CHAP. I. The Preface and Introduction to the Text.

THough the Wise God is pleased now and then to keep a Peti-Sessions at this day, and to execute Vengeance on some Sinners, lest men should question his Providence, and but on some, lest they should question his Patience; Yet the [Page 2] Great Assize, when Justice shall have a solemn, publick and general Triumph, will be the last Day. This World is the Theatre whereon Mercy is acting its part every moment; if Justice peep out a lit­tle, as the Sun out of a Cloud, it is quickly recall'd and hidden again, it will not appear in its full beauty, and glory, and brightness, till all Nations appear in the other World. Here all things come alike to all, there is one event to the Righteous and to the Wicked, to the Clean and to the Ʋnclean, to him that sweareth, and to him that feareth an Oath, Eccles. 9.2. The Sun of Prosperity shineth, and the Showers of Adversity fall on both promiscuously. If there be any difference for the better, it is com­monly on the worser side, Psal. 73.3. to the 8. vers. But there when the last Trump shall sound, the living be changed, the dead raised, and all shall appear before the Judgment-Seat of Christ, when the Saints shall be called, honoured, acquitted, and rewarded; when the Sinner shall be arraigned, ac­cused, condemned, and executed, when the Judge shall say to the Saints on his [Page 3] right hand, Come ye blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the World: And to the Sinners on his left hand, Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels. Then men will see and say, Verily there is a reward for the Righteous, Surely there is a God that judgeth in the World. Then men shall re­turn and discern a difference between the Righteous and the Wicked, between him that serveth God, and him that serveth him not.

In relation to this great and general Judgment, we may consider:

1. The Efficient or Judge, vers. 31. The Son of man shall come in his glory, with all his holy Angels, and shall sit on the Throne of his Glory. He that was judged by man, shall be Judge of men.

2. The Subject or Persons to be judg­ed, all the World; vers. 32. And before him shall be gathered all Nations. The Congregation of the whole World toge­ther shall follow upon the sound of the Trumpet. In a moment, in the twinkling of an eye, at the last Trumpet, (for the Trumpet shall sound) the dead (indefi­nitely) [Page 4] shall be raised, 1 Cor. 15.52. Some understand the sound of the Trum­pet Metaphorically, for the Virtue and Power of Christ, whereby he shall cite and cause all the World to appear before him. Others take it literally and pro­perly, as God appeared on Mount Sinai, when he gave the Law with the long and loud sound of a Trumpet, Exod. 19.19. So he will appear at the great Day with the sound of a Trump, when he comes to reckon with men for the breach of the Law, Matth. 24.31. And he shall send his Angels with a great sound of a Trumpet. The Jews gathered their solemn Assemblies together with the sound of a Trumpet.

And God will gather the greatest as­sembly of men that ever was with the sound of a Trumpet. Adam shall then see all his Children to the hundredth, and thousandth, and hundred thousand Ge­neration.

3. The Form or Proceeding at that day, from vers. 32. to the end.

4. The Event or Execution of the Sentence, vers. 1. And these shall go into everlasting punishment, (as Hamans face [Page 5] was covered when the Sentence was gi­ven, and presently led forth to Executi­on) and the Righteous into life eter­nal.

About the Form or Process of this Day, wherein the Text lieth, these four particulars are observable:

• 1. The separation of Persons.
• 2. The setting them in their pla­ces.
• 3. The manifestation of persons and things.
• 4. The pronunciation of the Sen­tence.

1. The separation of Persons. Now the Tares and Wheat grow together, but then they shall be parted asunder, vers. 32. And before him shall be gathered all Nations, and he shall separate them one from another, as a Shepheard separateth his sheep from the goats. Here they min­gle together in the same House and Fa­mily, and Society, but there the Devils Herd of Goats shall be by themselves, and Christs Flock by themselves. The Wicked shall be gathered together, and he shall bind them in bundles, Matth. 13.41. and the Godly gathered together. [Page 6] The Sinner shall have his desire, not to be troubled with Admonitions or Singu­larity of the Precise; and the Saint shall have his Prayer, not to be vexed with the filthy Conversation of the Pro­phane, Psal. 26.4, 5, 6, 7. I have not sate with vain persons, neither will I go in with Dissemblers: I have hated the Congre­gation of evil doers, and will not sit with the Wicked, &c.

2. The setting them in their places. Now the vilest men are exalted, and the most virtuous debased, but then it shall be otherwise. And then he shall set the Sheep on his right hand, and the Goats on his left, vers. 33. Here the Godly are set in low places on foot-stools, the Wicked in high places, on Thrones: But there the Godly shall be honoured, and the Wicked disgraced. The right hand is a place of the greatest honour. To sit at a Kings right hand, is the highest Seat next him. To sit on King Solomon's right hand, was the honour he gave his Mother, 1 King. 2.19. To sit at the right hand of God, is peculiar to Christ, whom he hath honoured and exalted above Principalities and Powers. To [Page 7] which of the Angels said he at any time, sit thou on my right hand, Ephes. 20.21. Heb. 1.13. And to sit on the right hand of Christ will be the honour of his Spouse, his Queen. At thy right hand was the Queen in Gold of Ophir, Psal. 45.9. They who are now placed at the left hand of earthly Princes, will then be placed at the right hand of the King of Kings, of the blessed and glorious Po­tentate; and they who are now placed at Kings right hands, will be placed at Christs left hand.

3. The manifestation of Persons and things:

1. Of Persons.

1. Of Men. All men shall then be pellucid and transparent as Christal. We must all appear, [...], 2 Cor. 5.10. For we must all appear be­fore the Judgment Seat of Christ, [...] The word signifieth a clear and a perma­nent manifestation. Such a clear mani­festation of men, that every one may see into them, what they are, and what they have been; and such a permanent manifestation as will last for ever, ac­cording to the Greek Scholiast, on [Page 8] 1 Tim. 3.18. Good men shall then be manifested, their Principles, their Pra­ctices, their Designs and Purposes, and their uprightness in all to their glory and praise. They who are now accused of Hypocrisie, and Obstinacy, and Pride, and Peevishness; because they could not swim with the stream, nor run with others to the same excess of riot, will then be manifested to be men of Integri­ty and Humility, and to have declined the prophane courses of others, not out of foolish preciseness, or needless scru­pulosity, or humoursomeness, but out of Conscience to the Commands of God. Their Faith, and Love, and Sin­cerity, will be found to their praise, and honour, and glory, at the appearing of Jesus; When Christ who is our Life shall appear, then shall ye appear with him in Glory, 1 Pet. 1.7. They who are now despised, and reproached, and trampled on as the dirt and dung, and filth of the Earth, will then be manifested to be Gods Jewels, Christs Glory, and the Temples of the Holy Ghost. When Christ who is our Life shall appear, we shall ap­pear with him in Glory, Col. 3.4. Then [Page 9] there will be a manifestation of the Sons of God, Rom. 8.19.

Bad men will then be manifested to be the Servants of Unrighteousness, the Children of the Devil, the Slaves and Vassals of Corruption, and notwith­standing all their glorious Profession, and specious Pretences, to have been but as a painted Sepulchre, gaudy without, and rottenness within; or as a curious Chimney-piece, without white and shining, but within full of soot and blackness: He will bring to light the hid­den things of darkness, and make manifest the thoughts of the heart.

2. Of the Lord Jesus Christ. We read of the appearing of Christ at that day, 1 Pet. 1.7. Col. 3.4. He was vail'd, and hid, and obscured, when on Earth, but then he shall be reveal'd and disco­ver'd to the whole World. When the Lord Jesus shall be revealed from Heaven, 2 Thess. 1.7. And it will be a glorious Revelation. Looking for the glorious ap­pearing of the great God, and our Saviour Jesus Christ, Tit. 2.13.

In this World he appeared as the Son of man, as one born of a Woman, and [Page 10] in the form of a Servant; but then he shall appear as the Son of God, as the only begotten of the Father, and as the Head of Principalities and Powers, and as the Heir of all things, Matth. 16.27. For the Son of Man shall come in the Glory of his Father, with his Angels: and then he shall reward every man according to his works. He shall come in the Glory of his Father; i. e. in that Glory and Honour which is proper and peculiar to the Di­vine Nature.

At his first appearing a weak mortal man was his Harbinger, Mat. 3.3, 4. to prepare his way before him; But at his second ap­pearing, a mighty immortal Arch-Angel shall be his fore-runner, and go before him. For the Lord himself shall descend with a shout, with the voice of the Arch-Angel, and with the Trump of God, 1 Thess. 4.16. At his first appearing he was ac­companied with a few poor mean Fisher­men, but at his second appearing he shall be attended with his mighty An­gels, 2 Thess. 1.7. With all his holy An­gels, Matth. 6.27. With the thousand thousand that are before him, and the ten thousand times ten thousand that mini­ster to him.

At his first appearing he came as a Servant to minister unto others, and to be abased; He came riding upon an Asse, Matth. 20.5. & 28. But at his second appearing he shall come in the Clouds of Heaven as his Chariot, Matth. 26.61. To be glorified in his Saints, and admired in all them that believe. And then he shall appear as a Lord; some think it's therefore called the Lords-day, 2 Pet. 3.10.

At his first appearing he appeared wholly as a Saviour and Redeemer. When he appeared to the World, the Philanthropy, or kindness of God to man appeared, Titus 3.4. And the Grace of God that bringeth Salvation appeared, Titus 2.11. But then he shall appear as a Judge, full of Fire, and Fury, and Wrath against his Enemies. The Kings, and Captains, and Nobles will call to the Rocks to fall on them, and to the Moun­tains to cover them from the wrath of the Lamb, when that great day of his Wrath is come, Rev. 6.16, 17.

At first he appeared as a Sinner; In the likeness of sinful flesh, Rom. 8.3. He was numbred among the Transgressors: [Page 12] The Lord laid on him the inquity of us all, Isa. 53.12. He was called a Samaritan, and one that had a Devil, Joh. 10. A Wine­bibber, and a Glutton, a Friend of Publi­cans and Sinners, Joh. 8.48. Matth. 11.19. A Traytour against Caesar, Joh. 19.12. One guilty of Blasphemy against God, Matth. 26.65. A Conjurer, and one in Compact and Covenant with the Devil, Matth. 12.24. But his second appearing will be without any such likeness of sinful Flesh, or imputation of sin by God, or reputation of a Sinner among men. But unto them that look for him, shall he appear the second time with­out sin unto Salvation, Heb. 9. ult.

2. There will be at that day a mani­festation of things. The Books that are now sealed up, will then be opened, Rev. 20.12.

The Book of the Divine Decrees will then be unclasped, and the Names writ­ten in the Lambs Book of Life will then be visible and legible to all. And I saw the dead small and great stand before God, and the Books were opened, and another Book was opened, which is the Book of Life, Rev. 20.12. All the Divine Provi­dences [Page 13] in time will be manifest, then will the Divine Purpose from eternity, as now the Divine Purpose is manifest by the Divine Providence.

The Book of Divine Providences will then be opened, and all the rare curious Contrivances thereof unfolded; the agreement of Providence with the Pro­mises (as well as with the eternal Pur­pose) will then be apparent. The Histo­ry of the whole World will then be read by the Saints in one entire Volume. Now we see a little of Gods Wisdom, and Power, and Faithfulness in one Provi­dence, and a little in another, and a lit­tle in a third; yea, we are so blind, and Providences often so dark, that through our ignorance and unbelief, God loseth much of the Glory due to him for them, and we much of the comfort we might receive by them; but then we shall with strengthened and enlarged Understand­ings discern the whole Series, Method, and Contexture of Divine Providences together, and how by a powerful, wise, gracious Government, all things con­spired, and combin'd, and wrought to­gether for our everlasting good, Rom. 8. [Page 14] 28. It's one thing to see a rich piece of Arras, with a curious story wrought in it, by parcels and pieces, and another thing to see it all together, hung up, and to be seen all at once with one view.

The Book of Conscience will then be opened. Though now wicked men blot and blur this Book by their wilful Presumptuous sins, that they cannot read it; though they darken their Eyes, and stiffen their Wills, and harden their Hearts, and will not read it, yet then they shall have the Book of Conscience representing to them in large, though black, yea bloody Cha­racters, all their atheistical Impieties, E­normities, Drunkenness, Revellings, De­baucheries, Hypocrisies, Blasphemies, and they shall be forced to read them with sorrow and terror, whether they will or no.

CHAP. II. The division and brief Explication of

4. THe Pronunciation of the Sen­tence, vers. 41, 42, 43, &c.

In which we may take notice:

1. Of the Persons sentenced; these are described:

• 1. By their station, on the left hand; Then shall he say to them on the left hand.
• 2. By their condition, cursed ones, Depart ye cursed.

2. Of their punishment. In which there is:

• 1. Pain of loss, Depart from me.
• 2. Pain of sense, which punishment is aggravated.

1. By its extremity, Fire. This is am­plified:

• 1. By their Companions in those flames, The Devil and his Angels.
• 2. By the Divine Ordination of it for them, Prepared for the Devil and his Angels.

[Page 16]2. By its eternity, Everlasting Fire.

3. Of the reason of this punishment; For I was hungry, and ye gave me no meat: I was thirsty, and ye gave me no drink, vers. 42, 43.

I shall begin with the Sentence, where­in every word speaks Woe and Wrath, Fire and Fury, Death and Damnation; and every syllable speaks the deepest Sorrow and dreadfulest Sufferings. It is like Ezekiel's Roll, written within and without; and within is written Lamenta­tion, Weeping and Woe, Ezek. 2.10. The Lord Chief Justice of the World, the Judge of the Quick and Dead is now in all his Robes and Royalty, with millions of glorious Attendants, in the Glory of his Father, with all his holy Angels, set on the Bench. The poor Prisoner, whose trembling Soul is newly reunited to the loathsome Carkasse of his Body, is drag'd to the Bar, awaiting and expecting some doleful doom. He is lately come from Hell, to give an ac­count of his Life on Earth, and to re­ceive his Sentence; and loath he is to go back to that place of torments, as knowing that the pain of his Body will [Page 17] be a new and grievous addition to his misery, when that shall burn in flames as his Soul doth already in fury. There­fore he pleads,

Lord let me stay here (though poor wretch he hath his Hell about him in his accusing, affrighting Con­science) rather than go to that Dun­geon of darkness. A sight of thy beautiful Face may possibly abate my Sorrows, and thy Presence may mit­tigate my Sufferings.

No, saith Christ, here is no a­biding for thee, be gone hence. Thou mayst remember when my Presence was thy Torment, when thou didst bid me depart from thee, choosing my room before my company. Now my absence shall be thy Terror, I like thee not so well to have thee nigh me. Depart, I say, from me.

Lord, if I must undergo so dreadful a doom, as to depart from thee, the Father of Lights, and Foun­tain of Life, yet bless me before I go; One good wish of thy Heart, one good word of thy Mouth will make me blessed where ever I go. Those [Page 18] whom thou blessest, are blessed in­deed; Bless me, even me, O my Father: At this parting grant me thy blessing.

Sinner, be gone, and my curse go along with thee. Thou hast many a time despised my Blessing when it hath been offer'd to thee, though I was made a Curse to purchase it for thee; therefore, I say, depart from me, and the Curse of an angry Lord, and of a righteous Law accompany thee for ever. Depart, I say, thou cursed.

Lord, if I must go, and thy Curse with me, send me to some good place, where I may find somewhat to refresh me under thy loss and curse. It's misery enough to lose thy pre­sence, Good Lord, command me to some good place.

No, Sinner, be gone with my Curse to that place which will tor­ture and rack thee with extremity and universality of pains. The time hath been that thou hast wallowed in sensual Pleasures, now thou must fry in intollerable flames. Depart thou cursed into fire.

Ah Lord, if I must go with thy Curse, and to so woful a place as fire, I beseech thee, let me not stay there long. Alas, who can abide de­vouring flames one moment? material fires of mans kindling are terrible, but how intollerable are those flames which thy breath, like a stream of brimstone, hath kindled? I beseech thee, if I must go to it, let me pass swiftly through it, and not stay in it.

No, Sinner, depart, and my Curse with thee, to those extream Torments that admit of no ease, and no end, where the worm never dieth, and the fire never goeth out; to the Lake that burneth with fire and brimstone for ever. Depart thou cursed into ever­lasting fire.

Lord, this is dismal and dread­ful indeed to go from thee, who art all good, and to go to fire which hath in it extremity of all evil, and to lose thee, and fry in flames for ever, ever, ever; yet, Lord, if it is thy Will it should be so, hear me yet in one de­sire, let me have such society as may mitigate, at least such as may not ag­gravate my misery.

No, Sinner, thy Company must be such for ever as thou didst choose in thy life time. He who was thy Temp­ter, shall be thy Tormentor. And they who led thee captive at their will, shall be bound with thee in Chains of everlasting darkness, and faggotted up with thee together for unquenchable fire. Such fiery Ser­pents, gnawing Worms, stinging Ad­ders, poisonous Toads, roaring and devouring Lions, hideous Monsters, frightful Fiends must be thy eternal Companions. Depart from me thou cursed, into everlasting fire prepared for the Devil and his Angels.

