THESE Words seem to be a caution given by the Apo­stle against the false Teachers sug­gestion about Perfection in this State, from the instance of himself, so emi­nently called to be an Ambassador [Page 30]for Christ. There were some who insinuated, That it was possible to arrive at such a Degree of Goodness in this Life, that persons might stop there, without any fur­ther improvement, and without a­ny hazard of losing their Reward. This absurd opinion the Apostle endeavours to confute; and from himself shews, That he did not think he was so sure of the Crown, that he could not miss it. I, says he, consider not how much of my Race I have run, what Virtues I have attained, what Proficiency I have made in the Christian War­fare; my business is, while I have Life, and the use of my Faculties, to be still aiming at more emi­nent degrees of Perfection in Ho­liness. I count not my self to have apprehended, I am not so good as I may and ought to be; nor shall the time past which I have spent in gathering together the Christian [Page 31]Graces, suffice for the time to come; but that also shall be employed in holy Exercises, in watchings and strivings, in earnest prayers, and wise considerations; I will still be running my Race, till I come to the very Goal; forgetting those things which are behind, and reaching forth to those things which are before, I press toward the mark, for the prize of the high calling of God in Christ Jesus. While we are on this side the Grave, we are continually ex­posed to Temptations; and by sad Experience we find, that they too often insinuate with, and prevail over us, sometimes by sudden sur­reption or surprize, sometimes for want of a good judgment and a sound understanding; and sometimes for want of substantial Arguments and sutable Considerations; so that still here is work for Repentance, and a renewed Obligation upon us, to grow stronger and stronger in the [Page 32]Lord, and in the power of his might. Virtue is like unto Steel, if it be disused, will lose its lustre, and contract a rust; if those Gra­ces we have acquired, be not exer­cised, and improved, they will soon faint and languish, and leave us to the mercy of every Temptation; for it is not sufficient that we are just emerged and recovered out of a sinful state, that by holy resolu­tion, and much labour we have cor­rected our evil Inclinations and Ap­petites, and are just gotten over the line that parts a good and bad state: For besides that, the line which se­parates these two states of Sin and Grace is not so easily discerned, but that we may in all likelihood be deceived, and imagine that we are happily gotten over into a safe condition, while we are bordering upon the brink of our Original State, and so may at last suffer Shipwreck at the mouth of our Harbour; I [Page 33]say, besides this, it is a shrewd sign that we are yet in our Sins, that we intend no further than just to pre­serve our selves from that everlasting ruin which awaits them; which also demonstrates, that the dread of Hell is the very Life and Soul of our Re­ligion, and that there is not the least instance of the love and fear of God joined with it; without which, all seeming pretensions to Christianity are nothing worth. And further­more, while we rest in such an im­perfect state of Goodness, we have no security against a Relapse, but are every moment in danger of returning into our natural state. The Apostle therefore, who kept a watchful and a jealous Eye upon the inconstancy of his nature, who had well studied himself, and the accomplishments of a Christian, who knew the danger of stopping at any determinate degrees of Goodness, that while he imagined himself sure of a Crown, might by [Page 34]this means at last fall short of it. Herein the Text modestly censures his own insufficiency, and urges, that it was not enough, that he had by watchings and strivings, by earnest prayer, and wise considerations, chan­ged his nature, and conquer'd his passions; but that he still be impro­ving, and aim at the farthermost Degree of Perfection in Holiness. Brethren, says he, I count not my self to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth to those things which are before: I press toward the mark, for the prize of the high calling of God in Christ Jesus. Which words, as they lie, afford us these following Propositions:

• First, That a Christian, while he continues in this Life, must not stop at any determinate degree in Holi­ness, out of a fond conceit that he is good enough already. I count not [Page 35]my self, says the Apostle, to have ap­prehended, and therefore I forget those things which are behind, and reach forth to those things which are be­fore.
• Secondly, That Perfection, as such, is not attainable in this Life, and therefore we ought to be as good as is possible. I press, toward the mark, for the prize of the high calling of God in Christ Jesus.
• Thirdly, And Lastly, That it is very dangerous to stop in the Chri­stian warfare, as being at leisure to listen to Temptations, and so be be­trayed into our natural state. I shall Treat upon these in their order.

First, That a Christian, while he continues in this Life, must not stop at any determinate degree in Holi­ness, out of a fond conceit that he is good enough already; for Holi­ness [Page 36]is every-where in Scripture en­joined in unlimited and indefinite terms. We are commanded not on­ly to have Grace, but to grow in it; not only to walk in all well-pleasing to God, but to abound in so doing more and more; that is, That we do not limit our selves to any pre­sent attainments, out of a slothful Opinion that we are Righteous e­nough; but that we aim at more eminent improvements, reach after those things which are before. It is a very absurd conceit that we are good enough for Heaven, that we have done enough for the attainment of that Reward which God has pro­mised; that we are sufficiently qua­lified to dwell among Angels and Saints. For besides that such a lofty thought of one's self, argues spiritual Pride, than which nothing more ob­noxious to God; so it implies, That we conclude our labours meritorious that Heaven is not a Deed of Gift [Page 37]but our proper right; not a Reward of free mercy, but our just and un­deniable claim. Should we but re­collect what imperfections are min­gled with the best of our Services, how far we fall short of perfect un­sinning Obedience, how often we stain our Innocence, and make work for our Repentance, what strong con­tentions there are between Flesh and Spirit, between our bad Inclinations, and our pious Resolutions; and how often it is, that sometimes through natural infirmity, and sometimes by our own consent, we are betrayed, and overcome; I say, did we but consider how many indecencies we are guilty of, and what a mixture of evils there is in the best of our performances, this were enough to put us out of conceit with our own Goodness, and to quicken and spur us on to rectify the disorders of our nature, and to advance yet more and more in the ways of Holiness; [Page 38]and even when we have done all, as our Saviour expresses it, we must say, that we are unprofitable Servants, we have done that which was but our duty to do; for alas! God does not exact duty from us because he needs it, because he is the better for it. For (besides that he cannot want any thing without himself, that he cannot any ways need mortal Breath to praise him, or hands of Flesh to serve him, who has millions of bet­ter Creatures than we, absolutely at his Devotion, and can with a word create millions of millions more fit­ter than we to honour him) the best estimation we can have of him is much below him; the best expression we can make, is very unworthy of him; he is infinitely excellent be­yond what we can imagine or de­clare. It is only his pure Goodness that moves him, for our benefit and advantage, to demand it of us. He has made Obedience the condi­tion [Page 39]of our happiness, though the utmost we can do, falleth far short of the reward; nor has God set any boundary to Holiness; but enjoins, That we be always abounding in his Work. And alas! What is Finite Service to an Infinite Recompence? A short Life spent here in watchings and strivings, in prayers and tears, in mortification and strict discipline, to a Life in Heaven, where every Eye sparkles with joy, every Heart overflows with gladness, and every Tongue perpetually is imployed in singing the Song of Moses and of the Lamb, where all tears shall be wiped from our Eyes, shall move in a wide and capacious Sphere, and feed up­on an Happiness, which is as large as our capacities, and as lasting as our beings. Can we be good enough to dwell for ever with a God, with whom is no variableness nor shadow of turning? is the farthermost degree of all possible Perfection in Holiness, to [Page 40]be compared with that purity which admits of no abatements? Should he strictly observe the indecencies which are in the best of our performances, or those petulant follies we are guilty of, when in a converted and rege­nerate state, they were enough by their own weight to sink us into Eter­nal Perdition. So that, considering how defective we are at best, there is work enough for Repentance, and for the Exercising of Christian Gra­ces so long as we live. It is not such an easy thing to change an evil mind, to correct a rude nature, and to de­fend our selves against a Relapse; for this it seems is our unhappiness, the flesh lusteth against the spirit, and the spirit against the flesh, so that we cannot do the things that we would, Galat. 5.17. While we are in the bo­dy, we shall meet with difficulties and oppositions, occasioned by the Flesh warring against the Spirit, and ostentimes we are put to it to keep [Page 41]our integrity, and too frequently, ei­ther by surprize, or for want of a good Judgment, or substantial Arguments, and suitable Considerations, we fall, and make work for our Repentance; and this is the business of our whole lives, to repent as soon as we have slipped, and to fortify our selves with the whole Armour of God against Temptations. But thus much for the first proposition; namely, That a Christian, while he continues in this Life, must not stop at any determinate degree in Holiness, out of a fond conceit that he is good enough already. From this I pro­ceed to the Second Proposition; which is

