were in there foreign and height. The word prevailed against Ancient Customs, the Ark was to be set up in the Temple, that was already occupied and possessed by Dagon.

(6.) Then consider the many sensible Effects of the VVord, as the Accomplishment of Prophecies, Promises, Threatnings, and Answer of Prayers, Gods Providence is a Comment upon Scripture. It is an Authentick Register, and Infallible Prognostication and Kalender. VVe need not have one come from the dead to tell the truth of it, it is fulfilled before our eyes every day.

4. Or else they can convey a Power, or expect that God will co-operate more with their report, than with the Holy Scriptures. Surely they are finite Creatures though passed out of this Life: Nothing can convert and turn the heart of Man, but the Infinite Power of God; all the Angels in Heaven cannot pluck one Sinner out of the State of Nature. VVe read one Angel could destroy One Hundred Eighty Five Thousand in Senacheribs Hoast, 1 Kings 19.35. But all the Angels cannot convert one Soul.

But will God co-operate? Alas when all prejudices are removed, Men are nothing the better, till the Lord puts in his Grace; the Iews suppose Moses and the Prophets to be of God, they were confirmed by notable Miracles, the fame of which continue among them. But the matter is about Gods Efficacy; But now God concurreth with his instituted Course, common means of Gods appointing have a singular efficacy annexed, as Reading, Acts 8.32. Hearing Mark 4.24. Meditation, Acts 17.11. Christ dyed to sanctifie Ordinances, Eph. 5.26. and there if ever shall we meet with the Power and Grace of God.

Secondly, Against it: There are more rational prejudices that lye against any other way than this way that God hath taken. As to instance in the matter in hand.

1. It is no mean scruple about the lawfulness of hearkning to one that should come from the Dead, since they are out of the Sphere of our Commerce, and it is a disparagement to the great Doctor of the Church Against consulting with the Dead, See Deut 18.10, 11, 12, with 14, 15. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an inchanter, or a wi…ch, or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. For all that do these p. 676things are an abomination unto the Lord, and because of the abominations the Lord thy God doth drive them out from before thee. For these nations which thou shalt possess hearkned unto observers of times, and unto diviners, but as for thee the Lord thy God hath not suffered thee so to do. The Lord thy God will raise up unto thee a Prophet from the middest of thee, of thy brethren, like unto me, unto him ye shall hearken. It would make Religion ridiculous, like a story of Hobgoblins and Bugbears, wherewith we fright Children, or like the fond superstitions of the Heathens, that held the World under the servility and bondage of scrupulous fears.

2. It is not so sure a way. How could we trust or believe any one that should bring a message from the dead, since impostors are so rise? Satan can turn himself into an Angel of Light. What security can we have against delusions? How miserably we may be deceived by Stories from the dead, is to be seen in Popery. Therefore it is a favour that we have such a sure rule. Gal. 1.8. But though we, or an angel from heaven, preach any other gospel unto you, than that we have preached unto you, let him be accursed. We shall never be free from evil designs.

3. It is not so effectual a course as some think. The great Doctor of the Church arose from the dead, which was confirmed by Five Hundred Witnesses, nothing so credible, and yet they would not believe and repent for all that. The Iews would not believe Lazarus, when after he had been four days dead, he was raised up again.

4. 'Tis not so familiar a way, and therefore not so fit to instil Faith, and reduce Men to God's purpose by degrees, as the written word, to which we may have recourse without affrightment, and that at all times. This Spirit must be supposed to appear but rarely; for if it were frequent, and settled into a constant converse, the way would be contemned. But here we may view and review the Counsel of God in our most deliberate and serious thoughts, and by searching come to know the mind of God. Faith groweth in a rational way, Acts 17.11. These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures dayly, whether these things were so.

1. VSE. Information.

1. That Man is apt to indent with God about believing and repenting upon terms of his own making, Matth. 27.42. If he be the king of Israel, let him now come down from the cross, and we will believe him. Psal. 78.19. Can God furnish a table in the wilderness, Matth. 4.3. If thou be the Son of God, command that these stones be made bread. Many require Miracles, or new Apostles, that maketh them turn Seekers; or a Testimony from the dead, a Spirit or a Vision, and that maketh them turn Atheists; or an Infallible Interpreter, that should solve all questions, or excuse them from the pains of Study and Prayer, and that maketh them turn Papists. Thus foolishly would we give Laws to Heaven, and prescribe to God how he shall reveal his mind to Men. God will not alwaies give sensible confirmation.