I shall now speak particularly to the punishment of these wicked ones, and explain the words as I come to speak to them.

[...], Est Meta­phora qua vita hu­mana cur­sus per iter sive prosectio­nem de­scribitur.I begin with the beginning of Christ's Sentence, viz. The pain of loss, which shall be the punishment of the damned; Depart from me. The word depart is a metaphor which describes the course of humane loss by a Journey, Luk. 1.6. 2 Pet. 2.10. And also their progress to [Page 21] death, Luk. 13. The eternal death of the damned will consist partly, if not principally in their departure from the Lord of Life.

But it may be Objected, Who can de­part from him who is every where? Christ is God, Joh. 1.1. 1 Joh. 5.20. And God is Omnipresent; Whither shall I fly from thy presence? Psal. 139.7. Therefore we must know there is a three-fold presence of God or Christ:

1. There is the essential presence of God, as he is infinite in his Being, in­cluded in no place, and excluded out of none, so none can depart from him, Psal. 139.6. to 10. Jer. 23.24. Amos 9.2, 3.

2. There is the favourable presence of God, as he is the Fountain of Life and Love, and the Father of Mercy, and kindness, and all good. The former is the presence of his Being, this of his Bounty. This is as the presence of the Sun by his heat chearing, and by his light delighting the Creature. His presence in this sense is the substance of his Pro­mises; Fear not, I will be with thee, Isa. 43.2, 3, 5. Jer. 1.8. Jer. 15.20. [Page 22] Luk. 1.28. Act. 18.10. His presence in this sense is the Redeemers purchase: He suffered, the Just for the Ʋnjust, to bring us to God, 1 Pet. 3.18. Thence the Name of the Redeemer is Immanuel, God with us, Matth. 1.23. Against his departure in this sense, Jer. 14.8. is the Churches earnest Prayer, Leave us not. And the fear of it doth so affect Moses, that he is ready to throw up all, Exod. 33.15. If thy presence go not with us, carry us not hence.

His presence in this sense is Heaven it self, Psal. 16. ult. In thy presence is fulness of joy, at thy right hand are pleasures for evermore, Luk. 22. 1 Thess. 4.17. Then we which are alive and remain, shall be caught up together with them in the Clouds, to meet the Lord in the Air: and so shall we ever be with the Lord. This is that presence of Christ which the wicked shall want for ever; This is included in, Depart from me.

3. There is the afflicting punishing presence of God. There is the presence of his Fury, as well as of his Favour. In this sense Job prayeth for God's ab­sence; How long wilt thou not depart [Page 23] from me? Job 7.19. Which Junius glosseth, Turn thine anger away from me. In this sense God tells men, That he will visit them, i. e. with Judg­ments. As a Father beholding his Child about some naughty Action, tells him, Il'e be with you presently, meaning to cor­rect him: Isa. 23.17. Jer. 6.15. At the time that I visit them, they shall be cast down, saith the Lord. In this sense wicked men shall have the presence of God for ever. His tormenting presence, as well as the absence of his Grace and Favour, will be their eternal portion. And certainly if his afflicting presence in this World, which hath love for its Original, and their good for its end, be so grievous to his own people, that they cry out, Let him turn from me, Job 14.6. Let him depart away; what will his tormenting presence be to the wicked in the other World, of which wrath, pure wrath is the Original, and satisfaction to justice his end.

CHAP. III. Concerning the privative part of the Sin­ners Punishment.

THis part of the Verse will afford this Doctrine.

Doct. That a great part of wicked mens punishment in the other World, will consist in their departure from the presence of Christ; Then shall he say to them on his left hand, Depart from me. They now bid God depart from them, They say unto God, Depart from us, Job 21.14. But that which is their wish here, shall be their woe for ever. And he shall say unto them, depart from me ye workers of Inquity, I know you not, Matth. 7.23. The presence of Christ is now their Trouble, but his absence will then be their Torment. Hence the state of the wicked in the other World is called utter-darkness, Calvin in Matth. 8.12. Matth. 8.12. And blackness of darkness for ever, Jude, vers. 13. Because of its separation from Christ, who is the Light of the World, and the Sun of Righteousness, Joh. 1.9. [Page 25] Mal. 4.2. It seems an allusion to them that are fetter'd in dark doleful dunge­ons, or to those that in the night-time stand without in the dark, being exclu­ded such Rooms as are full of Lights, wherein are rare and costly Feasts.

In the explication of this Doctrine, I shall describe the punishment of the wicked: 1. In the perfection of the Object, from which they must depart. 2. In the properties of their departure, and then give the Reasons of the Do­ctrine.

First, As for the Object of their loss.

1. They lose the Lord Jesus Christ, the Prince of Life, the Lord of Glory, the fairest of ten thousand, the only begotten of the Father, and the Heir of all things. The better the Object is, the greater their loss who are deprived of it. The more excellent the Person of Christ is, the more exquisite their punishment will be who must depart from him. Christ is the highest, the greatest, the chiefest good. In losing him,

1. They depart from an universal good, one that is Bread, Water, Light, Life, Rest, Health, Ease, Wine, Marrow, [Page 26] a Feast, a Friend, a Father, Pardon, Peace, Love, Grace, Glory, any thing, every thing, all things that the Soul wanteth, and requireth to its perfect Fe­licity.

2. They depart from a suitable good, that very savoury meat which the Soul loveth and needeth. They lose that good which the Soul should have, and would have, and must have, if ever it be happy. The Soul is guilty, and Christ is pardon, pardon is suitable to a guilty Soul, 1 Joh. 1.7. The blood of Jesus Christ his Son cleanseth us from all sin. The Soul is poor, and Christ is riches; Riches are suitable to a poor Creature, Eph. 3.8. The unsearchable Riches of Christ: Prov. 8.18. Riches and Honour are with me, yea durable Riches and Righteousness. The Soul is miserable, naked, filthy, obnoxi­ous to Death and Wrath, but Christ is Mercy, Raiment, cleansing, freedom from Hell, and the Heaven of Heaven, Rev. 3.17, 18. 1 Thess. 1. ult. Rom. 8.1. He is a good that doth exactly, directly suit the condition of the Soul, the mi­series of the Soul, and the necessities of the Soul. He is the Plaister that fits the [Page 27] Sores, and the Balm that hits the wounds of the Soul; when Creatures are Physi­cians and Physick of no value.

3. They depart from an eternal Good, they lose that Good which doth not on­ly suit the Souls disposition, but also its duration, that will last and abide, and continue for ever. Jesus Christ is the same yesterday, to day, and for ever, Heb. 13.8. He is everlasting Righteousness, Dan. 9.24. Everlasting meat, Joh. 6.27. Eternal life, 1 Joh. 5. ult.

2. They depart from, with Christ, the Society of all Christians: When they depart from the Head, they depart from the Members. When they depart from the Root, they depart from the Branches. For Head and Members, Root and Branches, must be together for ever, Joh. 14.2, 3. Where I am, there ye may be also. Now the Sheep and Goats flock together, but then they shall be parted asunder, Matth. 8.11, 12. And I say unto you, that many shall come from the East and from the West, and shall set down with Abraham, Isaac, and Jacob, in the Kingdom of Heaven: But the Children of the Kingdom shall be cast [Page 28] out into utter darkness, there shall be weep­ing and gnashing of teeth. They who are now the Objects of their Contempt, will then be the Objects of their envy. When once they lose the sight, they shall lose the sight of those glorious Stars for ever. Every Saint may then say to the Sinner (who now frets and fumes at the Saints presence, because of his pre­ciseness) as Moses to Pharoah, I will see thy face no more, Matth. 25. ult.

3. They shall depart, when from Christ, from all the means of Grace, or Communion with God. They shall hear no more Sermons, and joyn in no more Prayers, and receive no more tenders of Grace, or intreaties of the Gospel, Isa. 38.11. I said, I shall not see the Lord, even the Lord in the Land of the living: I shall behold man no more with the Inhabi­tants of the world. Where the King is, there he hath his Secretaries, and Seals, and Ministers of State; and they who are banished the Court, are banished from these.

4. They shall depart from all the good things of this Life. Each Country hath its proper peculiar Commodities, and [Page 29] so hath each World. This World hath its peculiar good things, such as are pro­per to this, and not to be found in the other World; therefore the Apostle calls them this worlds goods: He that hath this worlds goods, 1 Joh. 3.17. So the other World hath its proper peculiar Commo­dities, such as are to be found no where else. The blessings of this are not to be look'd for in the other Life, There is neither marrying, nor giving in marriage, but all are as Angels. Good men, as good Angels, above all bodily and temporal Blessings; and evil Men, as evil Angels, without them, and fixed in a state of endless misery. The wicked man possi­bly was honourable, but his glory doth not follow after him, Psal. 49.17. He was rich, but that was only in this world, 1 Tim. 6.17. He was one that abounded in Pleasures, but now they are gone and exchanged for pains, James 5.5. Luk. 16.25. But Abraham said, Son, remem­ber that thou in thy life time receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. The Sinner shall bid adieu to Temporal good, Spiritual good, [Page 30] Eternal good, all good, that he may speak indefinitely, what Job supposing himself dying, spake restrictively, Mine eye shall no more see good, Job 7.7.

CHAP. IV. The Properties of the Sinners loss.

Secondly, I Shall speak to the Proper­ties of this departure from Christ, or loss therein.

1. It is spiritual. It is a loss peculiar to the Soul or Spirit of Man, and a loss of that good that is most suitable to the Soul or Spirit of Man. No mercies are like Soul-mercies, Ephes. 1.3. and Job 6.4. No miseries are like Soul-miseries. For the nobler any Being is, the better that is which advantageth it, and the worse that is that injureth it. It's one thing to relieve or abuse a distressed Prince, and another thing to relieve or abuse a distressed Subject. The Soul of man is the Prince, the chief and noblest part of man, and it is principally the subject (as chiefly sensible) of this de­parture. [Page 31] It's true, the Soul cannot de­part from God locally, but it can and doth morally here, in its affections and conversation; But that which is now its practice and pleasure, will then be their torment and punishment. Other losses pinch the Flesh, but this pierceth the Spirit. Other losses are castigatory, and the portion of Children; but this is damnatory, and the portion of Devils. Ah how will the Soul pine and wither away, when it shall take its farewel of that Sun, who alone could revive and refresh it? What a dismal, doleful death must it undergo, when it shall depart from him, who is its only Life? Such a wounded Spirit who can bear? The Soul hath more exquisite sense, and more cu­rious feeling than the Body; therefore its loss of its own peculiar suitable satis­fying good will cut deep, and fill it with bitter horrour.

2. It will be a total departure. Here they depart in part from God, but then totally. Here Cain complains, if not allowed God's presence in Ordinances, though he had his presence in many ways of ordinary Favour; Behold, thou [Page 32] hast driven me this day from the face of the Earth, and from thy face shall I be hid, Gen. 4.14. But alas how doth he complain there? where he is wholly deprived of the Divine presence in any way of Favour; where he hath not the least glimpse of the light of his Counte­nance. The partial departures of God have forced sad Complaints from them that are godly, Job 13.24. Why hidest thou thy face, and holdest me for thine ene­my? saith Job. I can bear the with­drawings of men, and their absence: I can bear the strangeness of my Friends, and the unkindness of Relations, but I cannot bear thy strangeness to me, thy with-drawings from me? Why hidest thou thy face? Job though a strong stout man, able to overcome the strong One, the Devil; yet was ready to faint away and die at this. David crieth out mournfully at it, Psal. 10.1. Why stand­est thou afar off, O Lord? why hidest thou thy self in time of trouble. Poor Heman is distracted, and almost dead with it, Psal. 88.14, 15. Lord, why hidest thou thy face? I am afflicted and ready to die: while I suffer thy terrors, I am distracted. [Page 33] If these partial departures, which had much love in them, and with them, cast down the Friends of God so heavily, O what will his total departures out of pure Wrath cause to his Enemies. That world must needs be dolesome and darksome indeed, to whom this Sun is wholly set, and totally ecclipsed.

[...]. It will be an eternal departure. They must leave God for ever; though it had been spiritual and total, yet if but temporal, there had been somewhat to have allay'd their Sorrows; but to suffer so great a loss, and that wholly, and for ever too, must needs pierce to the quick. The Sinner shall see the bles­sed Jesus no more for ever. He must depart from the tenderest Father, loving­est Friend, richest Treasure, choicest Good, greatest Glory, sweetest Plea­sure, and that for ever, Jude, vers. 13. To whom is reserved blackness of darkness for ever. The Sentence one denounced, Depart from me, will be like the Law of the Medes and Persians, which cannot be altered: 2 Thess. 1.8, 9. Who shall be pu­nished with everlasting destruction, from the presence of the Lord. The Anchor [Page 34] of Hope will then be broken, the Bridge of Grace will then be drawn, the Gate of Mercy will then be shut, and the Gulph between Christ and the Wicked never to be passed over. They may cry out in truth, what the Psalmist in unbelief, Will the Lord cast off for ever? will he be favourable no more? Is is mercy clean gone for ever? Psal. 77.7, 8. Alas, they are cast off for ever, he will be fa­vourable to them no more. They may roar out in vain, How long wilt thou for­get me, O Lord, shall I never me remem­bred? Psal. 13.1.

4. It is an irreparable loss, such a loss as nothing can make up. There are many good things which we may do well without, because the want of them may be supplied by other things. But Christ is the one thing necessary, the one thing excellent; the want of whom no good thing in Heaven or Earth can make up. When the Soul departs from Christ, it departs from all good; be­cause nothing is good without him, and nothing can be had in the room of him. If some kind of Food be wanting, ano­ther kind may possibly do as well; so [Page 35] if some sort of Drugs or Herbs for Phy­sick be wanting, there may be others found of the same Virtue and Operati­on; but if once the Soul be sentenced to depart from Christ, there is nothing to compensate this loss. He is the Sa­viour, and indeed the only Saviour, Act. 4.12. He is the Mediator between a Righteous God and a guilty Creature, and indeed the only Mediator, 1 Tim. 2.5. For there is one God, and one Me­diator between God and man, the man Christ Jesus.

CHAP. V. The reasons of the Sinners privative Punishment.

Thirdly, I Proceed to the Reasons of this Doctrine, and shall name but two:

1. Wicked men in the other world shall be sentenced to depart from Christ, because of their wickedness or unwor­thiness of his presence. The Judge him­self gives this Reason in the Text, vers. [Page 36] 42, 43. For I was hungry, and ye gave me no meat, &c. Sin is the great Wall of Partition between God and his Crea­tures: Evil cannot stand in thy sight, nei­ther canst thou behold the works of Iniqui­ty, Psal. 5. They must lose the light of his Countenance, who never minded the light of his Commandments; the holy Jesus cannot abide the Company of unholy Creatures. Shall the Throne of Iniquity have fellowship with thee? No, it may not, it cannot, Psal. 94.20. It's contrary to his Honour, who hath threatned their banishment from him; and it's contrary to his Nature, who hates their Company.

If God depart from his own people in this world in part, and for a time, it is for their sins. Your Iniquities separate be­tween me and your Souls, Isa. 59.2. Thus they are the Cloud that interpose be­tween the Soul and the Sun of Righte­ousness, Isa. 44.22. and hinder the light of his Fa­vour from shining on us. Job knew and acknowledged this, in Job 13.24, 25, 26. Why hidest thou thy Face? Thou writest bitter things against me, and makest me to possess the sins of my youth. [Page 37] And if wicked men depart totally and eternally from God in the other World, it is for their sins. Depart from me ye Workers of Iniquity, I know you not, Matth. 7.23. Luke 13.27. Departure from Christ is the Wages which the Workers of Iniquity earn. Deeds of darkness merit utter darkness.

Wicked men now desire Christ to de­part from them. They besought him to depart out of their Coasts, Matth. 8. ult. But what is now their Pleasure, shall then be their Punishment. He will go from them, who bid him be gone; and hide his Face for ever from those who turn their backs upon him in time. He that prepares for Sinners the Torments of Hell, will not bestow on them the Joys of Heaven.