Secondly, That (Perfection) as such, is not attainable in this Life, and therefore we ought to strive to be as good as is possible. I count not my self, says the Apostle, to have apprehended; but this one thing I do, [Page 42]forgetting those things which are be­hind, and reaching forth to those things which are before; I press toward the mark, for the prize of the high cal­ling of God in Christ Jesus. To be perfect, in a strict sense, is to be free from imbecility, whether natu­ral, or contracted; from any ble­mish, or appearance of insirmity; in fine, it implies such an advancement, which admits of no degree beyond it, when a Christian, by special arts has furnished himself with such a Complication of Graces, that he can­not err, nor be in danger of falling; now it is impossible, while our Spi­rits are clogged with Flesh, and de­tained by the infirmities of human nature, to be thus compleat and spotless; for even the best of men, by sad experience find how imperfect and weak they are, how apt to fall; that to regain their innocence are forced to renew their sorrows. Ac­cordingly we read one of the great­est [Page 43]Proficients in the School of Christ, lamenting the corruption of his nature, Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death? Some of the Ancients call this Verse, ge­nitus sanctorum, the groan, or lamen­tation of good Christians, who are troubled at heart, that they are so much interrupted by the importu­nities of the Flesh, that they cannot serve God with better attention, with that strictness of Zeal, and ardency of Affection, they would. For what through the prevalency of the Flesh, and the subtle, but almost incon­ceivable insinuations of the common Adversary, they are sometimes in­different to holy duties, disturbed by a multitude of unbecoming thoughts when engaged in them; send up their prayers with cold desires, are more insensible of their spiritual wants, are sometimes more inclinable to com­ply with a temptation, and are at [Page 44]a loss for Arguments to preserve their innocence; these unhappinesses, and many more, too tedious to in­sert, attending the best of men, are as so many incentives to Repentance, to quicken and spur them on in watchings and strivings; these oblige them to keep a jealous Eye upon the inconstancy of their nature, and to be still furnishing themselves with wise considerations, that they may regulate their infirmities, and reduce themselves to a better compliance with the duties of Religion. The condition of nature is such, that as long as we are in the World, we shall be courted by temptations to lose our innocence; and though we have by hearty endeavours stemmed the Tyde of our evil inclinations, and made our Wills corrective and governable, so that temptations are not so ta­king, nor we in such manifest dan­ger of being deluded by them; yet oftentimes on a sudden, not being [Page 45]immediately upon our guard, we are insensibly betrayed, and make fresh work for our Repentance. Peter little thought when he told our Sa­viour, that he would die with him before he would deny him, that ever he should have been guilty of such a disingenuous act; yet no sooner was he put to proof, but he degene­rated from his so solemn a promise; and accordingly we read him a weeping for what he had done, nay, bitterly, that he who was such an eminent Apostle, had made so great a progress in holy Discipline, should stain his innocence, and lose his peace. In fine, while Flesh and Spirit are joined together, there will be con­tention and war, and during that, it is impossible to be void of weak­nesses and infirmities. Says St. Paul, here we see as through a glass darkly, here we know but in part; in this Life, at best, we are frail defective Creatures; but in another World we [Page 46]we shall see more clearly; there the infirmities of humane nature will be done away, all temptation to sin shall cease, nothing shall interrupt us in our devotion, nor call us off from our enjoyments: then the tempter, who now has permission to use arguments, and lay his baits, shall be confined in the Prison of Hell for ever, and shall never betray or hurt us more. But while we are in this state, through the interruption of the flesh, we are mainly hindered, so that we cannot do the things which we would. And in regard that such is our unhappi­ness, we must not limit our selves to any present attainments, stop at any determinate degree in Holiness, out of a fond conceit, that we are good enough already, but follow the Apo­stle's example, who thus speaks of himself; I count not my self to have apprehended; but this one thing I do, forgetting those things which are be­hind, and reaching forth to those things [Page 47]which are before: I press toward the mark, for the prize of the high cal­ing of God in Christ Jesus. But I ha­sten to the Third and Last Proposi­tion, (viz.)