2. There lye more prejudices by far against any way of our devising, than against the course which God hath instituted for the furthering of our Repentance. Man is an ill Caterer for himself, the People slighted Moses, and would hear God himself speak. But when he thundred upon the Mount, then they say, Let us no more hear the voice of God, for then we shall dye, Exod. 20.19. And they said unto Moses, speak thou with us, and we will hear; but let not God speak with us, lest we dye. All Gods institutions are full of reason, and if we had Eyes to see it, we could not be better provided for.

3. God in giving the Scriptures hath done more for us than we could imagine, yea, better than we could wish to our selves. He hath certainly done enough to leave us without excuse. You think if one came from the dead, this would be better, but you have more, and therefore if you be damned, it will not be for want of Power, but want of Will, you have more than if one came from the dead. Try what you can do with Moses and the Prophets. It is a great Mercy to have a Rule by which all Doctrines are to be tryed, to have a Standard and Measure of Faith; and that put into Writing, to preserve it against the weakness of Memory, and the Treachery of evil designs; and that translated into all Languages. That we have such a Rule, and so thoroughly finished is a great Mercy.

p. 6774. That we are apt to betray present advantages by wishes of another Dispensation, as that we may have Oracles and Miracles. It is but a shift to think of other means than God hath provided. They that believe not the Word, will not believe one that should come from the dead. Extraordinary means will not work upon them, upon whom ordinary do not prevail. Whatever Dispensation God uses, Man is Man still, Psalm 78.22, 23, 24. They believed not in God, and trusted not in his salvation, though he had commanded the clouds from above, and had opened the doors of heaven. And had rained down Manna upon them to eat, and had given them the corn of heaven. There were Unbelievers and Carnal Wretches when there were Miracles, and so there would be still. Though there were never so sufficient proof, yet such is our perverseness, that we shall slight Gods Counsel, Man is ever at odds with the present Dispensation. It is a sign the heart is out of order, or else any Doctrine that is of God would set it a work.

5. Those that like not the Message will ever quarrel at the Messenger, and when the heart is wanting, something is wanting. We have means enough to believe, it is our own carelesness and obstinacy that we do not, Matth. 11.18, 19. Iohn came neither eating, nor drinking, and they say he hath a Devil. The Son of man came eating, and drinking, and they say, Behold! a man gluttonous, and a wine-bibber. a friend of publicans and sinners. There is alwayes one exception or another.

6. How credulous we are to Fables, and how incredulous as to undoubted Truths? Spirits and Apparitions, these things are regarded by us; but the Testimony of the Spirit of God speaking in the Scriptures is little regarded.

2. VSE. To exhort us to improve the Scriptures to Repentance. This is the great work.

Here I shall shew you,

1. What Repentance is.

2. What the Holy Scriptures offer to work us to Repentance.

3. How we may improve these.

I. What Repentance is. It is a turning of the whole Heart from Sin and Satan. to serve God in newness of Life: Or a turning from Sin, because God hath forbidden it, to that which is good, because God hath commanded it. There are in it as in every action two tearms, a quo and ad quem:

(1.) The Terminus a quo, that from which we are to turn. We turn from something, from Sin, Acts 8.22. Repent of this thy wickedness, foreign, from thy wickedness, from dead works, Heb. 6.1. Repentance from dead works. And Satan is sometimes made the term from which, because the Sinner falleth to his share, Acts 26.18. To turn them from darkness to light, and from the power of Satan to God.

2, The terminus ad quem, the term to which we are to turn, that is, to God. Acts 20, 21. Repentance towards God, to the truth, 2 Tim. 2.25. If God peradventure will give them repentance foreign, to the acknowledgment of the truth. To Holyness and newness of Life, Rom. 6.4. Even so we also should walk in newness of life. To Life, Acts 11.18. Then hath God also to the Gentiles granted repentance unto life. According to which terms there is a double Action required of us, Humiliation, and Reformation; Humiliation or Compunction, and a due remorse for Sin; Reformation, or a change of course. Which answereth to the double work of God upon the Soul, Mortification, or the subduing of Sin; vivif…cation, or the infusion of Life. So suitably there are aversion from Sin, and a conversion to God, and the things of God; which is expressed by two Duties, confession of Sin, and entring into Covenant with God; serious confession of Sin is Mortification acted, entering into Covenant with God is vivification acted, or the desire of Grace expressed. Confession of Sin is required, that a Man laying aside all Extenuations, Evasions and Excuses may take shame to himself, giving Glory to God entering into Covenant with God, is required, that a Man p. 678may be under a firm Obligation of Obedience, and be cautious over his own heart and wayes; the one respects Sin past, the other Sin to come.