2. Because of their unfitness for the presence of Christ. A carnal heart cannot savour a spiritual Heaven. The vitiated nature of man cares not for the pleasures joyn'd with the holiness of the Coelestial Paradise. When Angels kept not their first Estate, they left their own Habitation, Jude, vers. 6. As soon as they lost their primitive Purity, they [Page 38] lost the place of their Glory and Felici­ty. When once they turn'd haters of God and Holiness, of their own accord they forsook Heaven. Distemper'd Palats cannot rellish the choicest Dain­ties. How can the wicked delight in God (which is the Heaven of Heaven) who have in them a predominant enmity against him, Heb. 12.14. Follow after holiness, without which no man shall see the Lord. It's holiness that makes the Soul sit and meet for Heaven, Col. 1.12. Giving thanks unto the Father, who hath made us meet to be partakers of the Inhe­ritance of the Saints in Light. The Blind are as capable of seeing, and the Deaf of hearing, and the Dead of eating and drinking, as wicked men are of seeing God as he is, and hearing the melodious Songs of Saints and Angels, and of feed­ing of the Tree of Life that groweth in the midst of Paradise, and of drink­ing of the pure Water that floweth from the Throne of God and the Lamb. If the Tabernacle on Earth, wherein are the Saints of God, and holy Institutions of Christ, and the Divine Worship, for four or five hours in a week, be a Prison [Page 39] to earthly carnal men, surely the Tem­ple in Heaven, wherein is the holy One of Israel in the greatest manifestion of his holiness, holy Angels, perfect Spirits, pure Service of the blessed God, with­out interruption or cessation, would be a Purgatory, yea an Hell to them. Communion with God is impossible (in natura rei) without conformity to him, 2 Cor. 6.14. They tell a broad lye, who say, They have fellowship with God here, and walk after their own lusts, 1 Joh. 1.6. He that saith he abideth in him, ought himself also to walk even as he walked. Our delight in God is ever proportiona­ble to our desires of him. Now wicked men desiring above all things the ab­sence, yea the dethroning of God; can never take any delight in his presence, though they should be admitted there­unto.

If suitableness be wanting, that which is never so excellent is no way joyous or pleasant to us. All Creatures delight only in what is suitable to their natures. Barzillai refused the pleasures of Davids Court, because they were so unsuitable to an old man, that they would be no [Page 40] pleasures to him; he could not tast their Meat, nor hear their Musick. So all the delights of the Coelestial Court would be no delights (because of their unsuitableness) to sinful sensual natures. Ungodly men could not rellish the spi­ritual Dainties at the Marriage-Supper of the Lamb, nor hear with pleasure the heavenly Quire singing the Song of Moses and the Lamb. I grant that wicked men are naturally capable of Heaven, as they are rational Creatures; but they are morally uncapable, as they are predominantly carnal and sin­ful; so they want that holiness which should prepare, and dispose, and fit them for Heaven.

CHAP. VI. Ʋses concerning the hainous nature of Sin, and grievous misery of Sinners.

Ʋse. I Shall now apply this Doctrine. It may be useful by way of In­formation, and by way of Exhortation: 1. By way of Information.

[Page 41]1. It may inform us. If the Wicked in the other World shall be banished the presence of Christ, then how hainous is the nature of Sin, and how odious to God? God is love it self, and delights in Mercy; yea, takes pleasure in the Prosperity of men; Joh. 1.4. In him was life, and the life was the light of men. Micah 7.18. Who is a God like unto thee, who pardoneth Iniquity, and passeth by the transgression of the Remnant of his Heri­tage? he retaineth not his anger for ever, because he delighteth in mercy. There­fore it must be some grievous Crime, and somewhat which is very offensive to him, that provokes him to sentence them to an eternal banishment from him. O how horrid a thing is Sin? It brings all evil, Rom. 2.7, 8. And deprives of all good, Isa. 59.2. Its formal na­ture is a voluntary departure from Gods Precepts, Heb. 3.12. Jer. 2.5. And its woful Effect is an eternal total departure from his gracious presence. His partial temporary departure from his own peo­ple, (who are the Objects of his eternal Choice, and infinite Love) which makes them go mourning all the day, and lie [Page 42] roaring all the night, because of their sins, speaks much of the evil of sin, but his full everlasting departure from others, which leaves them naked and stript of all Comfort, and exposed to all Misery and Mischief, doth more abundantly proclaim its filthiness and loathsomeness. It can be no ordinary Cloud or Vapour that can obscure the Sun at noon-day, in all his beauty and brightness, and turn the clear day into a black night. And it can be no little or small thing which provokes the Father of Mercy, and God of all Grace to deal so severely with the works of his own hands.

2. It informs us of the unconceivable misery of Sinners; They must depart from Christ for ever. To depart for ever from loving and lovely Relations, is no mean misery to them who have no other Kindred than those on Earth. It was no small trial of Abraham to leave his Kindred and Fathers house, Gen. 12.1. To depart for ever from dear and intimate Friends, is a sore trouble to him whose heart is knit to them. The failure and distance of Friends was grievous to Job, Job 19.13, 14. And David, Psal. 38.11. [Page 43] To depart for ever from all the Saints, the Children of the most high, the ex­cellent of the Earth, from the Members of Christ, of whom the World is not worthy, will cut deep in them who have any eyes to see the amiableness of their Persons, and any hearts to under­derstand the benefit of their Prayers and Patterns: But to depart for ever from Christ, the Prince of Life, the Lord of Glory, the Heir of all things; the richest Treasure, and highest Honour, and sweetest Pleasure, is doleful and dreadful indeed. How may the damn­ed cry out, Ah whither do we go now we are going from thee, thou hast the words of eternal life.

The presence of Christ is the happi­ness of the Soul on Earth, Deut. 4.7. I will see you, and your hearts shall rejoyce. Joh. 16.22. And ye now therefore have sorrow: but I will see you again, and your hearts shall rejoyce, and your joy no man taketh from you. No such hearty comfort, as in the gracious presence of Christ. And the presence of Christ, is the happiness of the Soul in Heaven. I desire to be dissolved (though death simply con­sider'd [Page 44] be not desirable) and to be with Christ. Finis conciliat mediis amorem. His presence is the Heaven of Heavens. It's the excellency of the new Jerusalem, that there the Tabernacle of God is with men, and God himself shall be with them, Rev. 21.3. And the felicity of the Citizens there. They shall see his Face, Rev. 22.4. In the presence of Christ is all good, and in the absence of Christ is all evil. If it were death to Absolom not to see the Kings face, what death will it be to the damned, to be denied for ever the bliss­ful sight of the face of Christ.

If God depart from his people in some degrees, (for he is their God still, Psal. 22.1. Psal. 88.1.) and but for a time; as a loving Father, to make his Children more sensible of their folly, and of the worth of his Favour; How sadly have they cried out, My God, my God, why hast thou forsaken me? How horribly will they screech and roar, from whom he departs wholly and eter­nally, as a supream and righteous Judge.

It will greatly aggravate their misery, to consider these particulars:

[Page 45]1. The greatness of their loss. It's not the loss of an House, or Estate, or bodily good, but the loss of a Soul, the loss of a Saviour, the loss of a God; yea the loss of all good, and that for ever. It's such a loss as never had its fellow or equal: It's such a loss as can­not admit of any addition to it. It's a loss that never had the like before it, nor shall have the like after it. It's an incomparable loss, that the damned may say as he, Ye have taken away my God, and what have I more?

2. For how small a thing they lose the blessed Jesus. If they had lost Christ for somewhat which might have countervail'd the want of him, or had in any degree equal'd him, it had been the better; but to lose a God, a Christ, a Soul, fulness of Joy, for a little aiery Honour, or bruitish Pleasure; this will cut to the heart. O how will it wound the Soul in the other World to think, for how small a toy, for how pitiful a trifle, have I lost a Crown of Glory, and Ri­vers of Pleasures for ever! Ah what a Fool have I been to lose Substance for Shadows, Bread for Husks, a Fountain [Page 47] of living Waters for broken Cisterns, their own Mercies for lying Vanities, Christal streams for puddle Water, the choice Dainties of Gods House for the Devils scraps, Heaven for Earth, and all things for nothing! Was any in Bed­lam ever half so distracted.

3. It will much aggravate their mise­ry to consider, that it was their own voluntary act to lose so much for so lit­tle. They shall then think with them­selves, that this woful condition in which they are, was their own choice. All the power and policy of Earth and Hell could not force them to destroy them­selves. The Cords that bind them were of their own twisting, the Rods that scourge them were gather'd with their own hands. The Web in which they are caught, and kill'd, was spun out of their bowels. God may say to them, as once to Israel, Ye have destroyed your selves, Hos. 13. Ye are your own Mur­therers. I put your Salvation so far into your own hands, that ye could not be damned against your wills. Your own Iniquities correct you, and ye are holden with cords of your own sins, Prov. 5.22. [Page 46] Jer. 4.18. Thy way and thy doings have procured these things unto thee; this is thy wickedness, because it is bitter, because it reacheth unto thine heart. Jer. 2.19. Thine own wickedness shall correct thee, and thy back-slidings shall reprove thee: know therefore and see that it is an evil thing and bitter, that thou hast forsaken the Lord thy God.

4. It will exceedingly increase their anguish, to know perfectly the greatness of their loss. Here they know not the worth of a Christ; and thence they are little troubled at the want of Christ, but then their eyes shall be opened to see the Beauty, Excellency, and Amia­bleness of him whom they have lost, and to see the costly Delicacies, choice Dain­ties, pure and perfect Pleasures which the Godly enjoy in him, and with him; and so by the increase of their know­ledge, will be an increase of their sor­row. They shall see Abraham, Isaac, and Jacob, in the Kingdom of Heaven, they shall see their Neighbours whom they scorned and mocked, for their pu­rity and preciseness in the presence of Christ, in the Arms and embraces of [Page 48] Christ, in a state of full Happiness and perfect Satisfaction, while they them­selves are shut out, and denied entrance, Luk. 13.25, 28. The fire of Hell will give them light enough to see, as well as heat enough to feel themselves infi­nitely miserable.

5. It will greatly add to their torment and anguish to consider, that they were sometime near the enjoyment of this blissful presence of Christ. Pardon, and Peace, and Love, and Life, and the end­less fruition of the blessed Jesus were tendered to them, were nigh them, were at the very door of their hearts. They were solemnly commanded, lovingly invited, severely threatned, sweetly allured, and pathetically perswaded to accept of Christ and Grace; yea, and Heaven, and Happiness, and eternal Life; yea, and their hearts began to re­lent, and to close with the intreaties of the Gospel; They were almost per­swaded to be Christians indeed. There was but a little, a very little between them and Christ. The bargain was driven so far, that Christ was got into their consciences, they bore witness for [Page 49] him, and warn'd them, if they loved their Lives, their Souls, to accept of him while he would accept of them; yea, Christ was got into their Judg­ments, they gave their Verdict on his side, as one infinitely more amiable and elegible than the World or Flesh; nay, he had possibly got into their Affections, they delighted to hear of his great Love to poor Sinners, and of the great things he purchased for them with his own blood; and yet though they were so near, they came short, and like Ephraim, play'd the part of unwise Sons, and stay'd in the place of the breaking forth of Children.

O how like a Dagger will it pierce the heart of them that live under the Gospel, and neglect the great Salvation offer'd to them; when they come to be banished the presence of Christ, and to see others, who made Religion their business on Earth, bathing their Souls in Rivers of Pleasures, drawing water with joy out of the Well of Salvation, eating of the Tree of Life that groweth in the midst of Paradise, and hous'd in the Arms of their dearest Saviour, [Page 50] and shall reflect and consider with themselves, all those Joys and Plea­sures, all those Dainties and Delicacies, all those Robes, and Riches, and Glo­ries, and Felicities, which they enjoy in the presence of Christ, might have been mine; they were freely, and frequently, and affectionately offered to me, I had the refusal of them; nay, I had a good mind to them, I was not far from the Kingdom of Heaven. There was but a little between me and them, they were at the very door of my heart, and stood knocking there for admission, and de­sired only hearty acceptance; but like a Fool I dallied with them, and defer'd them, as if hereafter had been time enough, and so have lost them for ever.

6. It will much augment their an­guish and misery to consider, who it is that passeth so severe a doom upon them. This dreadful Sentence is pronounced by Love, and Grace, and Goodness it self. He that sometimes call'd them to him so sweetly, so affectionately, now casts them from him so sharply, so furiously. He who sometimes cry'd [Page 51] to them, Come to me all ye that labour, and are heavy laden; and wept over them, O that thou hadst known, even thou in this thy day, the things of thy peace. He that formerly invited, intreated, be­sought them to be reconciled, 2 Cor. 5.20. and shew'd them his heart-blood, the price of their Pardon and Life, and stretch'd out his Arms to imbrace their returning Souls, will now in wrath, and rage, and flames, and fury, bid them be gone from him, and his Curse go along with them. And if Love prove their Enemy, surely Wrath will not be their Friend. And if Mercy be thus against them, surely Justice will not be for them. Ah how sorely will it gall the Sinner to consider, This dreadful doom is denounced against me not by an Ene­my, or one that hated me, but by a Friend and Father, by one that loved me, and took my nature on him, and suffered therein the Laws Curse, to ren­der me capable of escaping these Tor­ments which I now suffer, and partaking of those Pleasures which yonder blessed Souls enjoy.

CHAP. VII. Containing the folly of Sinners, and the vast difference between them and the Godly at the Great day.

3. IT informeth us that every wicked man is out of his wits; surely the man is mad, who exchangeth his Soul, and Saviour, and God, and all for a little worldly profit, or fleshly pleasure; yea, that parts with true and durable Riches, for shadowy and fading Trea­sure, that loseth heavenly and eternal Joys, for earthly and transitory Plea­sures.

No man can love sin, but he hates him­self; nor part with his Duty, but he parts with his Felicity. And surely such a man who hates himself, and forsakes his Happiness, is a mad man. Well might the Holy Ghost speak the Prodi­gal out of his wits, when he was out of his way, and wandring from his Father's house. How mad was he to forsake Bread for Husks? (all the world is but Husks, dry, coorse, empty Fare, to the [Page 53] Dainties of the Gospel.) Bread in a Fathers house, for Husks among Swine; yea, and plenty of Bread, enough and to spare, for a few Husks that could not fill their Bellies.

If one Soul be more worth than a whole World, surely one Saviour, one God is more worth than a thousand Souls, than a million of Worlds. How mad then is he that parts with this Soul, this Saviour, this God, for a little, a very little of this World; yea, for this little of the World for a very little time.

If all the delights of the Flesh, and all the Pleasures of Sin, and all the pro­fits of the World, cannot ballance the partial enjoyment of God in his Ordi­nances for one hour; How unable will they be to compensate the loss of full Communion with God for ever? O how infinitely doth Christ out-weigh what ever the flesh or world can offer in exchange for him!

4. It informeth how contrary the por­tion of the Godly and the Wicked is at the day of Judgment. At this day they fare often alike, they fall under the [Page 54] same favourable and frowning Provi­dences, they have the same Comforts, and the same Crosses. If any difference for the better, 'tis usually on the Sinners side. The vilest men are exalted, and the proud prosper. But at that day there will be a difference indeed for the better on the Saints side. That day will be terrible to the Wicked, a day of wrath, a day of the perdition of ungodly men, Rom. 2.4. 2 Pet. 3.7. To the Godly a day of Redemption, a time of refreshing, a day of Light and Gladness, and a good day, Luk. 21.28. Act. 3.19. Repent ye therefore, and be converted, that your sins may be blotted out, when the time of re­freshment shall come from the presence of the Lord.

The difference between the Godly and the Wicked at that day will be vast.

1. In regard of their station. Then shall he separate them one from another, as a Shepheard divideth his Sheep from the Goats. And he shall set the Sheep at his right hand, (in token of honour and fa­vour) and the Goats on his left, (as a sign of shame and contempt) Matth. 25. [Page 55] 32, 33. Those who are now uppermost, will then be undermost. The filth of the World will then appear to be God's Jewels; and the darlings of the World will then appear to be the Chil­dren of the Devil. The Righteous shall have dominion over them in the morning, Psal. 49. In the night of this world, the Wicked sit in high Places, and have dominion over the Godly; but in the morning of the World, the Godly shall sit at the right hand of Christ, and have dominion over the Wicked.

2. In regard of the Sentence. And indeed herein is the principal difference. God and the Devil, Light and Dark­ness, Heaven and Hell, are not more contrary than the doom of the Godly and Wicked at the great day.

1. His Voice to the Wicked, is, De­part from me. And those words will wound to purpose: Ah whither do they go that go from Christ. His Voice to the Godly, Come, Come. No Honey to the Tast, no Musick to the Ears, no Cordial to the Heart, was ever so sweet as this word of Christ. His Voice in the Gospel, when he called out, Come unto [Page 56] me all ye that labour and are heavy laden, and I will give you rest, was sweet and re­freshing to them; but that was but as water to this Wine: Come, O come and welcome into my Arms and embraces. When they who had long'd for his coming, and look'd for his coming, Titus 2.13. and loved dearly his coming, 2 Tim. 4.8. and sigh'd and sob'd so often for his coming. Why are his Chariots so long a coming? why tarry the wheels of his Chariot? Make haste my Beloved, and be thou like the Hart and Roe upon the Mountain of Spices. And pray'd so earnestly for his coming. The Spirit and the Bride say, Come, Rev, 22.17. Come Lord Jesus come quickly, vers. 20. For these to see him coming in the Clouds, with all his train of Angels, and to hear him calling to them, Come to me; O who can imagine the joy that will fill their hearts! If when they saw him coming with the prospective of Faith, they rejoyced with joy unspeakable; how will they rejoyce when they shall see him coming with the eye of sense, and hear him call to them to come to him.