Thirdly, That it is dangerous to make a stop in the Christian war­fare, out of a fond conceit that we are good enough already, as being at leisure to listen to Temptations, and so be betrayed into our first and na­tural State. For as it argues the being weary of well-doing, that we begin to be cloyed with Virtue and strict Discipline, are tired out by Watchings and Strivings, when we thus slacken our pace in the Christian warfare, and only entertain our selves with the consideration how much of our race we have run, and are contented with what we have already done; so we give the fairest advantage imaginable for Temptations to insinuate with, and the Devil to exercise his Arts [Page 48]upon us. A Self-conceited Christian is a fair invitation to him; nor can he have a better prospect of success, than when he finds a Man puffed up with an over-weaning Confidence of his own strength. For then some­times he works upon him by a sud­den surreption or surprize, as being not thoughtfully disposed, nor in a watchful posture; sometimes again he insinuates with, and prevails upon him, he not having his Mind furnish­ed with wise Considerations. He that once begins to abate his Endeavours, to disuse that strict discipline he was wont to exercise himself under, to admit of larger allowances, and to li­mit himself to present attainments, will go back much faster than ever he went forward; for those Vertues he has acquired, being not constantly exercised, will by degrees grow weak and faint, and at length terminate into final Apostacy. And besides this, it is just with God to suffer such a [Page 49]one finally to miscarry, who has been so long taking Heaven by storm and violence, has broken through so many oppositions to come at it, and in de­spite of all the darts of temptation from without, and of all the weights and pressures of inclination from within, was gotten up as it were to the top of the Scaling Ladder, had laid his hands on the Battlements of Heaven, and was ready to leap in, and take possession of the joys of it; and at last slackens his hold, abates his industry, and sits down secure and careless; I say, it is just with God to permit such a one to fall, and that finally: That after the blessed Spirit has cultivated his Na­ture, and planted it with Vertues, he unravels his Workmanship, and turns his growing Sharon into a barren Wilderness. Thus we see how dan­gerous it is to stop at any deter­minate degree in goodness, out of a fond conceit that we are good [Page 50]enough already, that we are liable to relapse into our former state, and shall plunge our selves into a mise­ferable condition. The Apostle there­fore wisely considered this, and re­solved to be still advancing more and more in the Christian War­fare. I count not my self, says he, to have apprehended, or either were already perfect; but I fol­low after, if that I may appre­hend that, for which also I am apprehended of Christ Jesus; for­getting those things which are be­hind, and reaching forth to those things which are before: I press toward the mark, for the prize of the high calling of God in Christ Jesus.

I now proceed to draw some useful and practical Inferences from what hath been said, and so conclude. And here,

First, If this Life be a time of Trial and probation, wherein God has appointed much work to be finished by us; let us forthwith set our selves about it, especially considering how uncertain our stay is here. Let us never abate our endeavours, nor slacken our diligence out of a fond con­ceit that we are good enough already, lest we finally miscarry. It is not enough that we correct the indecencies of our natures, and stem the Tide of our evil inclinations; that we forsake our Sins, and hate them; but that we also attain all the Christian Vertues and Gra­ces, and these to grow and flou­rish, by exercising them about their proper Object, even God. Now this is not a fatigue to be accomplished on a sudden; it is not an easy thing to make an evil mind comply with a Vertue; here must be many Strifes and [Page 52]Contentions, strong Disputes, and shrewd Arguings, before our stub­born Wills can be brought to a fair compliance with a Christian Grace; and then here must be great industry used to digest it into habit and Custom, or other­wise it is sooner lost, than it was gained. And then, considering the many Temptations from without us, which are continually inter­rupting us by their restless im­portunities, it is very difficult to retain a Vertue, after a long and tedious pursuit after it; and the case being so, this will keep us for ever sufficiently Employed, and oblige us to Eternity to be still aspiring beyond our present At­tainments.

Secondly, Nor is there the want of Encouragement, to spur us on in the Christian Warfare. The Reward far exceeds our Labour, [Page 53]will make us amends for the ve­ry worst we can undergo. What is it to spend a few days or years in striving and contending with our inclinations; in Conside­ration and Watchfulness, in Ear­nest Prayer and Severe Refiections on our selves, when we are as­sured before-hand, that at the End of this short conflict, we shall be carried off by Angels in Triumph into Heaven, and there receive from the Captain of our Salva­tion, a Crown of Everlasting Joys and Pleasures; when after a few moments Pains and Labour, we shall live Millions of most happy. Ages, in the ravishing fruition of a boundless Good? I say, Who that considers what great things God has prepared for them that love him, would boggle at the difficulties in the Christian War­fare? Is it not a ravishing Con­templation [Page 54]to think, that the time is coming, when we shall bathe our dilated Faculties in an over­flowing River of Pleasures, and feed upon an Happiness which is as large as our Capacities, and as lasting as our Beings!

Let us therefore run with Pa­tience the Race that is set before us. And may the God of Peace which brought again from the Dead our Lord Jesus Christ, the great Shepherd of the Sheep, through the Blood of the Everlasting Covenant make you perfect in every good Work, to do his Will, Working in you that which is well-pleasing in his sight, through Jesus Christ our Lord.

To whom, with the Father and Ever Blessed Spirit, be go­ven [Page 55]all Honour, Praise, Thanks­giving, and Obedience, now, henceforth, and for Evermore. Amen.

BESIDES the many Blessings which Religion Intitles a good Christian to, while he continues in this Life, such as God's special Favour and Protection, Success to his Endeavours, a reputable Name, and such like; there is yet one eminent advantage which it pro­duces at the last gasp, as our Wise man observes in the Text; and that is, a solid Hope and Consi­dence of an Inheritance with the Saints in Light, an assurance of [Page 60]going to God, and living with him to all Eternity. This was it which solaced the Apostle St. Paul when under the apprehension of an ap­proaching and cruel Death, 2 Ep. Tim. 4.6. I am now ready to be offered up, and the time of my de­parture is at hand; but still this is my Comfort, my Life hath been spent in God's Service; I have fought the good fight, I have finished my course, I have kept the faith; and therefore I rest in this, that henceforth there is laid up for me a Crown of Righteousness, which the Lord the Righteous Judge will be­stow upon me, when he comes in the last Day, to dispense his Re­wards and Punishments. It is a sweet Reflection to a good man, when he is packing up for Eternity, that he made it his care and business to dress his Soul for the embra­ces of the Father of Spirits; to think that he shall bathe his di­lated [Page 61]Faculties in an overflowing River of Pleasures, and feed up­on an Happiness which is as large as his Capacity, and as lasting as his Being; to think that as soon as his Soul is stormed out of the outworks of Nature, the Angels, which are ministring Spi­rits, will convey it into Abra­ham's Bosom; I say, such a thought as this upon a Death-bed, miti­gates the Ragings of an imperious Disease, sweetens the bitter Cup, and renders the approaches of Death less formidable and scaring. Whereas, when a Wicked man, after re­peated Provocations, and wilful resistings of Divine Grace, is flung by an invisible hand upon his Sick or Death-bed; he is presently Ar­raigned by his injured Conscience, and a large Catalogue of all his Sins is opened and read before him; he is afraid to Dye, because he [Page 62]has all along lived in Rebellion against God. And here we may imagine what a surprize the Wretch is in, to think, that he must live out a long Eternity in unpi­tiable Sighs and Groans, and en­dure the Vengeance of an irrecon­cilable God; that no sooner will Death cut the Thread of Life; but he enters into a World of despairing Ghosts; and that at the Day of Judgment, must change his unhappy condition for a much worse; these are the Thoughts which usually attend ungodly men, when they are making their Exit, unless they are hardned, or de­prived of their senses through the Violence of their Distemper. This is the last punishment of a vi­cious course in this Life: And one would think, that such an uncouth remembrance of things, at such a time when a man is under the ill circumstance of an [Page 63]intolerable Distemper, when Na­ture is almost spent, the Eyes darkned like a sullied Mirror, the Face besmeared with a clammy sweat, the whole Body trembling under the Severity of death, when the Soul, as it were, sets hover­ing upon the Lip, just advancing upon the Shoar of another invi­sible World; I say, one would think, that it were enough to make men afraid of Sin, to be thus miserably tormented with the Reflections of it, when they are stepping out of this, into a wide World of Spirits, where their sorrows will be Augmented, and the remembrance how they have lived here will afflict them more, than to be stung with Snakes, whipt with Scorpions, and all the Instruments of torture applied un­to them. And it is no less a prevalent Motive to the Study and Practice of Religion, that it in­fluences [Page 64]a man to generous Acti­ons, and to order his Conversa­tion so, that he shall not be a­shamed, nor afraid to look back upon the passages of his Life past, when he comes to dye; but re­vive his drooping Spirits with the Hope and Assurance of com­mencing a Happy and Joyful E­ternity; having in simplicity and godly sincerity, not with fleshly Wisdom, but by the Grace of God, had his Conversation in the World. And so says Solomon in the Text, The righteous hath hope in his death; the consideration of his well-spent Life, lifts him up at the last gasp with the confi­dence of living with God, Angels, and Saints. Which words mani­festly imply this Proposition (viz) That a truly pious and holy Life, produces a happy and comfortable Death. [Page 65]