First, Let us speak of the first Act, and the Terminus a quo, turning from Sin. Supposing the Judgment inlightned, and the Heart made tender by Grace, the work doth mainly discover it self in the Affections of Fear, Shame, Grief and Indignation. True Humiliation is begun in Fear, continued in Shame, carryed on by Sorrow, and endeth in Indignation. And so Sin is renounced, and the Power of it broken. And indeed when ever we renew our Repentance upon special occasions, these are the Affections that are to be exercised. They all have a proper ground and consideration to set them at work. (1.) Fear leadeth the Rank. That trembleth at the Wrath of God, and Judgment to come; an accusing Conscience telling us that we are in a state of Damnation. (2.) Shame looketh upon Sin not only as hurtful, but filthy and brutish: 'Tis foreign, a fear of just reproach for the filthiness and folly of Sin. (3.) Sorrow loks upon Gods goodness, and Sins unkindness; lamenting that ever we should loose the favour of such a God as this is, who hath made us, and kept us, and gave his Son to die for Mankind; now that we should forfeit his favour! (4.) Indignation is stirred up by the unseemliness and disproportion of Sin to the Nature of Man, much more to Grace infused, or that Interest we have, or would have by Christ. In short, Fear looketh upon Sin as damning; Shame as defiling; Sorrow as offensive to God; Indignation is mis-becoming our present Resolutions, Hopes and Interests. The guilt of Sin causeth Fear; the stain, shame, the unkindness, sorrow, the unsuitableness, indignation. By this means did we come to be divorced from Sin, and by these means it is dayly weakned.

1. The first awakening of the Soul is by the sense of the Wrath of God, and Everlasting Woe denounced on impenitent Sinners. You have done that which in its own Nature deserveth you should suffer Eternal Torments, and be separated from the Lord, and be cast forth with the Devil and his Angels. And then the Sinner being under a fear of being condemned, cryeth out, O what shall I do to flee from the Wrath to come! I am undone and lost, unless God help me. I say, here the work beginneth, Punishment is soonest felt, and the first Notion that we have of Sin is the guilt of it, which causeth …ears and terrours with respect to the Wrath that is to ensue. So it is said of those Converts, Acts 2.37. That they were pricked at their hearts; they were troubled about their Condition. It requireth a quicker and more tender sense, to be sensible of the folly and filthiness of Sin A Man that is covered with noisom Boils and Soars, the first thing that affecteth him is the pain, though he also abhorreth the sight and smell of them▪ First, We tremble at the thought of God's Judgments, before we are ashamed of Sin, or grieve for it: In renewing our Repentance this is an Ingredient. It is not against the liberty of the Gospel to make use of threatnings; we are sluggish, and need all kind of helps.

2. There is Shame and self-loathing; which ariseth from an apprehension of the odiousness of Sin, Ezek. 6.9. They shall loath themselves for the evils which they have committed in all their abominations. Iob 42.6. I abhor my self, and repent in dust and ashes: So Ezra 9.6. O my God! I am ashamed, and blush to lift up my face to thee, my God. They are ashamed to look God in the face, they have dealt so unworthily with him: This is to hate Sin as Sin, when a Man is not only afraid of it, but ashamed of it, as it is against the Revealed Will of God; not only as it bringeth Misery, but as it crosses Gods Will: Not only for the Evil after Sin, but the Evil in Sin: That you have polluted your Souls, defiled your Natures, defaced the Image of God, become as a Beast before him, Psalm 73.22. So foolish was I, and ignorant, I was as a beast before thee. O what a Fool I was to turn my back upon God! to imagine that any good could come of Sin which God hateth! and to practice a thing so unbefitting the reasonable Nature!

3. Sorrow and Lamentation to the Lord; which ariseth from a thought of the Lords goodness, and Sins unkindness, Zach. 12.10. They shall look upon me whom they have pierced, and they shall mourn for him. Luke 7.47. She wept much because she loved much. Sin will affect the heart most, when the wrong done to God is considered, who never shewed any backwardness to our good; but who p. 679gave his Son to dye for us. He made us at first, and how soon can he take from us that which he hath given us. He hath obliged us with a multitude of benefits, Isa. 1.3. I have nourished and brought up children, and they have rebelled against me. Rom. 2.4. Or despisest thou the riches of his goodness and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance? And shall we use all these as Weapons of Unrighteousness? Food, Rayment, Peace, Plenty? Ah but his Christ above all? Oh, never any sinned as I have done! The Devil sinned, but Christ never dyed for him, as he did for me: Iudas sinned, but he was never pardoned as I have been: Achan sinned, but he had not that Light and Knowledge of the Gospel that I have had; he did not live under such Means as I have injoyed; we content our selves with an hasty Sigh, Oh but it is a deep Sorrow that is required, and an active pungent grief, renting the heart, Ioel 2.13. Afflicting the soul: Levit. 16.29. Matth. 26.75. Peter wept bitterly. When we are touched with a sense of our unkindness to God, we shall mourn.