[Page 57]2. His Voice to the Wicked will be, Depart from me ye cursed. Be gone as a cursed Brood, and my curse shall follow you where-ever you go. His Voice to the Godly will be, Come ye blessed of my Father. O come dear Souls, whom my Father blessed in his eternal Choice, to bless whom he sent me into the world, as a token of whose blessing, he hath provided an everlasting Inheritance for you. Come ye blessed in your Souls, blessed in your Bodies, blessed in your Names, blessed in your Conditions, and thrice blessed in your eternal possessi­ons.

3. His Voice to the Wicked will be, Depart from me ye cursed, into everlasting fire. Be gone from me to extremity of Torments, Fire; and eternity of Tor­ments, Everlasting fire. His Voice to the Godly will be, Come ye blessed of my Fa­ther, inherit the Kingdom. Ye have been Heirs a long while under Age, and Kings in the lower World in disguise, the time is now come for you to enjoy your In­heritance. O come ye blessed Ones, and inherit the Kingdom as Kings there­of. Enjoy your full Glory, 2 Cor. 7.17. [Page 58] Perfect Pleasure, Psal. 18. ult. And vast Dominion, 1 Cor. 6.3. And Rev. 2.26, 27. And he that overcometh, and keepeth my words unto the end, to him will I give power over the Nations, and he shall Rule them with a Rod of Iron, &c. I, and en­joy this Kingdom for ever; Inherit the Kingdom: Inheritances are for ever. The Lord knoweth the days of the Ʋpright, and their Inheritance shall be for ever, Psal. 37.18.

4. His Voice to the Wicked will be, Depart ye cursed into everlasting fire, pre­pared for the Devil and his Angels. Be gone to that place of Torments, which infinite Wisdom and Wrath contrived, and infinite Power and Justice provi­deth for the Devil, and his cursed Crew. Depart from me, and be their Partners and Companions in Torments for ever. His Voice to the Godly will be, Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the World. Come take possession of a Crown, to which your Heads were de­stin'd before ye were born. O come and partake of those Pleasures and Joys, of that Glory and Dignity to which [Page 59] infinite Love elected you, and which infinite Wisdom, and Goodness, and Grace hath prepared for you.

O how vast will the difference be at that day between the Servants of God, and the Servants of Sin, when those shall weep, and howl, and wail, and gnash their teeth for envy and vexa­tion; and shall call to the Rocks to fall upon them, and the Mountains to cover them from the Wrath of the Lamb; the Servants of God shall sing and rejoyce, and lift up their Heads with joy, because the day of their Redemption is come, Rev. 6.16. Luke 21.28. And when these things begin to come to pass, then look up, and lift up your Heads, for your Redemption draweth nigh.

CHAP. VIII. An use of Trial, with the marks of those that shall be banished Christs pre­sence.

Secondly, THis Doctrine may be useful by way of Ex­hortation, and that two ways:

1. To try whether thou, Reader, art one of them that art like to be banished the presence of Christ. It's a woful doom, as thou hast heard at large; therefore examine thy self, whether it shall be thy part and portion or no? To help thee herein, that thou mayst not deceive and delude thy own Soul, I shall give thee out of the Word of Truth, the Characters of them, to whom Christ will say, De­part from me.

1. The evil Liver and prophane Per­son shall be banished Christs presence. The black Sinner shall not stand before the white Throne. Then shall he say unto them, Depart from me ye Workers of Iniquity, I know you not, Matth. 7.23, Luk. 13.27. Those who lived in the [Page 61] breach of his Commands, must not live in the enjoyment of his company. The Workers of Iniquity must associate with the wicked One, not with the holy One. Heaven can by no means admit the unholy; Into it can in no wise enter any thing that defileth, neither whatsoever worketh abomination, Rev. 21. ult. Scan­dalous Sinners proclaim to the World, That the Devil, not Christ, is their Ma­ster, and that Hell where the Devil is with his Angels, not Heaven where Christ is with his Angels shall be their eternal home. They who never liked or loved his presence on the Earth, but banished him their Hearts and Houses, must think and expect that he will not like or love their presence, but sentence them to an everlasting banishment from him.

2. The grosly ignorant Creature shall be banished the presence of Christ. He will not know them who do not know him. Wilful Ignorance doth certainly exclude the undefiled Inheritance. A blind eye cannot see the blessed Jesus in all his Glory; neither can a dark Heart enjoy the Kingdom of Light. [Page 62] The Lord Jesus shall be revealed from Hea­ven with his mighty Angels, to render Vengeance on them that know not God, (2 Thess. 1.7, 8.) Who shall be punished with everlasting destruction from the pre­sence of the Lord. The portion of such will be everlasting destruction from his presence. They are destroyed for lack of knowledge, because they reject knowledge; Christ will reject them, Hos. 4.6. They are lost Souls, whose eyes the God of this World hath blinded, 2 Cor. 4.4. In­ner darkness is the direct way to utter darkness.

3. The hypocritical Professor shall be excluded the presence of Christ. He that hath but the shadow of Holiness, must expect a real Hell. If thou bear­est the Name of Christ, and art not partaker of the Divine Nature, thy Pro­fession (as Ʋriahs Letter to Joab) will but hasten thy Execution, Job 13.16. He (i. e. God) also shall be my Salvation, but an Hypocrite shall not come before him. God will be the godly upright Souls Salvation, but not the Hypocrites. He shall not dwell with God, Psal. 5.4. No, not stand in his sight, Psal. 5.5. Nay, [Page 63] not so much as come before him with any Comfort. He may come before good men with acceptance, as the foolish Virgins before the wise, who were ignorant of their Hypocrisie, but he shall not come before the Omni­scient God. When those Virgins came which wanted Oil, the door was shut, Matth. 25. There was no entrance, no admission for them. They had not received God into their Hearts (though he was often in their Lips) and he would not receive them into his House; The door was shut.

CHAP. IX. An Exhortation to flie from this wrath to come; with some helps thereunto.

2. IT may exhort us to take heed, that this separation from Christ be not our portion. O, Reader, how much doth it concern thee, what-ever thou losest, to make sure of the presence of Christ in the other World! Believe it, though thou canst bear the loss of an [Page 64] Estate, or Friends, or Relations; yea, and the partial absence of Christ in this World, yet the total loss of Christ in the other World will be an intollerable loss. They who live here chearfully without him, cannot do so there. When thou shalt be banished from all thy Pos­sessions, and all thy Relations, and all thy worldly Comforts, then also to be banished from Christ, the Prince of Life, and Lord of Glory, and Consolation of Israel, will be a woe with a wit­ness.

Canst thou read and hear the misery of the wicked, in their total, eternal separation from Christ, and not tremble, for fear it should be thy portion, lest thou shouldst be of the number of them that shall hear that dreadful Voice, De­part from me ye cursed into everlasting fire.

To this end, that thou mayst escape this woful Condition of the Ungodly, obey these few Directions.

1. Believe and bewail your enmity against Christ. He loves you, yet by nature thou hatest him, Prov. 8. Rom. 1.31. Rom. 8.7. Indeed he may say of [Page 65] thee, and all others in thy Condition, They hated me without a cause. But thou dost hate him, and thereby art wholly uncapable of his presence. Can two walk together unless they be agreed?

This enmity of thine against Christ (which discovers it self in thy daily Rebellions against his Laws, and Oppo­sition to his Authority,) must be felt and lamented. There is little hope of their recovery, who are sick unto death, and insensible thereof, Matth. 9.12. — They that be whole need not the Phy­sician, but they that are sick. Thy first work must be to know this plague of thine own heart; and to know it not notionally, as a Physician, by reading of it, or beholding it in others; but ex­perimentally, as the Patient knoweth a Disease by feeling it, complaining of it, mourning for it, and longing to be freed from it.

Consider with thy self how impossible it is for thee to delight in the presence of Christ, whom thou abhorrest; and to take pleasure in the Company of any, whom thy nature hath a reluctancy against.

[Page 66]2. Make Christ your Friend through Faith in his blood. There is no getting to Christ hereafter, but by coming to him here. Accept him now, and he will accept thee then. He will say to those that are now strangers to him, De­part from me, I never knew you. If thou dost not know him, and him crucified in this World, he will not know thee in the other World. Thou canst not ra­tionally expect admission into his pre­sence, if thou hast no acquaintance with his person. Strangers and Enemies are kept out, when Children, and those that are the Friends of the Master of the house are taken in. It is by Faith in his blood that thou canst be united to him, and made one with him; as the Wife is united to the Husband, and the Mem­bers to the Head, Ephes. 5.27. That he might present it to himself a glorious Church. Ephes. 1. ult. Which is the Body, the fulness of him that filleth all in all. Ephes. 3.17. And being so made one with him, Husband and Wife, Head and Members shall be together for ever. Where I am, there shall ye be also, Joh. 14.2, 3. The great ground of Christs passion [Page 67] was, to bring those that believe to God, and that they might abide with him eternally.

3. Follow after holiness. The holy Soul can only suit an holy Saviour, and therefore the holy Soul can only enjoy the holy Saviour. Two cannot walk comfortably together, unless there be an agreement in their dispositions. Into the new Jerusalem can in no wise enter any thing that defileth, or is unclean, Rev. 21. ult.

Heaven is an holy Hill, Psal. 15.1. An undefiled Inheritance, 1 Pet. 1.3. The holiest or most holy place, Heb. 9.8, 12. And therefore will admit of none but holy persons. Dogs must be without, when Children shall be taken within doors.

CHAP. X. The positive part of the Sinners misery, exprest by Fire; and why.

I Come now to the second part of the Punishment of the Wicked, and that is Poena sensus, the positive part of their misery, or that anguish which God will inflict on their Souls and Bodies. Which punishment is set forth:

• 1. By its extremity.
• 2. Eternity.

[...].I shall speak first to its extremity, Fire. The Greek word [...] comes from the Hebrew Ʋr, and so the Latin Ʋro, to burn. From the Greek [...] comes Pyrausta, a flie that lives in the fire, and dies out of it. Fire is used to describe the pains of Hell, because of the violent pain, and extream torture which it causeth. Whether it be a material fire, as Austin and Bullinger think; Or Metaphorical, as Gregory and Calvin, i. e. a pain equi­valent thereunto; nay, much more grievous, as others imagine. But this is certain, no Racks or Engines of pain [Page 69] or misery here below are sufficient to set forth those Instruments of eternal death, which God hath prepared for the wic­ked in the other world. The wrath of God, which is the very dregs of the Cup that the damned shall drink, is called Fire, Psal. 18.8. Nay, God himself in this respect is called a consuming Fire, Heb. 12. ult. For our God is a consuming fire.

The Doctrine which I shall draw from this positive part of the Wickeds punishment shall be this.

Doct. 2. That the Wicked shall in the other world depart from Christ, into fire; Depart from me into everlasting fire. They shall not only be stript of all good, Depart from me; but also be filled with all evil, Into everlasting fire. Our Saviour in Matth. 18.9. calls it Hell fire. And the Holy Ghost terms it, The ven­geance of the eternal Fire, Jude, vers. 7.

In the Explication of this Doctrine, I shall shew:

• 1. Why the positive punishment of the wicked is set out by Fire?
• 2. Wherein it exceeds our Fire?

For the former, the punishment of the damned resembleth Fire.

1. In regard of its intension, and the extream pain and anguish it causeth. Fire is the most out-ragious and tor­menting of all the Elements. Nebuchad­nezzar thought to fright and fear men to purpose, with the threatning of a fiery Furnace. The fire in the Valley of Hinnon, wherein Children were of­fered as a Burnt-Offering to the Devil, was exquisitely tormenting. But who can tell the pains of Hell? Those fires are but dark shadows and representati­ons of this Fire. VVhat elementary or culinary fire is comparable to that Fire. Phaleris Bull, Low-country Racks, Forreign Strapadoes, are nothing; not so much as Flea-bites to the the fire of Hell.

The woful effect of it speaks it terri­ble. It causeth weeping, wailing, and gnashing of teeth. The stoutest heart will then be forced to weep like a Child for pain; the most resolute sturdy Spirit will wail and moan for anguish, and all will bite their flesh, and gnash their teeth with envy. There Cain may cry [Page 71] out indeed, My punishment is greater than I can bear. For alas, Who can dwell in everlasting burnings?

The infinite VVisdom that prepared it, speaks it intollerable; Prepared for the Devil and his Angels, [...], the word signifieth Divinam destinationem; 1 Cor. 2.9. Heaven is prepared for the godly. Matth. 25.35. And they for Heaven, Rom. 9.23. Col. 1.12. So wicked men are prepared for Hell, Rom. 9.22. And Hell for them. As if God had from eternity consulted and contrived the most exquisite way and means of afflict­ing the Creature. As if his VVrath had set his infinite VVisdom and Power on work to devise the fittest materials for the punishment of the wicked, and the most cutting, killing Instruments of eter­nal death.

The Company in this place of Tor­ment, will render it the more miserable. The Devil and his Angels, those fright­ful Fiends, and bitter Foes of Mankind, shall be his eternal Associates. That cursed Crew which drew men to sin, and tempted them so diligently, shall be tormented with them, and a torment to [Page 72] them for ever. [...], be­cause he strikes through with his darts: [...], as his A­gents and Emissaries. The word for Devil properly signifieth a Calumniator or Slanderer. He first slandred God to man, and then man to God; He is therefore call'd the Accuser of his Bre­thren, Rom. 12.11. Those evil Angels have their Names either from their Na­tures, as Spirits; or Office, as Angels; or Dignity, as Principalities and Pow­ers; or malice against God, as Satan, Devil; or their Fall and Fruits, as un­clean Spirit, evil One, Father of Lyes, Murtherer, Deaf and Dumb Spirit. The Devil is mention'd singularly, be­cause there is one chief, The Prince of De­vils, Matth. 12. And the rest under him, or because they are all one in Counsel, as if but one in Being. The chief Devil hath many other under him, at his call and command. This fire is said to be prepared for the Devil and his An­gels, because they are the greatest and chiefest of Sinners, others are but their Scholars. Now how hot is that Hell, that Fire which God from all eternity devised for the Devils, his most malici­ous Enemies? And how ill will they speed, who have millions of such dread­ful [Page 73] Devils for their everlasting Compa­nions.

2. In regard of the universality of the pains it will cause. Fire hath all manner of Torments in it, and afflicts the whole man. If any be troubled ex­treamly with the Gout, or the Stone, or the Colick, or the Toothach, or any one racking Distemper, how dolefully doth he cry out and complain? But if all manner of Diseases should in extre­mity seise a man, and that in every part of him, how dreadfully would he weep and wail? The truth is, Colick, Stone, Cancer, Gout, Toothach, Pleurisie, St. Anthonys Fire, and all other, are in­cluded in this Fire. It hath not only extremity, but also universality of Tor­ments; thick darkness for the Eyes, hide­ous yellowing for the Ears, loathsome brimstone for the Smell; and every sense molested and offended in the high­est degree, every part tormented in flames.

CHAP. XI. The difference between our fires and Hell fire.

BUt the great pain of the wicked will more fully appear, if we con­sider the difference between our fires on Earth, and that in Hell.

1. They differ in the cause of their kindling. Our fires are kindled with cold Air, a puff of Wind; thus the spark is blown up into a flame. But Tophet is prepared of old: for the King it is prepared: the pile thereof is fire and much wood, and the breath of the Lord, like a stream of brimstone, doth kindle it, Isa. 30.33. O what a flame is that which is blown up by the breath of an Almighty God. What a vast difference is there between the breath of man, or of a pair of Bellows, and the breath of a God? This breath is like a stream of brimstone; and if the breath that kind­leth the fire be like a stream, or rather a Sea of brimstone, what is the fire it self? What a vast difference is there between [Page 75] the breath of a pair of Bellows, and the fire kindled by them.

2. They differ in their nature. Our fires are by Philosophers described to be a stream of sulphurous particles, or swarm of motes of brimstone, violently agitated, and forcibly breaking forth from those respective Bodies to which they did formerly belong. And this is apparent, because when any body is throughly burnt, the sulphurious parts are almost gone; and when those parts are gone, what remains will burn no longer. But the fire of Hell, whether it be material or metaphorical, is quite another thing. It is a deep impression of infinite wrath and fury on every member of the Body, and faculty of the Soul. And O what a fearful thing is it to fall into the hands of the living God, for our God is a consuming fire, Heb. 12.2. ult. The wrath of God is sometimes compared to that of a Lion roaring after her prey, which tears, and rents, and kills, and slays, without the least pity. And to a Bear robbed of her Whelps, which claws, and wounds, and destroys what­soever comes near her. But alas, the [Page 76] wrath of a God is infinitely more cut­ting, more killing. The Mountains are moved, the Rocks are rent in pieces, the stoutest Oaks are rooted up, the Foundations of the Earth tremble, the great Luminaries are darkned, the course of Nature is over-turned, when he is wroth. Thou, even thou art to be feared, for who may stand when thou art angry.