Now my Business shall be,

• First, To prove the Truth of this. Then,
• Secondly, To persuade Men to the Practice of Religion, from the consi­deration, that it brings Peace at the last; and qualifies their Souls for the Embraces of the Father of Spirits.

First then, I am to prove the Truth of this (viz.) That a truly Pious and Holy Life produces a Happy and Comfortable Death; which is the same in sense and meaning with what the Wise-man asserts in the Text, That the Righteous hath hope in his Death; as if he had said, That man that Exercises himself daily to have a Conscience void of offence towards God, and towards man; who by Study and special Arts hath contracted an intire love to God and Religion, and lives in a constant and unfeigned Obedience to the Insti­tutions [Page 66]of the Gospel, shall be so far from having any frightful Reflection upon what is past, or dismal Prospect of what is to come, at the time of his Death, that the very consideration of his sincerity in the Practice of Reli­gion, will revive and cheer his droop­ing Spirit, with the Hope and Assu­rance of a joyful Resurrection to Eter­nal Life, through the Merits and Sa­tisfaction of Jesus Christ; by the im­putation of whose Righteousness, he shall be enabled to stand blameless be­fore God. How true this is, our own Experience and Observation tells us. When we have visited a Friend, Neigh­bour, or Relation, who have had their Conversation here in simplicity and godly sincerity, with what cheerful­ness have they resigned to God's Will and Disposal? How little have they been concerned at the Thoughts of approaching Death? With what Com­fort and Satisfaction have they looked back upon, and remembred the gene­ral [Page 67]course of their Actions? How have they rejoiced in the Testimony of a good Conscience? How light and easy did the Yokes of Pain and Sickness set upon them, being taken up with the Thoughts of a future happy Life, and Established with the assurance of Reigning the Lives of Victorious Saints? What Lectures of Admonish­ment have they delivered to their sur­viving Acquaintances, that they would live in the fear of God, and dedicate their days to his Service, for that such a Conversation only will bring them peace at the last? With what Cou­rage did they meet the King of Ter­rors? How familiar and comfortable were his approaches to them, having the same mind which was in the Apo­stle, desirous to be dissolved, being con­fident of spending an Eternity with Christ, whose Vertues they endea­voured to imitate, and whose Example they made the Pattern and Model of their Actions? This is the comforta­ble [Page 68]State and Condition of good Chri­stians, when lying under the unhap­py circumstances of Mortal Pains or Sicknesses; neither the inconvenience of a crazy and distempered Body, nor the fear of Death, nor all the distur­bances which usually attend a death­bed, can shake their Faith, or remove their Hope of a blessed Immortality. For the very Design and Purpose of Religion is, To teach men how to dress their Souls for the embraces of the Father of Spirits, to furnish them with such necessary Graces, as may prepare them to stand before the Son of Man when he comes to Judgment; and he that is endued with this holy Principle, and by Practice hath di­gested it into habit, has answered the great end of his being sent into the World, and is fortified with conside­rations sufficient against the worst that may happen to him. Of such an ex­cellent and gracious Nature is Religi­on, that it qualifies a man for all [Page 69]states and conditions of Life; if he be Rich, it instructs him to set loose in his Affections to the Goods and Af­fluences of this World; not to prefer the Creature to, or bring it in compe­tition with the Creator; but to use this World, as not abusing it, mode­rately embracing sublunary Blessings; with a generous Resignation of mind to leave them without murmuring, if Providence so ordains it, either to take them from us, or we from them. In fine, Religion also learns the Man who is fortunately blessed, to be cha­ritably disposed, to feed the hungry, to clothe the naked, to minister to persons according to their unhappy circumstances. If a man be poor, Re­ligion teaches him to be content with his Lot, and to submit cheerfully to him that governs the World, who knows what condition is best for us; it learns him not to covet the Goods of another; it being a mighty distur­bance to the Tranquility of the mind, [Page 70]to Desire, and not to have; it also in­structs to be honestly inclined, by ab­staining from pilfering and stealing, poverty being a strong temptation thereto, without the prevention of Divine Grace. In brief, Religion prompts us to whatsoever things are honest, just, pure, lovely, and of good Report; and he that by special arts and strengths of Mortification, has reduced his nature to the evenness of Vertue, and a good disposition, has laid up a good foundation against the time to come. Whenever God sends his Messenger to call him off the Stage of this World, he comforts himself as the holy Apostle did; The time of my departure is at hand; I am now ready to be stripped into a naked Spirit, and to lanch into a wide Eternity; but this is my Consolation; I have fought the good fight, I have finished my course, and have kept the Faith; upon which I ground this assurance, That when Christ, who is my Life, shall appear, [Page 71]I also shall appear with him in Glory. Whereas, when a man, whose Life has been a perpetual course of unin­terrupted iniquity, comes to dye, with what reluctancy does he submit to the Condition of Nature, and the Will of Providence? What dreadful Apprehen­sions is his crazy mind infested with? What Fears and Amazements does he labour under? Conscience, which be­fore was lulled into a fatal slumber, is now awakened, and alarms him with a repetition of his wonted insolencies, and at once gives him a View of his whole Life; These things hast thou done, and I kept silence; but I will reprove thee, and set all thy sins in order before thee. This is but a bad Character to be given of a man by his own Spirit; and the very conside­ration of it must needs invade his Mind with abundance of ill-aboding Thoughts, and scaring Reflections; and the more, because he has no time to recover himself by Repentance and [Page] [Page 70] [...] [Page 71] [...] [Page 72]a new Life; he has neither strength nor opportunity to express such sor­row for his miscarriages, as may move an offended God to Reconciliation, but must leave this World in doubts and fears; and, which he has too much reason to believe, must endure the despair of a damned Ghost for ever. This, I say, is the sorrowful conflict of a wicked man upon his death-bed, a sad Reflection upon what is past, and a dismal Prospect of what is to come. But it is not so with him who has ordered his Conversation aright; he, says my Text, has hope in his death, that after this painful Life is ended, he shall enter into an house not made with hands, whose builder and maker is God; where nothing shall interrupt or call him off from his Enjoyments; no sa­tiety shall render his fruition loathsom or tedious; but shall spend a long Eternity in perfect, constant, and unmixed Happiness. [Page 73]

But thus much for the first thing; which was, That a truly pious and holy Life, produces a happy and com­fortable Death, according to the Wise­man's assertion in the Text, The righteous has hope in his death.