4. Indignation, which is an Act of our hatred against Sin, hatred quickned into a Zeal against it. Indignation is the Souls expulsive faculty, when we heartily renounce it, as unsuitable to our present resolutions, professions and hopes, Isa. 30.22. Thou shalt cast them away as a menstruous cloth; thou shalt say unto them, Get ye hence. So Hosea 14.8. Ephraim shall say, What have I any more to do with idols? The Soul saith first, when it is convinced, Oh what have I done! And then, What shall I do? And then, What have I any more to do? If a Christian did remember what he is, and what he hopeth for, these Questions would be more rise with him: Repentance is not a bare purpose to leave Sin, but to leave it with an hatred and deep displeasure against it.

SERMON II.

LUKE xvi.30, 31.

And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent.

And he said unto him, If they hear not Moses and the Prophets, neither will they be perswaded, though one rose from the dead.

Secondly, I Now proceed to the next terme, which is the Terminus ad quem, turning to God, which is done in two things.

1. A Setled Purpose and Solemne Dedication of our selves to his Use and Service, which is a Resolution taken up upon Debates of Conscience, Luke 15.17, 18. And when he came to himself, he said, how many hired servants of my fathers have bread enough, and to spare, and I perish with hunger, I will arise and go to my father. First he came to himself, then I will go to my Father. This ariseth out of a sense of Gods Mercy in Christ, Rom. 12.1. I beseech you, brethren! by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. Lord! accept me for thine, and is the Fruit of super-natural Grace, Iames 1.18. Of his own will begat he us with the word of truth; and is accompanied with shame that God so long hath been kept out of his Right, 1 Pet. 4.3. For the time past of our life may suffice p. 680us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries; and a purpose to serve him with all our might.

2. It is seconded by a real performance. Matth. 3.8. Bring forth therefore fruits meet for repentance. Acts 26.20. That they should repent, and turn to God, and do works meet for repentance. Without these he is a Lyar, and deceiveth his own Soul; if the Heart be not more watchful over it self, affraid to offend God, and grieve his Spirit, more tender of the least Sin, more careful to please God in all things, more close at work in the business of Eternal Life. These are fruits worthy of Repentance; this is that foreign, that which we do more than Carnal Hypocrites, Fruits suitable to the power of Grace working in us, and to our professions of respect to God. This is the summ of the Doctrine of Repentance.

II. What doth the Scripture offer to perswade us to this work.

1. It clearly layeth down the absolute and indispensible necessity of it in grown Persons, or such as are come to years of discretion, Acts 3.19. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. Luke 13.5. Except ye repent, ye shall all likewise perish. Ezek. 33.11. Say unto them, as I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way, and live: Turn ye, turn ye, from your evil wayes, for why will ye dye? O house of Israel! One way or the other, turn or dye; it is no moot point or matter of Controversie. There are many Controversies about other things, but in this all is clear. Many will say, there is such a doubtfulness, that every one bringeth Scripture, and maketh a nose of wax of it, ductile and pliable to his own fancy. But in points of absolute Duty it is fully clear, and in the Marks of one that shall go to Heaven or to Hell, especially in the Doctrine of Repentance. Make use of the Scriptures, and practice conscientiously according to your Light, and God will clear up his mind to you. By Study, and Prayer, and Practice, you will come to an increase of Knowledge, Iohn 7.17. If any man will do his will, he shall know of the doctrine whether it be of God, or whether I speak of my self.

2. It doth not only call for Repentance, but a speedy Repentance: Heb. 3.7, 8. Wherefore as the Holy Ghost saith, to day; if ye will hear his voice, harden not your hearts: Ioel 2.12. Therefore also now saith the Lord, Turn ye even to me with all your heart, God standeth upon now. If the Season were not determined, yet the Nature of the thing would bear it. A necessary work that is to be once done, should not be left to uncertainties. But because Men are loose and arbitrary, and think they may make use of Repentance at their leisure, therefore the Scripture is as peremptory for the Time, as for the thing: Now, and to day, if you will hear his voice, harden not your hearts: Assoon as you are convinced of your sinful estate. Why not now? Sin is such an evil that you cannot be rid of it too soon: Sin is as a Poyson in the Bowels, a Fire in a Building: Now who will say, we will get an Antidote next Week? Or quench the Fire hereafter? Sin is a Wound, and shall we let it alone till it fester and rankle? No Wound so dangerous as that which destroyeth Body and Soul; no Fire so dreadful, as the Wrath of God; no Poyson so hurtful as that of Sin, it robbeth us of Eternal Life. God hath not given us leave for a day, nor for a moment. If a Man were banished by Proclamation, and it were Death whoever should entertain and harbour him after ten dayes, till the time were out, there were no danger; but God faith now. When we are in any trouble, we cannot brook any delay, Psalm 102.2. In the day when I call, answer me speedily: We must have a present Answer; and shall God stand waiting, when there's danger of his dishonour? Therefore now while it is to day turn unto God. To Morrow is a very uncertain thing. Besides, if you were certain of to Morrow, it is folly to lye under the Wrath of God any longer. If really you are convinced of a Sinful State, why do you not repent and return to God now? In every Sinful Action thou art laying thy Soul at pawne, and one Sin more may fill up the Measure of your Iniquity. Besides, every day will make you more unfit to turn to God; and it is base self-love to think of indulging the Flesh longer, provided at length you can be saved.