If his wrath be kindled but a little, how wofully do his own Children cry out, Job 6.4. The Arrows of the Almighty are with­in me, Job 13.24. Wherefore hidest thou thy face, and holdest me for thine enemy? Psal. 88. Their Spirits are drunk up, while they suffer his terrors, they are distracted. What then will be the condition of them on whom he will pour out all his wrath? If a small degree of God's anger be so terrible, when it is mingled with Love; what will a full Cup of pure wrath be?

3. They differ in the ends of their Creation. Our fires were created for our Service and Comfort. God made these for the use and benefit of man, to fence us against the cold; to melt and mould metals, and form them into [Page 77] several moulds, &c. But the fire of Hell is created for the torment of Men and Devils. God makes it of such a na­ture, as may best suit his end. For eve­ry wise Agent fitteth his means to his end; and the more wise the Agent is, the more proper means he findeth out for his end. Now when the only wise God, to whom Angels themselves are Fools, shall set his infinite Wisdom awork about the most proper means of rack­ing and torturing the poor Creature; surely it will be done to purpose. As when his Love sets his Wisdom awork, to find out a way to comfort his Chil­dren, what Rivers of Pleasures, VVeights of Glory, Crowns of Life, fulness of Joy doth he provide. So when his wrath sets VVisdom awork, to find out a way for the afflicting his Enemies, what stinging Adders, and gnawing VVorms, and Chains of Darkness, and Lakes of Brimstone doth he provide.

4. They differ in the Fewel that feeds them. Our fires are maintain'd and preserv'd in burning by wood or coals, or somewhat that is combustible; and the fire must be suitable to the mean­ness [Page 78] and limitedness of the fewel. But the fire of Hell is fed with the Curse of a righteous Law, and the wrath of an infinite God, and the lusts of the damned. Ah what work will sin, back'd with the Curse and wrath of God, make in the Souls and Bodies of men. If David beloved of God under the weight of sin, and sense of Divine dis­pleasures, went mourning all the day, and cryeth out so mounfully, Thine Ar­rows stick fast in me, and thy hand presseth me sore. There is no soundness, in my flesh, because of thine Anger, nor rest in my bones because of my Sin. Mine Iniquities are gone over mine head, as an heavy bur­den they are too heavy for me, Psal. 38.2, 3, 4. O what will they suffer! and how will they roar and howl, whose Sins are as a Mountain of Lead, shall press and oppress their Consciences! all whose lusts shall gnaw their Spirits, set home and close to their Souls by the fury and malediction of God.

5. They differ in this, that our fires are accompanied with Light; but the fire of Hell, though it hath heat to tor­ment, hath no light to comfort. It is [Page 79] a state of darkness, of utter darkness, Matth. 25. Of Blackness of Darkness, Jude, vers. 13. They have only light enough to see themselves endlesly and easelesly wretched and miserable. Dark­ness is dreadful, but what darkness like utter darkness, or blackness of darkness? The Egyptians did not move out of their places in the time of their darkness, but what will men do in the dark, in the midst of ravenous VVolves, and roar­ing Lions, and stinging Adders, and fiery Serpents, and frightful Devils?

6. They differ in their Operations:

1. Our fires work only on the Body, they cannot pierce the Soul; but Hell fire pierceth the Soul. Spirits burn in it as well as Bodies, Go into everlasting fire, prepared for the Devil and his Angels. If it seise on Devils, it will also on the Souls of men. The Spirit whose senses are most acute, will feel the greatest pain in the unquenchable fire.

2. Our fires destroy and consume their fewel; they turn their wood and coals into dust and ashes; the bodies of men are by them turn'd into ashes, and hereby the pain ceaseth with the [Page 80] life of the Creature. But the fire of Hell will never consume, though it be ever consuming, it will always be de­stroying, but never destroy the Sinner. The damned will be always dying, but never die. The Almighty hand of God will preserve them, to undergo that wrath that is intollerable, and those flames that are unquenchable.

CHAP. XII. The fulness of wicked mens misery, in that it's positive and privative, with some Cautions against it.

Ʋse. LEarn hence the full misery of the wicked in the other World. They shall not only be depri­ved of all good, in their banishment from the presence of God, but also be afflicted with all evil, in their suffering the pains of Hell fire. The godly in the other World shall be perfectly bles­sed, in their freedom from all poenal and all moral evil, and their fruition of all that is truly good, for they shall ever [Page 81] be with the Lord, who is an universal good. So the Wicked in the World to come shall be perfectly cursed, in the absence of what ever is comfortable, and in the presence of whatsoever is dreadful, and may render them misera­ble; Snares, Fire, Brimstone, an horrible Tempest, shall be rained on them as their portion; woful are the fruits of Sin oftentimes in this World. It keeps good from men here, strips them of their Estates, Relations, Liberties, Limbs, Health, Names; nay, of the Gospel, Ordinances, and seasons of Grace, and brings on them much evil here, Aches, Pains, Diseases in their Bodies, Horrors and Terrors in their Souls. But these are nothing to the effects of Sin in the other World. Here in the midst of Judgment, Mercy is remembred; there is no state on Earth of mear or pure wrath. All good things are not re­moved, nor all evil things inflicted on any. In the worst Estate there is Life, and that cloathed with some Favours. The pained have some intermission, or at least remission of their pains. In the lowest estate there is hope of better, [Page 82] and that is no small Cordial to a poor Creature; there is no Condition so bad, but might have been worse, both for its intention and duration. But now in the other World, the wicked have Judg­ment without a mite of Mercy, and Misery without any Ease; either in re­gard of degree or intermission: All good banished from them, and all evil inflicted on them.

Ex. If the wicked shall be thus pu­nished with the loss of Christ, and the pains of Hell fire; it exhorts us to flee from the wrath to come. Ah who would fry one hour in flames for a Kingdom! How dreadful is the hearing of fire; fire, in the night? How doth the very sound of it fright men and women? Ah then what will the feeling of it be in utter darkness, in that black long night of eternity! Sinner, when thou art tempted to sin, consider whether the satisfaction of thy Lust will make thee amends for, and ballance the loss of God, and thy suffering the flames of Hell.

Alas, how little is the pleasure of Sin, but how terrible, how intollerable is the [Page 83] pain of it! What wise man would be rack'd a day for a moments delight? much less suffer the wrath of an infinite God, for the dreggy pleasures of a Beast. Dost thou think thou canst bear it? art thou able to endure it? Canst thou suffer the pain of our fire? if not, how wilt thou endure the pain of that fire which the breath of a God kindleth, and keepeth burning? which tortures the Soul as well as the Body, and which was prepared of God for the afflicting and punishing his Creatures. O Friend, flie to Christ, if thou wouldst flee from the wrath to come, 1 Thess. 1. ult. He is the only skreen between thee and the fire of Hell. Flie from sin, if thou wouldst flie from Hell fire. Flie the Cause, and thou fliest the Effect: Take away Sin, and you take away Hell. Whatsoever thou sowest now, thou shalt reap hereafter; Gal. 6.7. Sow Lust, and reap the Lake that burns with fire and brimstone for ever. Sow Holiness, and reap Happiness; They who sow to the flesh, shall of the flesh reap Corruption: but they who sow to the Spirit, shall of the Spirit reap life everlasting, Gal. 6.8.

CHAP. XIII. The eternity of the Sinners misery in the other World, with the grand Reason of it.

I Come now to the eternity of the Sinners punishment, in that word Everlasting.

[...], The word is refer'd to God, and then is used for that which is eter­nal, à parte ante, or that never had a beginning. Sometimes it's refer'd to the rational Creature, and then signifieth an eternity, a parte post, or that which never hath an end. The word comes from [...], an Age, because what is ever­lasting, endureth through all Ages and Generations, and infinitely beyond them.

The Doctrine which I shall draw from this property of ungodly mens pu­nishment shall be this.

Doct. 3. That the punishment of the wicked in the other World will be ever­lasting. It will not only be extream, in regard of its intention; but also eter­nal, in regard of its duration. Their [Page 85] privative punishment will be eternal: They shall be punished with everlasting de­struction, from the presence of the Lord, 2 Thess. 1.7, 8. And so will their posi­tive punishment be, Jude, vers. 7. So­dom and Gomorrah, and the Cities about them are set forth, suffering the venge­ance of the eternal fire. And Christ tells us, There the worm never dieth, and the fire never goeth out, Matth. 18. And again, it's called the Lake that burns with fire and brimstone for ever.

It were no small ease to the damned, if they had hopes of any end of their mi­sery; though after as many millions of millions of years as have been moments since the Creation, and as are Creatures small and great in both worlds; but it may not be, it cannot be; after all these years they are not to remain one mo­ment the less in Hell.

I shall only give the Reasons of it, and proceed to the Use.

There are several Reasons given why the Sinners temporal fault should have an eternal punishment.

1. Some tell us, He refused eternal Life, and therefore it's but reason he [Page 86] should be punished with eternal death. They had eternal pains and eternal plea­sures set before them, and they chose eternal pains. In choosing the way, they chose the end; they chose the way of the Flesh, the way of their own Hearts, and so consequentially they chose Hell, to which that way led. Now if a man hath but his own choice, whom can he blame but himself? If a man have what he desireth and loveth, if it be ill with him, he must thank himself. He that sinneth against me, wrongeth his own Soul: all that hate me, love death, Prov. 8. ult, Jer. 4.17, 18.

2. Others tell us, That if they should live here for ever, they would sin for ever; therefore God taking the will for the deed, punisheth them for ever. They die eternally for sin, who would have lived eternally in sin. Vellet sine fine vivere ut posset sine fine peccare, Greg. Man would live here for ever, if he had his will, that he might sin for ever. Sco­tus and Aquinas tell us, Peccant in aeterno suo & puniuntur in aeterno Dei: They sin in their eternity, and God punisheth them in his eternity. If God would [Page 87] give them an eternal abode on Earth, they would imploy it in disobeying and dishonouring him eternally. And be­cause they would sin for ever, therefore they shall suffer for ever; Jer. 8.5. The Children of Israel are slidden back with a perpetual back-sliding; they hold fast deceit, and refuse to return. How loath are they to forsake their Lusts: 1. They hold them fast. As a Fountain sendeth forth water, so doth the Sinner send forth wickedness, Jer. 6.7. Now a Fountain sendeth forth water freely without con­straint, and constantly without cessation. What any thing doth naturally, it doth easily and unweariedly. The Sun shines naturally, and he shines without any pains or tiresomeness. The Fountain sends forth water naturally, and doth it with ease and constancy. So the Sinner sins naturally, and doth it delightfully and unweariedly. When the Body and its members, the instruments of sin, are tired and worn out, and unable to execute the lusts of the flesh, the body of sin is still fresh and vigorous in plotting and conspiring evil, and in embracing and cherishing evil motions: whence it ap­pears, [Page 88] that man sinning naturally would (if he lived) sin eternally, and thence say they, He is tormented for ever. But,

3. The principal Reason of the eter­nity of the Sinners misery, and indeed the only reason in my Judgment (with due respect to others) is the infinite de­merit of sin, as committed against an in­finite Majesty. Because the Sinner is not capable of bearing a punishment in­finite in intension, therefore he must have it infinite in duration. I doubt not, but if the Sinner were able to bear the infinite stroak of Divine Justice (notwithstanding his will to sin for ever, and his choice of eternal death, and all the other reasons that are usually brought for the eternity of their pains,) he should not stay long in that prison of Hell, but quickly be released: But be­cause a poor finite Creature hath not a back strong enough to bear an infinite blow, therefore he must be always suffer­ing.

The notoriety and malignity of sin proceeds from the dignity of the Person against whom its committed, as I have [Page 89] largely shewn else-where. Because the Authority of an infinite God is dispised, the Law of an infinite God disobeyed, the Love of an infinite God undervalu­ed, and the Image of an infinite God defaced by sin, therefore there is an in­finite demerit in sin. In a Treatise called The Incomparableness of God. And because man cannot give satis­faction infinite in value, therefore he must give that satisfaction which is infi­nite in time, or rather in its eternity, Psal. 49.7, 8. Psal. 51.4. Job 7.20. And considering that God was re­solved to have full satisfaction for sin, I conceive Christ himself could not have satisfied for the sins of any, if he could not have offered a Sacri­fice of infinite merit to answer the infinite demerit of sin. But herein the Wisdom and Goodness of God did su­perabound, in providing an Antidote stronger than the Poyson; for whereas sin is infinite, only Objective, as com­mitted against an infinite God: The Sa­crifie of Christ is infinite, both Objective and Subjective, as offer'd up to an infi­nite Majesty, and offer'd by one that [Page 90] was an infinite Majesty; whose Person being infinite, rendred his Sacrifice of such boundless value and merit.

CHAP. XIV. How little cause to envy Sinners, and how careful we should be to avoid their eternal misery.

Ʋse 1. WE may learn hence what little cause any have to envy Sinners their fat and sweet in this World. Alas, for their poor short pleasures of sin, they must have extream and eternal torments. Who would grudge them their portion, or eat of their Dainties, or buy their Bargains, that is not mad, and quite bereaft of his wits, Prov. 23.17, 18. My Son, envy not Sinners: for surely there is an end. I, and a sad end for poor Sinners. An end of Woe, and Wrath, and Death, and Misery, without any end or ease. Ah what sad Objects are they of Pity, who laugh a minute, and must weep for [Page 91] ever! who for a little gigling mirth, and poor drossy pleasures, must fry eter­nally in Hell flames among Devils and damned Spirits.

Ex. Reader, Believe and consider this misery of the Wicked, and be restless, till thou art secured against it. Ponder it well, to be among Devils, those stinging Serpents, roaring Lions, fright­ful Monsters, would make thy hair stand an end, and thy heart to ake; but to be amongst them in extremity of Torments, in fire, in fire kindled by the infinite wrath of God, and in universality of Torments, to have all kind of Judg­ments and Plagues inflicted on thee; I, and on every part of thy Body, and all the powers of thy Soul; and to suffer all this for ever, ever, ever. Canst thou bear the company of Lions, and Bears, and Wolves, and Adders, and Serpents, & the deformed Monsters here for ever? How then wilt thou bear the Company of Devils, hideous, monstrous, fright­ful Hell-hounds for ever? Thou canst not bear the pain of our fire for one day, no not for one quarter of an hour; how then wilt thou bear the pain of Hell [Page 92] fire for ever? Ah who can dwell in ever­lasting burnings! who can endure abi­ding flames? The Patient in a violent fit of the Stone, or Colick, or Gout, supports himself with this Cordial, This will not last long. The Woman in la­bour, in the extremity of her pains, hath this to revive her, All this, through the kindness of God, will soon be over. The Primitive Christians comforted them­selves under their dreadful Sufferings from their Persecutors, with this, Our light Afflictions are but for a moment. They are black Clouds, but will soon pass over, and vanish away. But, Reader, if once thou art turn'd into Hell, into those unconceivable intollerable flames, a­mongst those frightful Devils, thou canst have nothing to bear up thy Spirit, not the least hope of any cessation, or intermission, or remission of thy pains. Ah how will dispair, like a dagger, stab thee to the heart! what a cutting coro­sive will it be to think, I am here a­mongst horrid, hideous, hellish Devils, (who have been my Tempters, and are now my Tormentors,) banished the blissful presence of God and Jesus [Page 93] Christ, suffering those torments, and pains, and misery, to which all the fires and racks on Earth are but as the rasing of skin to Nebuchadnezzars fiery Furnace. Ah what Tongue can tell what this poor Body suffereth in every part of it! Ah what Understanding can apprehend the anguish and remorse of this Soul, its cutting Reflections on what it hath been and done, and its kil­ling praevision of what it must undergo, and I must endure all this for ever! Though my pains are so extream in their intention, yet if they were short in their duration, I had some ground of com­fort; nay, if they were to last no more millions of years, than there are Stars in Heaven, and drops of water in the Ocean, I should have some crevis of light, some hope to bear up my heart: But alas, alas, I am here in the midst of this cursed Crew, under these extream ineffable pains, and must be here for ever. The wrath upon me is abiding wrath, Joh. 3. ult. It is wrath to come, and ever will be wrath to come. After Ages, and Generations, and millions of them; I, and millions of millions of [Page 94] them, my pain would not be a moment the nearer a period. My night of dark­ness and horrour will be along night in­deed, the Clock will never strike, the time will never pass, the morn will never dawn, and the Sun will never rise. O what shall I do, thousands, and thou­sands of thousands, millions, and milli­ons, of millions, of millions, signifie not a moment to my wretched and cursed eternity. Ah such company, such mi­sery, and that for ever, ever, ever! Reader, doth not thy Soul tremble to think of this, which will be the portion (probably) of most in the Christian World; and wilt thou give thy self a moments rest, in a state liable and obnoxious to it: For the sake of thy precious Soul, if thou hast any true self-love, Break off thy sins by Repentance, and thine Iniquities by ac­cepting of thy Redeemer. Hell hath not yet shut its mouth upon thee, nor is the gate of Mercy yet shut against thee. O bless the Divine Patience, and know the things that concern thine own peace.