I proceed from hence to the Second thing; which is,

Secondly, To persuade Men to a Holy and Religious Life, from the consideration that it brings peace at the last, and prepares our Souls for the embraces of the Father of Spirits. And here,

First of all; Religion does not put a man upon any thing which he shall be ashamed of; but as he is a rational Creature, capable of distinguishing between Good and Evil, only obliges him to such actions which he may give a good account of to his own Conscience, and to God, who is greater than his Conscience. It instructs him to chuse what is good in it self, and to reject [Page 74]what is sinfully evil. Now to be thus prudent and circumspect in matters of choice in the general course of our actions, What a comfort is it to a man, to be followed with the joyful whispers of a well-pleased mind where­ever he goes; to be caressed by an innocent Conscience, and continually entertained with a sweet Reflection upon what he has done? Whereas a man of a cajative disposition, who gives Reins to his Passions, and no Bounds to his Lusts, is often put up­on unmanly Prosecutions, and hurried into abundance of Inconveniences; to gratify his greedy and unsatiable Ap­petite, he is frequently tempted to such low-spirited actions, which he is ashamed to own, and blushes at them, though no body be privy. To how many inconveniences is a wicked man daily exposed? And what base and unmanly shifts is he put upon, to ex­tricate himself out of those difficul­ties wherein he involves himself? What [Page 75]violent passions and perturbations are raised in his mind? And into what wild tumults of action doth sin frequently hurry him? How doth it perplex and intriegue the whole course of his Life, and intangle him in a Labyrinth of Knavish Tricks and Collusions; so that many times he is at his wits end, and knows not which way to turn him­self? These difficulties, and many more, attend a vicious and irregular course. But now, Religion only en­gages a man to do those things, which in their very nature contrive his good, are commendable and praise­worthy, and administer abundance of satisfaction to him when he thinks upon them; it diverts him from every tran­saction which confronts the Law of Reason, and would disturb his mind upon an after-thought. In fine, the very purpose and design of Religion is, to make a Man happy even in this Life, by managing his Concernments so, that he may neither be afraid or [Page 76]ashamed to think upon what he has done at any time. And what a com­fortable state is it, to be always at peace within, from the consideration of a Conversation managed with Chri­stian prudence! To lie down and rise with a mind resounding those best and sweetest Ecchoes, Well done, good and faithful Servant? How bravely dost thou acquit thy self? how manfully dost thou stand to thy duty against all oppositions? And with what a gallant resolution dost thou repulse temptati­ons that bear up against thee? This therefore I take to be one great and forcible Argument to a holy Life, That it preserves tranquility of Mind, peace of Conscience, as consisting of the best actions, and the best choice.

But, Secondly, As Religion condu­ceth to a happy Life, prolongs our days, and keeps a calm within our Breasts; so it steps in to our Assist­ance at the last gasp, by fortifying us against the fear and terror of death, [Page 77]and reviving our drooping Spirits with a solid hope and confidence of com­mencing a blessed Eternity. What a thought it is, when a man hath his Winding-sheet in his Eye, his last Knell in his Ear; when he is just upon a Translation out of this, into another World, that after this sharp combat between Death and Nature is over, his Spirit will soar aloft, and feed upon the Entertainments of those blessed Regions above! That though his body shall be destroyed with Vermin, yet at the command of the great Creator shall be revived, and re-united to its proper Soul, and both live in the presence of God for ever and ever! I say, what a thought is this upon a Death bed! How doth it relax the mind, and comfort all within a man, at such a time, who hath a hope of Heaven upon good grounds? What would not an impenitent Sinner give, when languishing, that he could but allay the Storm within, and command [Page 78]such a sweet Calm! that he could chide his outragious Conscience into silence, recover his mis-spent time, and dye with a good assurance of going to Heaven! Some of us, probably, have visited such Wretches, who never thought of dying, till just within sight of their Graves: What lamentable moans have they made? How misera­bly handled by their wronged minds? what sighs and screeches have the re­membrance of things past fetched from them? What frightful Ideas have their disturbed Spirits presented to them? How uneasy and restless, wor­ried, and even confounded with des­pair, and left this World in unspeaka­ble Agonies? Now, as we would desire, when we lie under the ill circumstances of a crazy body, and a mortal distem­per, to be quiet and peaceable within, and wear out our languishing hours with a good assurance of Heaven, we must endeavour to lead holy lives, which alone bringeth peace at the [Page 79]last. But here some may say, This we know already, and there is no such need of repeating it. I confess, that I pretend not to insinuate any thing new, but only to remind men of their latter end, and of those things which belong to their present and future peace; and how necessary this is, too plainly appears by the lives and practices of many, who converse here as if they were never to dye; who instead of wiping off their guilt by a sincere Repentance, couragiously press on, as if they were ambitious of being Heroes in Iniquity; they charge through all the modesty of Human nature, through all their native sense of a God and a Divine Vengeance, and offer a kind of Violence to Hell, as if they meant to force open its Brazen Portal, and enter headlong into it, before it be ready to receive them. Is it not therefore necessary to alarm such Wretches with repeated Lectures of Mortality? To remind them of Death [Page 80]and Judgment; and what must be done by them, if they would dye comfortably, and behold the face of the Judge, Christ Jesus, with comfort? But,