p. 6813. The Scripture sheweth the profit of it:

(1.) What a Remedy it is against Sin. Ezek. 18.30. Repent, and turn your selves from your transgressions, so iniquity shall not be your ruine. Every Man is a Sinner, but every Man shall not dy by Sin. There is in Sin reatus, culpa, poena, macula: (1.) Reatus, the Guilt that is blotted out, Acts 3.19. Repent, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. Sin is written in two Books, one in Gods keeping, the other in our own. He doth not say, that we may blot out our Sins out of Gods Book, that is not the Debtors, but the Creditors work, to cross the Book, Isa. 43.25. I even I am he, that blotteth out thy transgressions for mine own sake, and will not remember thy sins. There is an hand-writing against us, but it is blotted out when we repent. Our own Book is the Book of Conscience, Heb. 10.22. Having our hearts sprinkled from an evil conscience: The Worm of Conscience gnaws us till we repent, then the Spirit blotteth it out of our hearts. (2.) Macula, the stain; the more a Man sinneth, the more he is inclined to Sin; as a brand that hath been once in the fire is apt to take fire again. We lose tenderness by every act of Sin, and the smart of Repentance is a means to kill the Sin, as breaking up the fallow Ground doth destroy the Weeds. Ier. 4.3. Break up your fallow ground, and sow not among thorns. (3.) Culpa, the Blame: God will not upbraid us with former Sins: Mark 16.7. Go tell my disciples and Peter: It is judged in one Court already; not a word of Peters miscarriage, tell him, I am risen. (4.) Poena, the Punishment that is done away by Repentance, we may look for days of Refreshment.

(2.) The Comfort it will bring. God hath Comforts for his Mourners, Matth. 5.4. Blessed are they that mourn, for they shall be comforted. Never such sweet revivings as after Godly sorrow; 2 Cor. 7.10. For godly sorrow worketh repentance to salvation never to be repented of. Many have repented of their Carnal Mirth, but never any of their Godly sorrow; you will never curse the day of your new birth.

4. The Scripture offereth Grace, and help of God to work this in us: Ezek. 11.19, 20. I will give them one heart, and I will put a new spirits within you, and I will take the stony heart out of their flesh, and will give them an heart of flesh. That they may walk in my statutes, and keep mine ordinances, and do them, and they shall be my people, and I will be their God. Men will say they cannot repent, come and wait upon God, and he will give you to repent, Acts 11.18. Then hath God also to the Gentiles granted repentance unto life God doth not only give occasions of Repentance, time of Repentance, means of Repentance, but power to repent, yea, repentance it self, Acts 5.31. Him hath God exalted with his right hand, to be a Prince and a Saviour, to give repentance to Israel, and forgiveness of sins. So that if we would turn wrangling into Prayer, and bemoan our selves, and say, Ier. 31.18. Turn us O Lord! and we shall be turned: If we would follow him close, we need not be discouraged.

5. The Scripture layeth down powerful Arguments to quicken us to Repentance, which have a marvelous tendency and influence that way. I shall single out three, The Death of Christ, The Day of Judgment, and the Torments of Hell.

1. The Death of Christ. A serious Consideration of the Death of Christ will further Humiliation and Reformation.

1. Humiliation.

(1.) Here is the highest instance of the Love of God, and the purest Fountain of Tears is Gods Love; Mary wept much, because much was forgiven her. Nothing thaweth the Heart more than the warm beams of Mercy. Wrath causeth Sorrow to flow like Water out of a Still by the force of Fire, but Love gently melteth the Heart, and causeth it to run out at the Eyes in a Flood and Stream of Tears. Here is the highest instance of Gods Love. Christ is the greatest gift that ever he gave the World; when he gave us Life, and Breath, and all things; though he gave them to us, yet he gave us nothing from himself: But now out of his bosome he gave us Christ, that is Love, Iohn 3.16. God so loved the world, that he gave his only begotten Son. It cannot be told, it can only be wondred at: p. 682Rom. 5.8. But God commended his love towards us, in that while we were yet sinners, Christ dyed for us. So great a Person for such vile Creatures! How can an ingenuous heart think of this? I have sinned against God that gave his Christ! I have grieved his Spirit, that loved me, and dyed for me! Saul had an hard Heart, and yet he wept when David told him, how he had spared him, when it was in his power to kill him, 1 Sam. 24.16. Had God done no more for us but spared us, that should melt us; but he commended his Love that Christ dyed for us.