Thy life is short and uncertain; when once death seiseth thee, thou art imme­diately fixed, there can be no change, no alteration of thy state. Tears, Pray­ers, Groans, Sighs, Sobs, will work no­thing, prevail nothing with the Judge to alter his Sentence, or thy Condition. Now is the accepted time, now is the day of Salvation. Therefore, O Sinner, Agree with thine Adversary quickly, while thou art in the way with him; lest at any time the Adversary deliver thee to the Judge, and the Judge deliver thee to the Officer, and thou be cast into Prison. Ve­rily I say unto thee, thou shalt by no means come out thence, till thou hast paid the uttermost farthing, Matth. 5.25, 26. But having written largely of this in another Treatise, and intending to speak of it here only by way of Preface, to what I mainly intend, and now come to di­scourse of, and that is the Nature, Dan­ger, Cause, and Curse of Sins of Omissi­on, in the reasons of this severe Sen­tence, I shall speak no more thereof, but proceed to the third general part of the Text, and that is the reason.

CHAP. XV. The reason of Christs severe Sentence, and a question resolved, whether the Righ­teous, by their Acts of Charity, do not deserve Heaven as well, as the Wicked, by their Omission thereof, deserve Hell.

Thirdly, THe reason of Christ's se­vere Sentence against them, vers. 40, 43. For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink. I was a stranger, and ye took me not in; naked, and ye clothed me not: sick and in prison, and ye visited me not.

The words have nothing of difficulty in them, and therefore I shall not wast time in the explication of them. Every one knows what it is not to give meat to the Hungry, or drink to the Thirsty, or Raiment to the Naked, &c. That it is the omission of a Duty, viz. Cha­rity, which God commands, and also that Believers are the Members of Christ, Ephes. 1. ult. Christ mystical, 1 Cor. 12.12. And therefore what injuries are [Page 97] done to them, are done to Christ, Acts 9. Only it may be needful to speak to these two particulars, before I raise the Doctrine.

1. Whether there be not the like ground of the Salvation of the blessed that there is of the damnation of the wicked; namely, the merit of their works. Both seem to speak it, Come ye blessed, &c. For I was hungry, and ye gave me meat. Again, Go ye cursed, &c. For I was hungry, and ye gave me no meat? &c.

2. Why Christ will try men at the great day by the performance or neglect of this Duty of Charity, and not ra­ther by their performance or neglect of Prayer, Hearing, Watchfulness, or some other Duty, or by their Humility, Hea­venly-mindedness, Patience, Tempe­rance? &c.

In answer to the first, though Bellar­mine affirms, There is the same reason in each, and Cornel. A Lapide, with the rest of the Papists, concur therein, yet if they were not wilfully blind, they might see enough in the Text to dis­prove them.

[Page 98]1. In that Christ calls to the blessed to inherit the Kingdom, [...], which word signifieth Haereditatis jure possidere, to enjoy a thing by right of Inheritance, from Parents and An­cestors, and not by right of Purchase, or deserving; therefore Heaven is often called [...], an Inheritance, Col. 1.12. Ephes. 1.14. 1 Pet. 1.3. So the Type of it, the Land of Canaan is often called by the 70, probably from the division or distribution of the Land by lot to them, A [...] sors & [...] Lex­ceu [...], Distribuo quia here­ditates o­lim per sor­tem distri­bul sole­bant. Josh. 14.2. which to a word is the import of the word. Now they who enjoy an Estate by right of Son­ship, do not possess it by Merit. What can a Child who may inherit his de­ceased Fathers Estate in his Child-hood or Infancy do to deserve that Estate.

2. In that Christ tells them, That this Kingdom was prepared for them before the foundation of the World. Now what could they do before they had a Being to deserve this Inheritance. And the Apostle is positive, that all is to be re­ferred to the Purpose of God, not to the piety of any men. For (saith he) the Children being not yet born, neither [Page 99] having done any good or evil, that the Purpose of God according to Election might stand, (mark) not of works, but of him that calleth. It was said unto her, The Elder shall serve the younger, Rom. 9.11, 12. Eph. 1.4. Rev. 13.8.

If it be Objected, That God foresaw that they would improve their Free will unto the performance of such good Works, whereby they would deserve Heaven, and therefore chose them to Heaven, which the Papists stand much upon. I answer,

1. The fore-sight of their Faith and good Works cannot be the cause of their Election, because their Election is by God himself declared to be the cause of their Faith and good Works. If their Faith and Obedience be the effect of Election, they cannot be the cause of it; but so they are, Joh. 6.37. All that the Father hath given me shall come to me, i. e. believe on me. Again, As many as were ordained to eternal life believed, Act. 13.48. So for good Works, Joh. 15.13. Eph. 1.4. Rom. 8.30.

2. Then mans will must be the ground of God's Actions, not his own Will. [Page 100] The Scripture tells us, That God worketh all things after the Counsel of his own will, Ephes. 1.11. But say the Papists in Ele­ction, God worketh according to the imp [...] vement of mans will.

3. Then the accomplishment of Go [...] Decree depends upon the mutable and uncertain will of man, so that there is a possibility that God may be disappoint­ed of his Choice, and his Elect of that Happiness to which they are chosen, if both depend on a changeable Creature. But the word of God speaks the contra­ry, that God cannot be frustrated of his Choice, Psal. 33.10. The Counsel of the Lord standeth for ever, the thoughts of his heart to all Generations. His Decrees are sure, 2 Tim. 2.19. though his sentence may be alter'd, Jer. 18.7, 8, 9, 10. Nor can the Elect be disappointed, Matth. 24.24. If it were possible, they would deceive the very Elect. Here the im­possibility of their seduction is grounded on the stability of their Election.

4. Then there can be no Election of Infants to everlasting life. I mean, of such as God fore-seeth or ordaineth to die in their infancy, because God cannot [Page 101] fore-see that these will improve the li­berty of their wills unto Faith and Re­pentance. That Infants may be saved, is clear, Matth. 19.14. Suffer little Chil­dren to come unto me, and forbid them not, for of such is the Kingdom of Heaven. Matthew calls them [...], Luke [...], the first word signifieth Puerulus, a little Child, one, say the Criticks, that is in the first seven years of his Age. But the lat­ter, Luke 18.15. signifieth Infants new­ly born, or sucking Babes. Now if of such is the Kingdom of Heaven, then they may be saved. But none are saved, save such as are elected; therefore with­out any fore-sight of Faith or good Works, rational Creatures may be elected, Rom. 8.30. Rom. 11.7.

5. If fore-sight of mens Works be the cause of their Election, then man hath whereof to glory. He is then the cause of his own Salvation. Election is the Original of all, a spring that runneth under ground for a time; first bubleth up and discovers it self in effectual Cal­ling, so glideth along in a life of Faith & Holiness, and at last emptieth it self in the Ocean of Peace, and Joy, and Happiness: [Page 102] So that if man be the Cause of his Election, then he may thank himself for his Salvation. John is no more beholden to God than Judas, for 'tis the improve­ment of the freedom of his Will which brings him to Heaven. God did as much for Judas (say they) as for John. But how contrary is this to the word of Truth? Rom. 4.2. But if Abraham were justified by Works, he had whereof to glory. The Scripture speaks in another Dialect, By Grace ye are saved, through Faith, not of Works, lest any man should boast, Eph. 2.4, 5. The Knife with which Adam cut his own Throat, and wherewith he murther'd his Posterity, was Pride. He would hold of himself, and not of God. The wise and gracious God, in the way he hath taken for our Recovery, is pleased to lay this Knife as far as may be out of our way, lest we be ruin'd by it a second time: Though this Pride, the Po­pish Doctrine of Merits, and fore-sight of good Works maintains; but God tells us, Man is nothing, and God all in all; that no flesh might glory in his presence, 1 Cor. 1.27, 28, 29.

[Page 103]6. The Holy Ghost gives us the true ground or motive of Election, far differ­ing from this of the Papists, and that is the Will and Pleasure; Having pre­destinated us according to the good Pleasure of his Will, Ephes. 1.5. Being predesti­nated according to the purpose of him, vers. 11.

Rom. 9.18. Therefore hath he mercy on whom he will have mercy, and whom he will he hardneth.

Matth. 11.26. Even so Father, for so it seemed good in thy sight.

2 Tim. 1.9. Who hath saved us, and called us with a holy Calling; not according to our work, but according to his own Pur­pose and Grace which was given us in Christ before the world begun. Again, the Particle For, enim, [...] is counted causal, Piscat. in Loc. not that always it noteth the Cause, but sometimes a Reason or Argument, whe­ther taken from the Cause or Effect, Matth. 1.18. Matth. 15.14. 2 Tim. 2.7. Besides this is sufficient for parity of rea­son, or the resemblance, that as some go by the way of good Works to Hea­ven, so others by the way of evil Works to Hell. Good Works are not [...], [Page 104] ceu causa salutis sed [...], respectu fidei & finis ejus, vitae aeternae, Glass. not the cause of reigning, but the way to the Kingdom. Once more, Let the Papists shew the same proportion between a few imperfect defective good Works, which men are enabled to do by the help of God, and the unconceivable eternal Joys and Glory of Heaven that is between the evil works of men, and the endless pains of Hell, and then let them plead their merits. They may, if they please, observe, that the Saints themselves are so far from pleading their Merits, or boasting their deserts, that they hardly remember that they ever did those Works which Christ proclaims to their praise, and rewards through his own blood with a Kingdom. Lord, when saw we thee hungry or thirsty? &c. O what a vast difference is there between an up­right humble Christian, who acknow­ledgeth himself less than the least of all Gods mercies, and a proud Papist that dares say, Coelum gratis non accipiam.

CHAP. XVI. Why Christ will try men at the Great Day by acts of Charity.

THe second question to be discussed before I proceed to the Doctrine, is, why Christ tryeth men at that day by the neglect or performance of Charity, and not of some other Duty, as hearing, praying, watching, &c. Or by their Pati­ence, Humility, Temperance, or Heaven­ly-mindedness? &c. To this I answer,

These Works of Charity are by a Synechdoche put for new Obedience, and all the good works of a Christians life. Though Christ mention those as the test of men at that day, yet he doth not hereby exclude others. The Scrip­ture abundantly proveth, that other Graces and Duties shall be rewarded at that day, 1 Pet. 1.6, 7. Matth. 10.18. Heb. 6.10, &c. and that men shall be condemned for other sins beside the neglect of Charity. The want of the Wedding-Garment, Matth. 22.12, 13. Unprofitableness in the improvement of [Page 106] Talents, Matth. 25.30. We have a Bed-Roll of other sins condemning, 1 Cor. 6.9, 10. Rev. 21.8. Indeed eve­ry sin, any sin that men have lived in, and loved, who have died impenitent, will be found damnable at that day.

It cannot rationally be supposed, that the performance or neglect of those outward acts of Charity should be the general test, (I mean of all) for how then shall those that die in their Infancy and Childhood, or such as are extreamly poor be tried, who are rendred wholly uncapable of feeding the Hungry, or cloathing the Naked. Neither do I judge it shall be the sole test, for it's possible for a man in these outward acts to be bountiful to men, who hath no regard or fear of God in him. The Apostle supposeth a man may give all his Goods to the poor, and yet be void of true love to the poor, 1 Cor. 13.3. It's un­questionable, that the Worship of the blessed God is much more excellent than our kindness to the Children of men (as Calvin well observeth on the Text) yet Christ who knoweth the hearts of all men, and from what principles they act, [Page 107] will mention the Saints acts of Charity at that day, and reward them according­ly, and will mention the Sinners omission of Charity at that day, and condemn him for it.

1. Because acts of Charity are more obvious and apparent to the World. Though the Christian usually is close therein, and will not let his left hand know what his right hand doth; yet Charity, like Musk, will discover it self. The Objects thereof will publish their Benefactors; and he himself thinks it needful sometimes to be open and pub­lick in his liberality (though not for self-ostentation, yet) for others imitati­on. Luther tells us, That Christ will try men this way, because the World shall justifie his Sentence both of reward and punishment. If a man be charitable, all his Neighbours take notice of it; yea, commonly love him for it; the vilest of them will commend him, though by his holy Conversation he condemns them. I suppose this is the good man of whom the Apostle speaks, when he tells us, That for such a one a man will even dare to die, Rom. 5. Therefore when Christ [Page 108] shall acknowledge the Charity of his people, and then reward them with him­self; the wicked Neighbours of these men will confess the truth thereof, and their Consciences will force them to consent thereto. Again, there is hardly a Muck­worm, whose Motto is, To have, and to hold, to heap, and to hoard up, who will as soon part with his blood, as any thing considerable to the poor; but all his Neighbours, good and bad, observe him, speak of him, and generally con­demn him for his earthly-mindedness. So that when Christ at the Great Day shall accuse him, they will be forced to attest the truth of that Accusation, and when Christ at that day shall condemn him, they cannot but agree to the Sen­tence; Psal. 52.6, 7. The Righteous also shall see, and fear, and shall laugh at him. Lo, this is the man that made not God his strength: but trusted in the abundance of his riches, and strengthned himself in his wickedness.

2. Because these acts of Charity are signes of Faith and Love, to which Graces Heaven is promised, James 1.12. James 2.5. Joh. 3.16, 17, ult. Christ [Page 109] who knoweth the Heart, understandeth [...]om what inward root our outward [...]ruit springeth; and therefore Faith and Love, which are the Fountain of true Charity, James 2.15, 16, 17. being inward and secret, he mentions what is more open and known, as a sign and testimony of that faith in him, and love to him, which are invisible and unknown to the World. Faith is a Grace seated in the heart, With the heart man believeth unto righteousness; (where, by heart, I suppose is understood the Ʋnderstand­ing and Will; for Faith, in habitu, is in each; and in exercitio, an act of both.) And the heart is called an hidden man, 1 Pet. 3. But it discovers it self to the Believer by love. For when once the Soul applieth Christ for Pardon and Life, and begins to hope for those great and good things which Christ hath pur­chased for him, and promised to him; this Faith kindleth an holy flame of Love in the affections to Christ, and hereby the Soul understands that he is a true Believer beloved of God; for our Love is but the reverberation of God's Love back again to himself, 1 Joh. 4.19. [Page 110] And then Faith discovers it self to o­thers, by these fruits and effects of love to God, i. e. feeding the Hungry, and cloathing the Naked. St. Paul tells us, That Faith works by love, as its Tool or Instrument, Gal. 5.6. Love to God produceth love to his Saints, and love to the Saints will draw out the hand, and heart, and purse to relieve them in their wants, 1 Joh. 3.17. Love is costly and expensive, thinks nothing too much or too good for its Beloved. Mary's Box of Oyntment is very precious, but not too precious for her Lord. Life is worth all the World, yet laid down for a Christian at the command of Love, 1 Joh. 3.16. Hereby perceive we the love of God, because he laid down his life for us.

3. Because practical godliness, of which Charity is a part, will be that by which men shall be tried at the Great Day; our Lord Jesus doth hereby de­clare, That it is not the Profession, but the practice of Religion, that will be enquired into by the Judge of quick and dead. It is not saying, Be thou fed, and be thou cloathed; without giving where­with to be fed and cloathed: But it is [Page 111] feeding the Hungry, and cloathing the Naked, that shall be rewarded. Good words may please our selves, but good works only please God, and profit our own Souls. Not every one that saith, Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the will of my Father which is in Heaven. It's the do­ing, not the talking Christian that hath the promise of Heaven, Matth. 7. It's the practical, not the verbal Christian, that hath a right to Heaven through the precious blood of Christ, and the gra­cious promise of God; Rev. 22.14. Blessed are they that do his Command­ments, that they may have right to the Tree of Life, and may enter in through the gates into the City. It is the real, not the nomi­nal Christian, that is prepared for heaven. None are fit to do the will of God in hea­ven, but those who have been accusto­med to do the Will of God on Earth. There is a making meet for the Inheritance of the Saints in light, Col. 1.12. A young man by the School, is made meet for the University; and a Christian by practical Holiness, is fitted for eternal Happiness.

Our Redeemer would hereby de­clare, That all shews and shadows of Godliness, all gaudy Professions, and curious flourishes of Religion, if void of good Works, though as Gloworms, they shine somewhat in the dark night of this World, yet in the long day of eternity they will all vanish and disap­pear. God will not then examine who hath been the greatest Talker of his Will, but the greatest Walker in his Way; nor who hath been the best Speaker, but who hath been the best Doer. For whoso looketh into the perfect Law of Liberty, and continueth therein, he being not a forgetful Hearer, but a doer of the Work; this man shall be blessed in his deed, Jam. 1.25. Hearing the Word, without doing the Work it commands, brings no blessing. The life and sub­stance of Religion consists in practising what is good, and not in praising what is good. It consists in Scripture-Duties, not in Scripture Phrases.