Thirdly, and Lastly, Rcligion is an indispensable Qualification for Heaven. Without holiness no man shall see the Lord. Though we speak with the tongues of Men and of Angels, and have not Charity, we are but as so many sounding brasses, and tinkling cymbals. Though we have the gift of prophecy, and under­stand all mysteries, and all knowledge; and though we have all faith, so that we could remove mountains; Nay, though we bestow all our goods to feed the poor, and give our bodies to be burned; yet if we are not truly Religious, possessed with the Spirit of Piety and Holiness, all this will avail us nothing, says the Apostle St. Paul, 1 Cor. 13.1, 2, 3, &c. Were it possible for a wicked Soul to go to Heaven, it would find nothing there which would entertain it to [Page 81]satisfaction. For to use the expression of one, Our Souls will continue for ever what we make them in this World. Such a Temper and Disposition of Mind as a man carries with him out of this Life, he shall retain in the next: If we do not in a good degree mortify our Lusts and Passions here, Death will not kill them for us, but we shall carry them with us into the other World; so that, I say, should God admit us so qualified into the place of Happiness, yet we shall bring that along with us which would infallibly hinder us from being happy. Thou Carnal and Sensual Wretch! What Happiness would it be to thee to see God, and to have him always in thy View, who was never in all thy thoughts! To be tied to live for ever in his Company, who is of a quite contrary Temper and Disposition to thy self, whose presence thou dreadest, and whom whilst thou wast in this World couldst never endure to think [Page 82]upon! So that the pleasures of the other happy World would signify nothing to him, who is not so dis­posed to take pleasure in them; for the Employment of that blessed place, as it would be unsuitable, so unaccep­table to a vicious and ungodly per­son. It is therefore the greatest and most powerful Argument imaginable to the Study and Practice of Religion, that it qualifies us for the Enjoyment of God, and renders us capable of the Employment and Conversation of Heaven; it makes us of the same Temper and Disposition with God, and the Holy Angels; And then what sweet Harmony and Communion will there be, where all are of a mind, and all seek one end! Therefore upon the whole, Let us embrace Religion as that which will fit us for the Enjoy­ment of the greatest Good; then when we come to dye, our Faith and Hope will become our Anchor, till both be swallowed up in Vision and Fruition. [Page 83]

May God of his abundant mercy grant, that we may so live here, that we may not fail of commencing a blessed Eternity with Them. And this for Jesus Christ's sake. Amen.

IN this Chapter the Apostle is in­culcating many excellent duties, relating both to God and man; to God, that we express our selves unto him in all the instances of Humility, Reverence, and holy Fear; to our Neighbour, that we do not impair his Reputation, nor provoke him by slan­derings and backbitings; but to do unto him as we would he should do unto us: And, as the Conclusion of this his Discourse, he reminds those to [Page 88]whom he writes, and by them, all Christians, how nearly it concerned them to practice what they heard and knew; and that it would enhance their guilt, and render them the more inexcusable, if they lived in the neg­lect of that which they knew to be their duty; to him that knoweth to do good, and doth it not, to him it is sin. By which, the Apostle gives us to un­derstand, That Sins against Knowledge induce a Crimson guilt, as being com­mitted with Consent and Approbati­on. For that which maketh Sin to be so, as it stands condemned, and threatned with Eternal Punishments in the Gospel is, the doing of that which God has interdicted, which we know is in opposition to his Holiness and Purity, when our Reason forbids the action, but yet we commit it, to please a foolish Humour, to gratify a rude and ungovernable Appetite. Upon which account is that of the Psalmist, Thou shalt be justified when thou speakest, [Page 89]and clear when thou judgest, Ps. 51.4. implying, That when God passes Sen­tence of Eternal death upon wicked men, they shall be so far from taxing him with excess of rigour, that they shall confess, to the Vindication of his Justice, and the Aggravation of their Shame, that they are deservedly pu­nished. Sin becomes of a damning nature, because it is not only a Viola­tion of known Commandments; but an outrage upon our Reason, and dis­cerning Faculties, which God has en­dued us with, to distinguish between right and wrong, good and bad, that we may chuse the one, and refuse the other. It would indeed look more like rigour in God, should he hold us guilty for doing those things which we are ignorant are evils, though they be, and he has denounced against; because it is not, properly speaking, a Transgression against Knowledge, which extenuates the Crime, and ex­cuses our persons. For even among [Page 90]our selves, if one ignorantly offendeth us, is neither moved by prejudice, nor a malicious Spirit, propounds to him­self neither the pleasure of revenge, nor any thing that looks like design; we cannot, unless too cholerick and unreasonable, but forgive the Delin­quent, and bury the default in Oblivion. And upon this score it was, that the Apostle St. Paul quieted himself, in some measure, under the uncouth Re­flection upon his former outrages a­gainst God, and the Christian Church, 1 Tim. 1.13. I was, says he, before, a blasphemer, and a persecutor, and in­jurious; but I obtained mercy, because I did it ignorantly. And we read in the 19th of Deuteronomy, ver. 4, 5, 6. that God extenuates the guilt of an ignorant Murderer, by appointing him a place of refuge; This is the case of the slayer, which shall flee thither, that he may live: whoso killeth his neighbour ignorantly, whom he hated not in time past; as when a man goeth into the wood [Page 91]with his neighbour to hew wood, and his hand fetcheth a stroke with the ax to cut down the tree, and the head slip­peth from the helve, and lighteth upon his neighbour, that he die; he shall flee unto one of those cities, and live: lest the avenger of the blood pursue the slayer, while his he art is hot, and over­take him, because the way is long, and slay him, whereas he was not worthy of death, in as much as he hated him not in time past. But when the evil is pal­pable, and the precept plain; when Reason comes in, and forbids the acti­on; In fine, When a man is conscious that such and such a commission thwarts the Law of God, and of his own mind, and yet breaks through these Barricadoes to gratify his stub­born and inflexible will; he is without excuse, his guilt is enhanced, his pre­sumption unpardonable without a speedy and proportionable Repentance, and will inevitably suffer the direful effects of an unappeased Vengeance. [Page 92]For it plainly argues, that an evil is done with the consent and approba­tion of the will, when a man, not­withstanding his knowledge thereof, and his modest nature blushes at the sense of the Thing, and all his Supe­rior Faculties, whereby he aptly di­stinguishes between Right and Wrong, step in, and forbid the action; I say, when a man doth any evil against so much Light and Knowledge, it speaks much guilt, and matter of choice too, because he knew the Sin, and against all opposition yielded thereto. And this is it that will shame and condemn wicked men in the Day of Judgment, That they allowed them­selves in the practice of those things, which, before they could commit them, were with delight fain to give their Consciences gash after gash, till by repeated blows they had rendered them callous, and past feeling: Or otherwise, it would be almost impos­sible that Sinners could delight in the [Page 93]ways of Death, that they could laugh and be merry while going in the broad way that leads to destruction, if they did not in the first place lull Consci­ence asleep, which, if permitted to speak, would make them very uneasy, interrupt their past-time, and plague them with horrid Thoughts and Re­flections; hence is that of the Psal­mist, Psal. 10.4. God is not in a wicked man's thoughts; that is, he will not suffer himself to think of God, whom he offendeth, nor of the evil he com­mitteth, nor of that place of to­ment which awaiteth him; these con­siderations being extinguished, render his Life much more seemingly pleasant and comfortable. But I proceed to the further Prosecution of my Text; Therefore to him that knoweth to do good, and doth it not, to him it is sin.

From which words, I raise these fol­lowing Propositions;

First, That the knowledge of a sin improveth guilt, and leaveth a man without excuse.

Secondly, That man is set out in the World, furnished with such Faculties which are capable of distinguishing between good and evil, right and wrong; whereby he may be acquaint­ed with the good enjoined, and the evil interdicted.

I begin with the former of these two, viz.