2. Here is the truest spectacle of Sin, for all that was done to Christ, Sin did it. What could Men or Devils do? Men could do nothing, Iohn 18.6. Assoon as he said unto them, I am he, they went backward, and fell to the ground: Poor Dust and Ashes swooned at the breath of his Mouth. Not Devils, he could cast them out with a Word. Not Gods Justice, that hath no place against Innocency. No, it was we, not Iudas, nor Pilate, nor the Romans, nor the Iews, but we that have pierced him, Zechar. 12.10. They shall look upon me whom they have pierced. This will give us the truest spectacle of Sin. The old World was a sad spectacle, but that is no wonder, a filthy World to be washed with a Deluge. Sodom was another sad spectacle, Hell was rained out of Heaven, but it is no wonder to see combustible matter burn. But Christ was a green Tree, the Son of God, Holy, and Undefiled, who was made Sin only by a voluntary susception, but when he was made Sin, God spared him not. Now the hainousness of Sin appeareth, (1.) In the value of the Sacrifice. (2.) The Extremity of his Sufferings.

1. In the value of the Sacrifice. Nothing could expiate Sin, but the Blood, and Shame, and Agonies of the Son of God. A Man would have thought that a Word of Christs Mouth would have pacified God, but so great was the offence, that though he cryed with strong cries, God would not hear him, till he had endured his Wrath. Christ prayed, Matth. 26.39. O my Father! If it be possible, let this cup pass from me. But God would not bate him a farthing. If you would know Sin, go to Golgotha.

2. The Extremity of his Sufferings. His outward Sufferings were much. If you consider the Majesty of his Person, he was the Great God, that filled Heaven and Earth with his Glory, and yet was sold for thirty pence, the price of a Slave. His back was mangled with Whips, his Body nailed to the Cross, he was scorned in all his Offices, a variety of Sorrow was poured in by the Conduit of every sense, seeing, smelling, tasting, hearing, and feeling. If you consider the Excellency of his Constitution, his Body being framed by the Holy Ghost was of a more exact temper, his Senses more lively; they that enjoy Life in a higher measure than others, the more delicate the Sense, the higher the Pain; the back of a Slave is not so sensible of stroaks, as of one that is nicely and tenderly bred. His Senses were kept lively and in their full vigour, he refused the stupifying Cup that was given to him. He kept his strength to the last, this appeared by his strong cry when he gave up the Ghost, Luke 23.46. And when Iesus had cryed with a loud voice, he said, Father! Into thy hands I commend my spirit; and having said thus, he gave up the ghost. But what is this to what is inward? The Agonies of his Soul under the Curse and Wrath of God due for Sin; his Desertion of the Father, it is more to see the Sun eclipsed, than to see a Candle put out; he complained that his soul was exceeding sorrowful, even unto death, Matth. 26.38. His Soul dwelt with God in a Personal Union, Christ knew how to value his Fathers Wrath, he had an excellent Judgment, and tender Affections. When he sweat drops of curdled Blood, he needed support from an Angel. Now put all these Circumstances together, and see if Sin be a light thing.

Object. But many think this lesseneth Sorrow. Christ hath endured so much, what need they be troubled?

Answ. (1.) These know not what Faith and Love meaneth. Can a Man love Christ, and not mourn for that which was the cause of his Sufferings? Thou art the Man that laid all this upon Christ. (2.) Slight thoughts of Sin are a disparagement of Christ's Sufferings, you make nothing of that which cost him so dear. (3.) Christ's Death doth not nullifie our Duty in this kind, but ratifie it. p. 683He died not only to expiate the guilt of Sin, but also to shew the heinousness of it. God might have taken another course. This for Humiliation.

2. As to Reformation. The Death of Christ furthereth this:

1. By way of Obligation, Gal. 2.20. I am crucified with Christ: Nevertheless I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by the faith of the son of God, who loved me, and gave himself for me. The great Argument that quickneth us to the Spiritual Life is, that it is a thing pleasing and acceptable to him. If we knew any thing pleasing and acceptable to a Man that had redeemed us out of a miserable thraldom, we would do it. They are unthankful Wretches, that dare to deny Christ any thing.