4. Because Christ would hereby pub­lish to the World, the great respect he hath for Charity; therefore he tells us, He will take special notice of his Saints Cha­rity [Page 113] at that day. Charity, whether in relieving the Oppressed, or comforting the Sorrowful, or counselling the Doubt­ful, or supporting the Feeble, or feed­ing the Hungry, or visiting the Sick, or cloathing the Naked, is highly esteemed of Christ. To what Duty hath he an­nexed more or larger Promises, Matth. 5.7. Psal. 18.25. Eccles. 11.1, 2. Psal. 41.1. Psal. 112.1. Isa. 58.12. He speaks of it, as if very much of Religi­on did consist in it, and almost all of it. Pure Religion, and undefiled before God and the Father, is to visit the Fatherless and the Afflicted, James 1. ult. He slights our most severe Duties, (those which are most irksome to the flesh) if this be wanting, Psal. 58.7, 8, 9, 10. He limits his own Mercy to the merciful, 2 Sam. 22.25. James 2.13. He is him­self a merciful High Priest, Heb. 5. He had compassion on the ignorant, and those that were out of the way, Heb. 5.2. On those that had nothing to eat, Matth. 15.32. On those that were scattered as sheep without a Shepheard, Matth. 9.36. There­fore he cannot but value exceedingly, and love tenderly those that are like [Page 114] him. That which lieth so near his heart, must needs be enquired after, as much, if not more than any thing else. And there is scarce any thing that speaks our respect of persons or things, more than our enquiry after them. Joseph loved his Father Jacob dearly, I suppose far above all his Kindred, and therefore he first enquires after him. [...]s your Fa­ther well, the old man of whom ye spake? Gen. 43.27. David's heart was set on Absolom, therefore when the Messenger return'd from the Battel, he doth in the first place, and in a special manner en­quire after him. Is the young man Abso­lom safe? 2 Sam. 18. Thus Christ be­ing so infinitely taken with Charity, can­not but make a great enquiry after it at the Great Day. It is fruit that will then abound to the Saints account, Phil. 4.17. And such Seed, that they who sow it li­berally, shall reap it liberally, 2 Cor. 9.6.

CHAP. XVII. Three particulars about the Text.

I Come now somewhat closer to the Reason of the Sentence; For I was hungry, and ye gave me no meat, &c. Here we must understand:

1. Observ. That the omission of in­ward Charity is included in this of out­ward, and will be as dangerous, if not more at the Great Day. The subject of it, the Soul is much more noble than the Body; therefore to suffer a Soul to perish through our neglect of giving it spiritual Alms is a greater sin, than to suffer the outward man to perish for want of bodily Alms. Again, the end of spiritual Alms is higher, (than of bodily) the eternal Salvation of the Soul, 1 Pet. 1.9. Receiving the end of your Faith, the eternal salvation of your Souls. Both sorts of Charity are com­prehended into these two verses.

[Page 116]2. Observ. That other Works, beside Works of Charity, and other Omissions, beside the Omission of this Duty, will be mentioned at that Day, and men shall be judged according to them. In­deed all our Works will be then ac­counted for. But you will say, What time will this take up. I answer, It seems probable, that the day of Judg­ment may last longer than most imagine. The Holy Ghost tells us, That God will bring every Work into Judgment, with eve­ry secret thing, whether it be good? or whether it be evil? Eccles. 12. ult. If every Work, then more than acts of Charity; and if every Work good or bad, open or secret, then the day of Judgment must be a long day. The Apostle speaks the same as to the matter of Judgment, with the wise man, We must all appear before the Judgment Seat of Christ, 2 Cor. 5.10.

There are two of our eminent English Divines now with God, who have left their Judgment herein upon Record. One tells us, I humbly conceive, That the day of Judgment shall not be past over in an instant, but shall be of long [Page 117] continuance. Mr. Strong in a Serm. on 2 Cor. 5.10. p. 26. For if Christ should judge only as God, he could dispatch it in an instant; but his judging us men will be after the manner of men, that the Crea­ture may understand, admire, and ap­prove what is done. The other saith, Mr. Shep­herds sound Con­vert, p. 88. It must take up some large quantity of time to manifest all the secret sins of men; and therefore it may be made evi­dent both from Scripture and Reason, that this Day of Christs Kingly Office, in judging the world, shall last happily longer than the day of Christs private Administration now in governing the World.

Austin tells us, Austin, De Civit. Dei, lib. 20. cap. 1. Per quot dies hoc judici­um extendatur incertum est, Scripturarum more diem poni solere pro tempore nemo nescit.

3. Observ. Christ doth not say, Ye took my Meat from me, or wrong'd me of my Raiment, or persecuted me, and cast me into Prison; But I was hungry, and ye gave me no meat; naked, and ye cloathed me not; in prison, and ye visited me not. He doth not say, I was hungry, and naked, and sick, and instead of re­lieving, ye derided me, and by your [Page 118] taunts and jears, added Affliction to the afflicted, or ye despised and condemned me, as they, James 2.6. But I was hun­gry, and ye gave me no meat, &c. It was a bare omission of a necessary Duty for which they are sentenced to Hell. It's not robbing, but not relieving; not op­pressing them with violence, but not supplying their necessities which Christ here condemneth them for.

These words consider'd thus relative­ly, as the reason of Christs severe Sen­tence, will afford us this Doctrine which I chiefly intend.

CHAP. XVIII. That sins of Omission are dangerous and damnable.

Doctrine. THat sins of Omission are dangerous and damna­ble, or Christ will sentence men at the Great Day to eternal punishment of loss and sense, for not feeding the Hungry, and cloathing the Naked. Observe how naturally the Doctrine floweth [Page 119] from the Text, Depart ye cursed into everlasting fire, prepared for the Devil and his Angels: For I was hungry, and ye gave me no meat; thirsty, and ye gave me no drink, &c. The sin mentioned is a bare omission, and the Sentence clearly speaks the punishment: Hence I gather, That sins of Omission are damnable. Christ will sentence men to Hell for them. Saul's not slaying Agag, (an omission) lost him the Kingdom, 1 Sam. 15.20, 26. The Moabites and Ammonites were excluded the Sanctuary of God (an high and special Priviledge) to the tenth Ge­neration, for an omission, for not meet­ing Israel with bread and water in the Wilderness, Deut. 33.4.

But it's as clear, these sins bring eter­nal as well as temporal pains and punish­ment. The slothful Servant is sentenced, and sent into utter darkness, where is weeping and gnashing of teeth, for a bare omission, for not improving his Talent, Matth. 25.24, to 31. The Servant did not waste his Talent by Riotousness, as the Prodigal did, (for he tells his Lord, v. 25. Lo, here is thine,) only omit to improve it through idleness. But he who wanted [Page 120] hands to work, had fetters provided for hands and feet. And he who would not work by the light, is rewarded with utter darkness.

Again, we have a clear and full proof of the Doctrine, in Matth. 3.10. And now also the Ax is laid to the root of the Trees: therefore every Tree that bringeth not forth good fruit, is hewn down and cast into the fire. In the verse we have three parts considerable:

1. the Sin, and that is a bare omission, the not bringing forth good fruit. Our Saviour speaks the same in Matth. 7.19. He doth not say, Every Tree that bring­eth forth evil fruit is hewn down, that bringeth forth Drunkenness, or Rob­bery, or Uncleanness, or unsavory Com­munication, &c. is cast into the fire; But every Tree that bringeth not forth good fruit. The sin is only a neglect of posi­tive holiness.

2. The severity of the punishment is, hewn down, and cast into the fire. The hewing down, is the fitting and prepa­ring the Sinner for the fire; as the Tree cut down, is prepared for burning. This is done by their provoking God to leave [Page 121] them to impenitency, under the ministry of the Word. The Word is compared to a Sword, Ephes. 6.17. A two-edged Sword, Rev. 1.16. And it will cut, and hack, and hew to purpose, Hos. 6.5. God heweth them by his Prophets, and slays them by the word of his mouth. It cuts to the heart, Act. 4.54. Act. 5.33. And hath dreadful effects on them, Isa. 6.9, 10. And he said, go and tell this people, Hear ye indeed, but understand not; see ye indeed, but perceive not. Make the hearts of this people fat, and make their Ears heavy, and shut their Eyes; lest they see with their Eyes, and hear with their Ears, and understand with their Hearts, and convert, and be healed.

And this hewing them down is also by death. The Ax of death fells the Tree for the fire of Hell. The rotten Tree, or the barren Tree, is not good for fruit, therefore for the fire.

He is hewn down, and cast into the fire. Abscission is the way to perdition, to eternal burning. This is the Catastro­phe of the barren Trees Tragedy.

3. The certainty of it. Both Christ and the Baptist speak of the punishment in [Page 122] the present Tense, not the Future, Is hewn down, and cast into the fire; not, shall be hewn down, &c. The fruitless person shall as certainly be in Hell, as if he were there already; therefore promi­ses and threatnings, though future, are delivered to us as present. As, to us a Son is born, Isa. 9.6. Isa. 21.9. Babylon is fallen.

4. The universality of the Persons, Every Tree that bringeth not forth good fruit. Every man, what ever his Pro­fession may be, or his Hopes are, or his Priviledges have been, if he bring not forth good fruit, he is hewn down, and cast into the fire. The Doctrine being thus proved by Scripture, I shall pro­ceed to the Explication of it in several particulars.

1. I shall speak to the nature of them, and shew what sins of Omission are.

2. To the danger of them.

3. To the Reasons why they are so damnable.

CHAP. XIX. The nature of sins of Omission in general.

First, COncerning the first, i. e. the nature of them. I shall speak to one more generally, and two more particularly.

1. By the several distinctions of these Sins.

2. By their agreement with, and dif­ference from sins of Omission.

1. More generally, a sin of Omission is a neglect of some Duty commanded us in the Word of God.

In every Command, there is a Precept and a Prohibition. A Precept en­joyning, and a Prohibition forbidding. A Precept enjoyning some Duty, and a Prohibition forbidding the contrary. The neglect of doing what the Precept enjoyns, is a sin of Omission, and the doing what the Precept forbids is a sin of commission.

The truth is, in every Commission there is an Omission; as in every deadly Disease somewhat of a Feavor. For in [Page 124] every Commission, as in Drunkenness, or Oppression, or Uncleanness, there is a neglect or omission of the Duty com­manded, as Temperance, Charity, and Chastity. But those we most properly call sins of Omission, which are extrinsi­cate from sins of Commission; as not praying, not reading the Word, not be­lieving, not feeding the hungry, &c. But to speak strictly, there is no sin but sins of Omission; for all sin consists in privation of due rectitude or deficiency, and coming short of the rule. Though the Commands are generally deliver'd by way of negation, partly because of the proneness of men to commit those sins that are forbidden, and God would by his Negative command, curb, and keep them in. Thou shalt not, &c. thou shalt not, &c. partly because Ne­gative Commands bind more strongly than the Affirmative. The Affirmative obligant semper, but not ad semper; but the Negative bind semper & ad semper, as the School-men speak. The Affirma­tive bind us always, ( i. e. there is no time wherein it can be said that they are of no force,) but not to all times. I [Page 125] am always bound to pray, but I am not bound to pray at all times; I am bound always to speak truth, but I am not bound to speak all truth at all times. But Negative Commands bind always, and at all times; as, Thou shalt not kill, Thou shalt not commit Adultery. These bind every moment of a mans life, I mean every moment of his life these sins are to be forborn; they are at no time lawful: Though, I say, the Commands are deliver'd Negative for the most part, ( viz. eight of them,) yet we must un­derstand, that all the Negative Com­mands of God include their Affirmative; as, Thou shalt have no other gods before me; this includes, thou shalt have me for thy God, thou shalt know me, love me, fear me, trust me, and worship me as thy God. And when God saith, Thou shalt not make to thy self any graven Image, &c. this includes, thou shalt Worship me according to my Will, re­vealed in my Word. When God saith, Thou shalt not take the Name of the Lord thy God in vain; this includes, thou shalt use reverently all my Names, Titles, Attributes, Ordinances, Word and [Page 126] Works. VVhen God saith, Thou shalt not kill; this includes, thou shalt use all lawful means for the preservation of thine own and thy Neighbours life. When God saith, Thou shalt not commit Adultery; this includes, thou shalt by all just ways maintain thine own and thy Neighbours Chastity, in thought, word, and deed. When God saith, Thou shalt not steal; this includes, thou shalt be true, faithful, and just in all thy Con­tracts and Dealings with others, restore what is ill gotten, be diligent in thy Calling, and endeavour the furtherance of thy own and thy Neighbours estate by all just ways. When God saith, Thou shalt not bear false witness against thy Neighbour; this includes, thou shalt to thy power promote truth in thy self and others, maintain thine own and thy Neighbours good Name. When God saith, Thou shalt not covet, &c. this in­cludes, thou shall be fully satisfied with thine own Condition, and desire and delight in thy Neighbours prosperity. Thus the Negative Commands of God include their Affirmative, so that to de­part from the evil forbidden, is not to [Page 127] keep these Laws, unless also we practise the Duties commanded. The neglect of any of them is a sin of Omission.

CHAP. XX. Three distinctions about sins of Omission.

2. I Shall speak more particularly, and explain these sins:

• 1. By these distinctions.
• 2. By their agreement with, and dif­ference from sins of Commission.

First, These sins of Omission are to be distinguished in regard of substance, manner or measure.

1. When a duty is omitted in regard of the matter of it, as when men pray not, give not to the Poor, hear not the VVord, &c. these omit the substance of the Duty. Of such as those God com­plains, There is none that looketh after God, Rom. 3.11. And again, They will will not hear the Law of the Lord, Isa. 30.9. And he that turneth away his Ears from the cry of the poor, he also shall cry himself, but shall not be heard, Prov. [Page 128] 21.13. These are most deeply guilty before God. They shew their utter contempt of him, and openly manifest it to others; when they omit to relieve the Poor, to pray in their Families, or to attend publick praying and preach­ing; hereby they are scandalous and offensive. They grieve the godly, Rivers of tears run down mine eyes, be­cause the wicked forsake thy Laws, Psal. 119. and they harden the wicked. VVhen ungodly men see others neglect all Religion, they are encouraged in their Atheism and Irreligion; and pre­suming others are wise, and that them­selves shall fare as well as others. As it was said of those, Ezek. 13.21. so it may be said of these; They strengthen the hands of the wicked. Again, these are guilty in all respects; they who offend in the matter of a Command, by neg­lecting the Duty it self in the substance thereof, offend in the manner and mea­sure also; but they who offend in the manner and measure, may not offend in the matter.

2. VVhen the omission is in regard of the manner of the duties perfor­mance; [Page 129] As when men do pray, but they pray not uprightly, with the heart, Jer. 12.2. Thou art nigh their mouths, but far from their reins. Nor earnestly, with their whole heart, and with all their heart, and all the powers of their Souls, as the Precept is, Jer. 29.13. and that Prayer to which the Promise is annexed, James 5.16. But pray (as if they pray'd not) formally, and customarily, and carelesly; scarce hearing themselves, and no wonder then if God hear them not; they pray not reverently, with the aw of God upon their Spirits, but are rash in their words, and irreverent in their hearts, Eccles. 5.1, 2. So when men give Alms, but do not give chear­fully, with a free, willing, ready heart; For God loves a chearful giver, 2 Cor. 9.17. Nor seasonably, when it may do most good, Prov. 3.18. Say not to thy Neighbour, Go and come again to mor­row, when thou hast it by thee. So when men hear the Word, but hear not awfully, in the fear of God, as in the presence of God, Acts 10.33. We are all here pre­sent before God, to hear all things com­manded thee of God: Neither hear [Page 130] believingly, giving their assent to what they hear, and applying it to their own Souls. The Word preached did not profit them, not being mixed with faith in them that heard it, Heb. 4.2. These, and such like, though they are not guilty of omis­sion, in regard of the matter of a Duty; yet they are guilty of omission, in re­gard of the manner of it; though they do the thing commanded, yet they do it not as it is commanded, and so are guilty of the breach of a positive Law and Command.

3. When the omission is in regard of the measure of the Duty; As when a man gives Alms, but not answerable to his Estate; though God hath filled his Belly with hidden treasures, and waters of a full Cup are wrung out to him, and he is able to give pounds to poor indi­gent Families, he puts them off with a few pence, or at most shillings, this is an omission in regard of the measure. God expects charitable Contributions from men answerable to his Bounty to them, 1 Cor. 16.2. Ʋpon the first day of the week let every one of you lay by him in store, as God hath prospered him, that [Page 131] there be no gatherings when I come. According to the measure of the Divine Mercy to us, such should be the measure of our Charity to others. According to the seed thrown into the Earth, is the Crop return'd by the good ground. Therefore to make scanty Re­turns, when we have large Receipts, is a sin of omission: So when men pray, but not with that frequency which they might and ought. The Command is, To pray contiuually, to pray without ceasing, to pray evermore.