First, That the knowledge of a sin improveth guilt, and leaves a man without excuse; that is, to be con­vinced that such a thing is really an evil in it self, forbidden by God's Law, condemned by our own Reason, and threatned with Hell-fire; and not­withstanding this sensible conviction, to proceed to action, induces a crim­son guilt, and renders a man, as inexcu­sable to his own Mind, so to God also. For what can be a greater Argument of contempt of the Discipline and Con­stitution of Religion, and what can express more a presumptuous will, than [Page 95]to do that which I am not only taught by the Word of God, and the practices of good men, is sinfully evil, but assured also by my own Conscience? And though, if we be so charitable to con­jecture, that a man doth not commit a sin, because God has interdicted it, and himself disapproves of it, mean­ing his reason, but purely to please a fond humour, and an irregular appe­tite; yet this demonstrates how little regard he has to a divine precept, how light he sets by Gospel-prohibiti­ons, thus to prefer a foolish lust be­fore a vertue, the satisfaction of his own will before his who is to be the Judge of Quick and Dead, the Re­warder of good and bad men. And though some, the better to colour their evil disposition, and to take off the rigidness of censuring, plead natural weakness and infirmity, that though they are convinced of the evil they allow themselves in, yet they cannot withstand the temptation, and [Page 96]resist the inticement; yet this also ex­plains the bent of their hearts, and the prevalency of their corrupt in­clinations, and their unwillingness to oppose the violence of their uncon­trollable will: for were they really concerned for their unhappiness, as they seem to be; did they make con­science of committing of evil, as they pretend, they would study arguments, inculcate reasons, hold disputes, sum­mon together the auxiliaries of Nature and Grace, Religion and Reason, to back them in the encounter; they would use special arts and strengths of mor­tification, pray often, fast frequently, abstain from the appearance of evil; which are the means our Saviour pre­scribes as proper to confront the in­cursions of Satan, the temptations of the world, and the lustings of the flesh; and which the Apostle St. Paul recommends to us from his own ex­ample; I labour, says he, to bring my body under, that it may be obedient [Page 97]to the Spirit. Would a man that fore­sees a danger approaching him, and that unless he uses some speedy preven­tion he will inevitably be ruined by it, stand still, and suffer the damage, when it is in his power to preserve himself? Would he not rather plod and contrive, contend with difficulties, and consult an escape, if he were in his wits? Would he suffer the Notion of natural impotency to divert him from endeavouring to es­chew his Destruction? And the case is much the same; when an Evil presents it self, and the man has an aversion to it, would he not invent means to with­stand its proffers? for this is Argument sufficient against it, that he hates the very thoughts of it; for thus holy Joseph replied, when Potipher's Wife im­portuned him to violate his Chastity with her, how can I do this great wicked­ness? It was not only the awful appre­hension he had of God, which withheld him from complying with her insinua­ting inticements, but the abhorrence he had of the Evil it self. [Page 98]

And in this sense the Scripture un­derstands Conversion; when a man by Consideration and Watchfulness, by ear­nest Prayer and Abstinence; by certain Propositions, and severe Reflections on himself, has brought things to this pass, that he not only abstains from sinful actions, but contracts an absolute ha­tred against them; when he hates evil for evil sake; And this, without all Con­troversy, is the best and surest defensi­tive against all wicked allurements; for doubtless many, who not having strictly observed the Discipline and Constitution of Religion, that is, refrain­ed only from the overt-act, but have maintained a love for, and a desire after some certain evils, have been betrayed and seduced to sin in the action; for outward Religion, without an inward Conversion, is not Argument enough against a Relapse, says St. Paul, Rom. 2. ult. he's not a Jew, who is one outwardly, neither is that Circumcision which is out­ward in the flesh: But he is a Jew, who [Page 99]is one inwardly; and Circumcision is that of the heart, and in the spirit, not in the letter, whose praise is not of men, but of God. Hence therefore are these Pre­cepts inclucated; Thou shalt love the Lord thy God with all thy heart, with all thy mind, with all thy soul, and with all thy strength; that we present our Bo­dies a living Sacrifice, holy, and ac­ceptable unto God; that we be renew­ed in our minds; that we put off con­cerning the former conversation, the old man, which is after the flesh; and that we put on the new, which after God is created in righteousness, and true holiness: In fine, That we deny all ungodliness and worldly lusts, and live soberly, righteously, and godly in this pre­sent world, looking for that blessed hope, and the glorious appearance of the great God, and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify to him­self a peculiar people, zealous of good works. But furthermore, there can no [Page 100]other reason be given, why a man commits an evil which he knew to be so, and which God had forbidden, but that either he resolved to come at, and enjoy the sin, though he broke through never so many Barricadoes; and this can be nothing less than a horrid con­tempt of the Lawgiver; or that he could not withstand the impetuousness of his rude inclinations, nor the force of his predominant will; and this ar­gues him of the number of those whom the Apostle speaks of, that their consci­ences are seared as it were with a hot iron It is the determination of the Gospel that he who knows his Master's will and prepares not himself to do it, shall be far more severely punished than he who is ignorant thereof, and does not fulfil it; for this is the aggravation of his guilt, and the improvement of his crime, he knew his duty, but presumtuously neglected it. And we observe that when habitual sinners come to di [...] if then they have any sense of the [Page 101]condition, or consider the righteous­ness of the Judgment to come, to which they are hastning, the accusation they then bring against themselves is, That they have committed many evils a­gainst their knowledge. They lived in­temperately, accustomed themselves to swear and blaspheme, to commit adul­tery, to prophane the Sabbath, to in­jure their neighbours, and such like; these were sins they knew to be so, and that God had prohibited them upon pain of damnation; but notwithstan­ding this, they presumptuously allow­ed themselves therein. And it cannot but be a very uncouth reflection to consider, that though they knew they were in a state of damnation, yet would not retreat, but have continued there­in to the last hours of their life. But enough for the proof of the first Pro­position, namely, that the knowledge of a sin improveth guilt, and leaves a man without excuse, who knows to do good, and does it not; and to him it is sin. [Page 102]