2. By way of Purchase. Our Liberty from Sin was bought at a dear rate, not with Silver and Gold. You disparage your Redeemer, and seek to put him to shame, if you live in Sin, for you go about to make void the purchase, and to overturn the whole business, which Christ hath been establishing with so great a cost: He paid dear for that Grace which you slight; you tye the Bonds which he came to loosen.

3. By way of Conformity to the purity of our Sacrifice. He was without spot and blemish. A Carnal Christian dishonoureth his Head, and puts him to an open shame, as if the Church were but a Sanctuary for naughty Men, and Christianity a design to make us less Careful and Holy. What a spotted Christ do we hold forth to the World! We are to look upon Christ crucified, so as to be crucified with him.

2. The Day of Judgment. The serious Consideration of that day is an help to Repentance; Acts 17.30, 31. He hath commanded all men every where to repent. Because he hath appointed a day in which he will judge the world in righteousness: As Hell worketh on Fear, so this on Shame. It helpeth Humiliation and Reformation.

1. Humiliation. It is a means to prevent the Shame of that Day; if we do not call Sin to mind, God will call it to mind, Psalm 50.21. I will set thy sins in order before thee. The Book of Conscience shall be opened, and not only ours, but Gods Book too. Now it will cost us grief to look upon our Sins, then grief with desperation, terms of Grace are ended, and we can have no hope. A Sinner now blots the Book that is in his own keeping, but then he cannot: We will not own the Convictions of the Word, when it sheweth our Face; but then Iude 15. He will convince all that are ungodly of all their ungodly deeds that they have ungodly committed, and of all their hard speeches, which ungodly sinners have spoken against him. Confession now is neglected, but then all shall be brought to light out of our own Reins: 1 Cor. 4.5. Iudge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkn…ss, and will make manifest the counsels of the hearts, and then shall every man have praise of God. Let us take shame before it be imposed on us. Sins repented of will not be mentioned to our confusion, but only to the glorifying of the Riches of the Lords Grace. They that repent their Sins shall be then blotted out. Acts 3.19. Repent and be converted, that your sins may be blotted out when the days of refreshing shall come from the presence of the Lord.

2. Reformation. It includeth Faith and Obedience. (1.) Faith. Let us get our discharge before that day cometh, then we shall have boldness, 1 Iohn 2.28. And now little children, abide in him; that when he shall appear, we may have confidence, and not be ashamed before him at his coming. The Members of Christ's Mystical Body need not to be affraid of Christ's Judgment, their Advocate shall be their Judge; their Hearts are sprinkled with his Blood, as the Door-posts against the destroying Angel. They that are not careful to be found in Christ, surely they do not believe that God will make inquisition for Sinners. Is the day of Judgment a Fable? Scripture and Conscience saith the contrary; Or are we innocent? Or hath God provided another way than Christ? (2) Obedience. Every thing is written, and must be reviewed. If things were forgotten, assoon as we forget them, we need not revise our Acts, or be so careful of our Conversations. Oh p. 684but we must come to an account! Iames 2.12. So speak ye, and so do, as they that shall be judged by the law of liberty: Psalm 1.5. Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous. What a shameful story will there be produced against careless Sinners? All the business of our lives is to stand in the great Congregation, and to appear with confidence. Would a Man give way to vain thoughts if he knew he were to give an account, or to vain Discourse, if he thought every idle word would be brought to Judgment; or to Carnal Actions though never so secret, if he thought that all these would come to a review, or neglect the Duties of his Calling, if he knew he were to give an account of his Stewardship, or be unmerciful to the Poor, if he did think of, Have you fed? Have you cloathed? Or that he should be examined upon these questions.

3. The Consideration of Hell, or the Dreadful Punishment of Sin: For this is the matter in this Text. This is useful to think of Hell that we may shun it; presumption is a Coward, Matth. 3.7, 8. O generation of vipers! who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance. There is a forced Repentance, they that do not weep for their Sins for a while here, shall there mourn for ever with a fruitless Repentance. It is peace upon Earth. What is Hell? (1.) There is poena damni, the Punishment of loss; a separation from the presence of God, and Everlasting Exile, Depart from me ye cursed! Matth. 25.41. Luke 13.25, 26. When once the master of the house is risen, and hath shut the door, and ye begin to stand without, and to knock at the door; saying, Lord! Lord! open to us; and he shall answer and say unto you, I know ye not whence ye are; and verse 28. When ye shall see Abraham, and Isaac, and Iacob, and all the prophets in the kingdom of God, and you your selves thrust out. When God turned Adam out of Paradise, it was sad, but then he cloathed him, made him Coats of skins; Adam was a Rebellious Child, and was turned out of Doors; but God had a care of him, would not turn him out of Doors without his Garments, gave him the promise of the Seed of the Woman, hopes of a better Paradise? This is the worst part of Hell, to have a glimpse of God, the remembrance of which shall remain with them for ever, and then to be shut out. Thou shalt see it with thine eyes, but not taste it. As a Prodigal reduced to Rags, goeth by the Lands and Houses he hath sold with a sad Heart. (2.) The poena sensus, The Punishments of Sense, the Worm of Conscience, and the Fire of Gods VVrath. The worm of Conscience, the Sting of Conscience, when we think of our folly and imprudence. A Man may run away from his Conscience now by sleeping, reading, working, drinking, sporting, as Cain built Cities, and Saul called for Musick: But in Hell there are no such Diversions, not a Thought free Day nor Night, but Memoria praeteritorum, the remembrance of what is past; slighted Means, abused Comforts, wasted Time, and Sensus praesentium, a Sense of what is present; the understanding maketh Heaven or Hell; and metus futurorum, a fear of what is to come for ever and ever. Oh blind Fools, that we did not think of these things aforehand. The pleasures of the VVorld for a Thousand years will not countervail one minutes torment. And then the Fire shall never be quenched: Heb. 10.31. It is a fearful thing to fall into the hands of the the living God. Do but make tryal, and put your finger in the Candle, and see how you can bear it. Isa. 33.14. Who among us can dwell with the devouring fire? who among us shall dwell with everlasting burnings?

III. How to improve the Scriptures to Repentance.

1. Believe them as you would an Oracle, or one from the dead. Consider the Authority and Veracity of God. The Authority of God, God Commandeth Men to repent, charge the heart in the Name of God, as it will answer to him another day: If God had bidden thee do some greater thing, wouldst not thou have done it? VVill you contradict your Maker? The Veracity of God, these things are true. If you had heard a voice from Heaven, as Abraham, or had a Vision, or a Messenger sent out of the other VVorld, you would believe; you would think him to have a very hard heart, that is not warned by an Oracle, or frighted by an Apparition. God himself hath spoken in his VVord, and is not he of Credit? p. 685You would fly in the face of him that should give you the lye, and will you give the lye to the God of Truth? VVe should be ashamed that the VVord, which is a greater and surer Revelation than Oracles or Apparitions, should prevail no more with us, and that all those Arts of Grace, which are used in the Scriptures do not perswade us to Obedience and Amendment of Life. There is more Reason to perswade a Rational Man that the Scriptures are true, and worth the heeding, than to perswade him of the Truth of any voice from Heaven, or Message by one from the Dead. There you are warned, that if you are un-believing, un-holy, or un-charitable, you shall go to Hell, and as Lot seemed to his Sons in law as one that mocked, e n. 19.14. so we are looked on, as if we were in jest, and it were a matter of course to make one another sad by repeating of Matters mournful and lamentable. If thou hadst seen a Ghost this last Night, or a Devil had appeared to thee in Mans shape, thou wouldst have been terrified, and shall not the threatnings of the word startle thee? So when you are spoken to concerning the joyes of Heaven, it should not seem foreign, as an idle tale, as it is said, Luke 24.11. And their words seemed unto them as idle tales, and they believed them not. The Report of Christ's Resurrection was an idle tale. If an Angel had told you that within such a compass of years you should be in another world, he would have been credited; but you have a more sure word of Prophesie, we tell you the same from Gods word, and yet we are not regarded, as the Israelites did not believe the Spies.

2. Urge thy Heart with it, Recollect your selves, Rom. 8.31. What shall we then say to these things? Come to your selves, Luke 15.17. And when he came to himself. The Prodigal came to himself before he thought of returning to his Father. Psalm 22.27. All the ends of the earth shall remember, and return unto the Lord. Think with your selves, whence am I? Whither am I going? What have I done in the work of Repentance? What will become of me to all Eternity? Here in the Scriptures God himself hath told me what I must look for, and will God deceive me? Oh let me take Gods Directions for the saving of my Soul.

I might take occasion hence to press you to bless God for transmitting such a Doctrine to us, and to give you caution not to look after other Revelations; there are none, or if there were, none can be so certain, and so sufficient as this. And whatever is pretended as a Message from God, bring it to the Scriptures, Isa. 8.20. To the law and to the testimonies, if they speak not according to this word, it is because there is no light in them. Some cry up the Church, some the Spirit in contradiction to the Scriptures; do you take the middle course, go to the word opened and dispensed in the Church, and wait for the Spirits teaching. And whatever is pretended, if it be not according to this, there is no light in it, and if there be no Light of Knowledge, there will be no Light of Comfort, and no Light of Happyness.