From this I proceed to the second Proposition, which is,

Secondly, That Man is set out in the world, furnished with such faculties as are capable of distinguishing be­tween good and evil, right and wrong, whereby he may be acquainted with the good enjoined, and the evil neg­lected; this requires no great proof, because our own experience evinces us, that we can judge and determine, and make a true discrimination be­tween things; that we can consider and make reflections, applaud and con­demn our selves, when either we have wisely done that which is good, or foolishly and unadvisedly committed that which is evil. We often perceive hopes of joy within our breasts, when we can answer our prosecutions; and are apt to blush, though no body sees when conscience calls us to the Ba [...] to hear our Indictment; and thus we become our own Judges, either ac­quit, or condemn our selves; and this, [Page 103]because we are capable of knowing good and evil, and have reason to di­rect us in chusing of the one, and re­fusing of the other, and therefore it is that we become accountable also here­after, as the Apostle expresses it; We must all appear before the judgment­seat of Christ, to give an account for what we have done in the flesh, and to receive according to that we have done, whether it be good or bad. And in regard that God made us rational and considering creatures, he has pre­scribed certain Laws to observe and keep, and by these he also intends to judge us, that is, whether we have obeyed or violated them, he having suited his Commandments to our ca­pacities, which are able to distinguish between good and evil, right and wrong. And therefore by way of exprobration, How wretchedly does Man degrade himself, while he acts in opposition to his reason, and allows himself in those things, which his own [Page 104]mind disapproves of, and condemns! How inferior is he to the beasts? they act according to sense, they move in their sphere, and what they do is a­greeable to their nature and being. But when Man by the order of his su­perior faculties is directed to good, he commIts evil; as he does that which he cannot give a good account of to himself, so he acts contrary to his ve­ry nature, and the knowledge he has of things; for by the very design of his constitution, he knows what is good, and what is evil; and that the former is beneficial, and the latter hurtful unto him. And how inexcusa­ble must he needs be, that all the inju­ry which is done unto him, he did it himself, and was conscious thereof, when he transacted it? And this is it which will vindicate the Divine Ju­stice in passing sentence of eternal death upon wicked men, That they are condemned for doing of evil which they knew was so in it self; and resu­sing of good, which they also knew [Page 105]was really so. It generally prevents men from pitying one who wilfully and wittingly worked his own ruin, when it was in his power to have a­voided the mischief; and so ungodly men shall go off unpitied in the day of Judgment, because they might have obtained mercy, but would not. It will be an ill plea in the day of Judg­ment to say, That we did not consider what we did; that we lived without care, without thought, without ob­servation; for this is not an allowable plea for a reasonable creature, much less for one who knows he must be judged: for why did you live without thought, without consideration? Had you not the power of thinking, of rea­soning, of considering? And did not God give these powers and saculties to you, to direct and govern your lives? Did he not make you reasonable crea­tures, that you might consider, and live by reason? And is it any excuse then for a reasonable creature, that he [Page 106]lived and acted without reason, and a wise consideration of things? This is the great degeneracy of humane na­ture, the abuse and corruption of those natural powers which God has given us, the source of all the evils that are in this world, and therefore can be no excuse. And this seriously layed to heart, must needs make men have a special regard to their discerning fa­culties, and that since they must be judged, and that is to give a reason for what they do, to consider what reason to give, before they do it. And this leads me to draw some practical and useful inferences from what has been said, and so come to a Conclusion.

And here,

First of all, it is true, That to him that knows to do good, and doth it not, to him it is sin. What a woful reckon­ing will those Wretches have, who here live without care, thought, or consideration? Who, that they may come at and enjoy their Lusts, lay aside [Page 107]their reason and understanding, that they may not be disturbed in their vi­cious enjoyments, nor plagued with uneasy reflections. What a sad consi­deration will it be at the hour of death, when all arguments to, and opportuni­ties of sin cease, that they have al­lowed themselves in the practice of those things which they are now a­shamed of, and condemn, as disagree­able to rational Creatures, and should heretofore, had they but given way, suffered their discerning faculties to have interposed, and given judgment before they had passed into action? It seems a Paradox, that man, who has a right notion of Good and Evil, that the one is profitable, and the other mis­chievous unto him; that he should re­fuse his comfort, and court his own mi­sery, by withstanding the Good, and embracing the Evil: In fine, that he should do that which he cannot give a sufficient reason for to his own Consci­ence; and if it be so, How will he be [Page 108]able to stand in the great Assembly of Angels and Saints, before the Judge Christ Jesus, to render a reason where­fore he so often drank to Excess, com­mitted Adultery, prophaned God's Holy Name by Oaths, Curses, and Imprecations? Why he lived in the [...] observance of his Sabbath, and offered contempt to his most righteous Laws; Why he omitted known Du­ties, and committed as palpable Wick­ednesses: In fine, Why he hated re­proof, and cast God's Holy Word be­hind? How will Wicked men be able to stand in the Judgment and answer to these things? Sometimes Sinners are here sadly put to it to invent excuses, to inculcate arguments, and raise pro­positions, to extenuate their guilt, and obtain a favourable judgment; they are forced to endure many shameful re­treats, false colours, and loose dawb­ings with untempered Mortar, to pre­vent contradiction and discovery: But in the day of Judgment such pleas will [Page 109]not be admitted, nor need they then endeavour to conceal their Villanies; for all things are naked and open to him with whom we have to do; he knows our down-sitting and up-rising, he understands all our ways; he enters every Item of our guilt into his Debt-book, with the purpose to bring every Evil into Judg­ment, whether committed publickly or privately; and this considered, What a forcible argument is it to be careful, thoughtful, and considerate, to examine wisely, to judge prudently, and to give a good reason for what we do before we commit it; in all our pro­secutions, to call in the Auxiliaries of Nature and Grace, Religion and Rea­son; in fine, to do those things appro­ved of by our more refined Faculties, and to omit those which they condemn? Such a wary Conversation as this, would administer much satisfaction to our Spirits, defend us from many Dan­gers and Mischiefs, produce a comfort­able Death, and a joyful Resurrection. [Page 110]

Secondly. It is a pleasant considera­tion, That God has created us Rational Beings, capable of knowing Good and Evil, of contriving our safety, and shunning our destruction; What a comfortable thought is it, that we are not meer Machines, moved and actua­ted only by Sense, like the brute Beasts; but understanding, thinking, and considerate Creatures, that can judge of the nature of things, debate and examine, before we approve or disapprove of them! Let us then live like such, especially considering that we must give an account how we have used our Talents, what improvement we have made of our Faculties, and what we are the better for being fur­nished with such large capacities. They were not given us merely to be useful in our secular businesses, but to help us to the knowledge of God, of our selves, and of those things which be­long to our Everlasting peace; that we may rightly understand our duty, and [Page 111]dispose our selves to serve him accep­tably, with reverence, and godly fear. We rather abuse our Natural Powers, when we only imploy them in plod­ding and contriving about worldly matters; their proper business is, to search after truth, to find out the way of the Kingdom, and to remove those impediments which retard our spiritual warfare, and hinder us from bringing our holy concernments to a happy and comfortable conclusion.

Let us then bend all our powers this way. Are we rational Creatures? Let us be able to give a good reason for a thing before we do it; this will ren­der our Judgment hereafter more feisible, and less tremendous, when our Consciences testify that in simplicity and godly sincerity we passed the time of our sojourning here.

I conclude my Discourse with that Collect of our Church: We beseech thee, O Lord, to grant unto us the spi­rit [Page 112]to think, and do always such things as be rightful, that we who cannot do any thing that is good without thee, may be thee be enabled to live accord­ing to thy will, through Jesus Christ our Lord;

To whom, with Thee, O Father, and the Ever Blessed Spirit, be given all Honour, Praise, Thanks­giving, and Obedience, now, henceforth, and for Evermore. Amen.