Which must include at lest frequent, i. e. daily prayer, each Morning and Evening; but some men pray, but it's only at certain seasons, now and then, by fits and starts: Some pray only upon the Lords-Days, as if they had liberty all the working-days to be Atheists, and neglect the owning of the great God. Others pray only under some Affliction; and as Patients to their Physitian, never go to God, but when they cannot tell what to do without him. So the Jews, In their Affliction, they will seek me early, Hos. 5.15. When he smote them, then they sought him, but their heart was not [Page 132] right with him, neither were they stedfast in his Covenant, Psal. 78.34, 37. Un­evenness of Pulse argues a distemper'd Body, so doth unevenness in Duties a distemper'd Soul. In their trouble they will pour out a prayer. When troubles are on them, they will make bold to trouble God, and call him up for their help. God expects frequency of Application to him every day, and greater frequency of those that have more time, and fewer Obstacles and Impediments than others. Now the putting God off with Applications to him, and Acknowledgments of him once a week, instead of every day, and much under Affliction, instead of doing it in all conditions, and at all seasons; or putting him off with Morning-Prayer only, instead of Morning and Evening-Prayer, or with Family-Prayer only, when we should also pray in our Closets daily; these are sins of Omission, in re­gard of the measure of the Duty.

Secondly, These sins of omission are either partial or total.

Total omissions are, when men wholly neglect the Duties commanded, as when [Page 133] they altogether cast off Praying, and Hearing, and giving Alms, and exami­ning their own hearts; Psal. 14.3, 4. They are all gone aside, there is none that doth good: They call not upon God. A man may read the Word Atheist in the fore-heads of these men. They carry about them where-ever they go the sign and mark of Condemnation. They please themselves possibly that they do not abound in scandalous sins of Com­mission, not considering that they may be guilty of self-murther, as well by starving or not feeding their Souls, as by stabbing or poisoning their Souls.

2. Partial Omissions are, when men do sometimes perform the Duties com­manded, but not with that constancy which they ought, Job 15.4. Thou castest off fear, and restrainest prayer before God; i. e. Thou imprisonest Prayer, and dost not afford it the liberty it for­merly had: It was wont to appear every day openly, but now it is kept in, and shews it self but seldom.

Thirdly, Sins of omission are distin­guished into external or internal omissi­ons.

[Page 134]1. External Omissions are a neglect of the outside (as I may call it) of the Command.

2. Internal Omissions are the neglect of the inside of the Command: We must know, that in every Command there is an Extra and an Intra, an Out-side and an In­side, somewhat that concerns the Hands & Conversation, somewhat that concerns the Heart and Affections. As for exam­ple, In the Fourth Command of sancti­fying the Sabbath, there God commands us to spend the whole time of his day (except so much as the works of Ne­cessity and Mercy call for) in religious Exercises, and the Duties of his own worship, as Praying, Reading, Hearing, Singing, &c. Now the bare performance of these Duties is the out-side of the Command, and he who doth them (though customarily) obeys the Com­mand literally,; but the sanctifying the Name of God in these Duties, and the performance of them with Reverence, Humility, Faith, Love, Joy, according to the several duties, and several parts of them, is the inside of the Command; and he alone that performeth these [Page 135] Duties in such a manner, obeyeth the Law spiritually. The neglect of the former is an external Omission, for which God threatens Families and Na­tions: Pour out thy wrath upon the Hea­then that know thee not, and upon the Families that call not upon thy Name, Jer. 10.25. They who will not deprecate the wrath of God, must feel it; and they who will not intreat his Favour, must go without it. So the not casting the incestuous Person out of the Church, was an external omission, 1 Cor. 5.2. The neglect of the latter, i. e. of per­forming Sabbath-Duties in the fore­mentioned manner, is an internal omissi­on. Thus God complains of his peo­ple, that though they pray'd, and pos­sibly made long Prayers, yet God counts their prayers as no prayers, for their in­ternal Omissions: There is none that calleth upon thy Name, that stirreth up himself to take hold of thee. They put up (it may be) some lazy Petitions, but they pour out no hearty Desires: Nay, God curseth men for doing his work neg­ligently, Jer. 48.10. Cursed be he that doth the work of the Lord deceitfully.

CHAP. XXI. The agreement and difference between sins of Omission and sins of Commission.

2. IT will further explain these sins of Omission, to consider the diffe­rence between Omissions and Commissi­ons, as also their agreement.

1. They agree in the Authority for­bidding them. The same God forbids each sin; He that saith, Thou shalt not kill: The same saith, Thou shalt serve me diligently, Exod. 20. Jer. 48.10. Matth. 22.37. With all thy heart, Matth. 7.13.

2. They are both against the same particular Command. In the same Com­mand wherein he forbids theft, he com­mands diligence in our Callings, and the use of all lawful means for the increase of our own Estates. In the same Law wherein he forbids Ʋncleanness, He com­mands Care and endeavour to preserve our own and our Neighbours Chastity.

3. They are both a privation of that Rectitude which is required by the Law to the goodness of every action. For if [Page 137] malitia moralis, non est quid positivum, If there be nothing positive in the formal nature of sin, according to the School­men, (as there can be nothing positive in it, unless we will make God the Au­thor of it,) but a want of a conformity to the Law; then every Commission is an Omission in this respect, and so they agree in their formal nature.

4. They agree in their fruit and effect; sins of Commission exclude Heaven, and condem to Hell. Know ye not that the unrighteous shall not inherit the Kingdom of Heaven? Be not deceived, neither For­nicators, nor Adulterers, nor Drunkards, nor Covetous, shall inherit the Kingdom of God, 1 Cor. 6.9, 10. Ephes. 5.9. and so do sins of Omission, as the Text doth abundantly prove.

The difference between sins of Omissi­on and sins of Commission consisteth,

1. In that sins of Commission are against a Negative Law, and sins of Omission are against an Affirmative Law, Oppression is against a Negative Law, Thou shalt not oppress thy Neighbour, Thou shalt not oppress a Stranger. Neglect of Charity is against an Affirmative Law; [Page 132] [...] [Page 133] [...] [Page 134] [...] [Page 135] [...] [Page 136] [...] [Page 137] [...] [Page 138] Give to him that asketh of thee, and from him that would borrow, turn not thou away, Matth. 5.42.

2. They differ in this; Every Com­mission proceeds originally from a sin of Omission, but sins of Omission do not proceed originally from sins of Commis­sion. All sin springeth from this, The departure of the heart from God, Jer. 2.5, Heb. 3.12. and the want of true love to, and fear of his Majesty, 1 Joh. 5.3. Joh. 15. which are sins of Omission. Where there is no love to God, there is no care to forbear what he forbids, Joh. 14.24. He that loveth me not, keepeth not my sayings. And where there is no fear of God, all manner of wickedness will abound, Psal. 36.1.2. David con­cludes a wicked mans Omission from his sins of Commission. The transgression of the wicked saith within my heart, That there is no fear of God before his eyes; i. e. His scandalous Practices, and sins of Commission, tell me, That he is guilty of inward Omissions, That there is no fear of God before his eyes. He who cast­eth off fear, will soon let the Reins loose to all Licentiousness. They who [Page 139] called not on God will devour Jacob, and make waste his dwelling-place, Jer. 10. ult. No sin comes amiss to them, Rom. 3.9, to 14. The monstrous, horrid, unnatu­ral sins of the Heathen had their begin­ning in sins of Omission. When they knew God, (i. e. by the light of nature, which plainly speaks a Deity) they glo­rified him not as God; (e. i. did not love him, fear him, trust in him, honour him as God,) neither were thankful, (did not acknowledge their Ingagements to him, for their noble Beings, and manifold Mercies): These were sins of Omission; but what followeth upon them? Truly unnatural bestiality, unrighteousness, fornication, wickedness, covetousness, maliciousness, envy, murther, pride, &c. Rom. 21.21, to the end. Men leave the fountain of living Waters, and then hew themselves broken Cisterns which will hold no water, Jer. 2.13.

The first and great sin of Mankind proceeded from an omission. Adam's heart was turned from God by Unbelief, (I humbly conceive) before ever his Hand touched, or Tongue tasted the forbidden fruit. But now sins of Omis­sion [Page 140] do not proceed originally from sins of Commission; James 1.14, 15. But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin when it is finished, bringeth forth death.

Barlow exercit.3. They differ in this, that sins of Commission are founded in some act or habit: Sins of Omission only in the Soul, without acts or habits. 1. There is somewhat positive about sins of Com­mission, but nothing about sins of Omis­sion, and that is the reason. 2. As Drunkenness is an immoderate use of Beer or Wine: Here is an act of the Creature, and much positive about this sin, though nothing positive in the sin it self. So in theft another sin of Com­mission, there is somewhat positive about the taking away our Neighbours goods, and keeping them as our own; but in sins of Omission there is nothing posi­tive; as in not praying, not hearing, not believing, not giving to the Poor; there is nothing positive, no acts, but a neglect of acts required. Sins of Omission are wholly privative, and have nothing of positivity in them.

[Page 141]4. They differ in this, that sins of Commission are more scandalous in the eyes of men than sins of Omission. I do not say sins of Omission are always less hainous than sins of Commission, (I shall prove by and by they may be more hainous) but that they are less scanda­lous. Sins of Commission, as Drunken­ness, Uncleanness, Theft, Swearing, Murther; these make a great noise in the World, are taken notice of by all, and with the Snail, leave a slime and filth behind them wheresoever they are; But sins of Omission, as not praying in our Closets, not examining our own Hearts, not relieving the Poor and Needy, not bringing up our Children in the Nurture and Admonition of the Lord, &c. These are more still and quiet, observed by few or none.

5. They differ in this, that sins of Omission are the aversion of the heart from God, and sins of Commission are the conversion of the heart to the Crea­ture, or somewhat below God. Omis­sion turns the heart from God: Hence we read of mans going far from God, Jer. 2.5. and of their departing away [Page 142] from the living God, Heb. 3.12. Which is not meant in regard of local motion, (for so none can depart from God, Psal. 139.2, 3, 4, 5.) but in regard of their inward carnal Affections, and disobedi­ent Conversations, Jer. 17.5. Whose heart departeth from the Lord. Commis­sions are a turning to the Creature, Whose heart is after covetousness. They imagine mischief in their hearts, Psal. 140.2. Eccles. 9.3. The heart of the Sons of men is full of evil.

Having spoken to the nature of sins of Omission in general, and more parti­cularly by their several distinctions, and their agreement with, and difference from sins of Commission; I come to the second thing promised in the explication of the Doctrine, and that is the danger of them.

CHAP. XXII. The danger of sins of Omission, in the hai­nous nature of them, and their offen­siveness to God.

Secondly, THe danger of sins of Omission; though men are ready to conceive that sins of Omis­sion, because they make no great cry in the World, are but infirmities, are venial sins, and are not much to be regarded, as having little of danger to the Soul in them; yet the contrary will appear plainly, if we consider these particu­lars.

1. The malignity and sinfulness of them speaks their danger. The more venome and poyson there is in any Cup or Dish, the more dangerous it must needs be; the more sinfulness there is in any sin, the more hazardous it is to the Soul. Now I shall shew the sinful­ness of omissions.

1. They are most against the mind and will of God. Those sins are the greatest, which most cross the Will of the Law-giver; [Page 144] For sin is a transgression of the Law, or Mind, of God. And every one knoweth that the Mind of God is more in the Precept, or Affirmative part of the Law, than in the Prohibition, or Negative part of it. The Precept or performance of the Duty commanded is the main thing, the Prohibition is, as it were, accidental, in order to our Obe­dience to the Precept; Mens legis est lex. therefore sins of Omission being against the substance and principal part of the Command, and so most directly against that which is the special Mind of the Law-giver, must needs be the greatest Sins. It is more good to do good, than not to do evil. Omissions are not to be esteemed bare Negations or Privations, but as breaches of a positive Law, wherein the mind of God is most discover'd. Now how great a Sin, and how dangerous is it to cross the Mind of God? surely it's bad thwart­ing him that can cast Body and Soul into Hell; Vide ante, The se­cond dif­ference between sins of o­mission & commissi­on. I say unto you, saith Christ, fear him, Matth. 10.28.

2. Sins of Omission are the ground of, and make way for Sins of Commissi­on. The want of love to God and our [Page 145] not believing his Word, which are Sins of Omission, are the ground of all abo­minations. When a man once casteth off daily reading the Word, and seek­ing God by Prayer, or performs those Duties coldly and carelesly; he throws himself out of God's Protection, and so becomes a Lacquey to the Devil, and a tame Slave to every Lust to trample on, and tyranize over at pleasure; Psal. 14.3, 4. They are all gone aside, they are al­together filthy: there is none that doth good, no not one. Negligentiam in orando semper aliqua notabilis transgressio sequi­tur, saith One; always some notable Sin followeth upon slothfulness in prayer.

David's not watching his Eyes and Heart, and his not imploying his time better at that hour of the day, brought forth Drunkenness, Murder, Adultery, Lying, &c. Some Sins of Omission are like great men, that never go without many Followers; admit their Persons, you must admit their long train which they bring with them. So a Gad, a whole troop of ugly lusts will throng in up­on our neglect of one Duty.

Not doing good, fits the heart for doing evil: The ground not sown with good Corn, doth naturally of its own accord bring forth evil weeds. Indeed, it's impossible for him that doth no good, not to do evil. He that doth not gather with Christ, scattereth; and he that is not with me is against me, Matth. 12.30. He that fights not for his Prince in a day of Battel, is his Enemy; and that Servant who helps not his Master in Har­vest, hinders him. Not to save a life when we may, is to destroy and murther it. The Negative Christian will quick­ly fall to be a positive Atheist and Hea­then. If the Heart be empty of good, and swept clean of Grace, the unclean Spirit will quickly take up his logding in it. Besides, God doth often judici­ally give up them to commit Evil, who refuse to do good. Because they received not the truth in the love of it, (here is a Sin of Omission) God gave them up to strong delusions, that they might believe a lye, &c. 2 Thess. 2.10, 11. Now how great and dangerous is this Sin, that ushers in so many Sins? Alas, one Sin is too weighty for thy Soul to bear; how [Page 147] heavy then will that whole rabble and regiment of sins be, that one sin of Omis­sion may bring along with it? If I live in Sins of Omission, Sins of Commission will follow both naturally and judicially.

3. Sins of Commission do exceedingly grieve the Spirit of God: Indeed every Sin is offensive to the Holy Ghost, or Spi­rit of Holiness, as directly contrary to its nature; but the Spirit of God sets a particular, special brand and mark up­on these Sins, as grievous to him; Fol­low that which is good, rejoyce evermore, pray without ceasing. In every thing give thanks, quench not the Spirit, despise not Prophesying, 1 Thess. 5.15, 16, 17, 18, 19. Observe, the Duties are all positive, (the neglect whereof is a Sin of Omissi­on) to which he exhorts them, if they would not quench the Spirit. The Spirit is not only grieved, but also quenched by Sins of Omission. Fire may be quenched by with-drawing fewel from it, as well as by throwing water on it. By scandalous Sins of Com­mission, we throw water on this heavenly Flame [...] quench it; but by neglecting to p [...]d to attend on Prophesying, [Page 148] and such Sins of Omission, we with­draw fewel from it, and thereby put it out. When the Israelites would not hear the Voice of God, they are said to grieve his holy Spirit, Psal. 95. And when they believed not his Word, the Wonders that he wrought, they are said to vex his holy Spirit, Isa. 63.10. with Numb. 14.11. Numb. 20.12. Then they rebelled, and vexed his holy Spirit. Not to obey God, is to disobey him. Not to be loyal to him, is to be rebelli­ous; now hereby they vexed his holy Spirit. Now how great a Sin, and how dangerous is it to grieve the Spirit of God; the size or measure of Sin, is to be taken from the Majesty slighted, dis­obeyed, and offended by it. The Spi­rit is God, an infinite boundless Being, whom these Sins of Omission grieve and vex. Again, how dangerous is it to grieve and drive the Spirit from us: It's the Spirit that must enable us to our Du­ties, Rom. 8.26. Direct us in our walk­ings, Psal. 143.10. Comfort us in our Sorrows, Joh. 14.16. Isa. 65.1, 2, 3. It is the Spirit, that is, the Spirit of Grace and Holiness, Zach. 12.10 [...] 1.4. [Page 149] and must work them in our hearts, if ever we be gracious and holy, 1 Pet. 1.2. It is the Spirit must strengthen us with might in our inward man, to keep the Commandments of God, Ephes. 3.16. Ezez. 36.27. It is the Spirit that is the earnest of our Inheritance, the First-fruits of our eternal blessed Harvest, and that must seal us up unto the day of Re­demption, Ephes. 1.13, 14. Rom. 8. Ephes. 4.30. How great a Sin, and how dangerous therefore is it to grieve this Spirit, and by Sins of Omission to in­cense him to with-draw from us, with­out whom we are unable unto any good, and indeed exposed to all evil.

2. The danger of these Sins will ap­pear, by their offensiveness to God. Since our Felicity depends on the Fa­vour of God, and our Misery on his Anger, (Hell it self being but his wrath ever to come, 1 Thess. 1. ult.) those Sins which are highly provoking to God, must be very dangerous. If in his Favour be Life, Psal. 30.5. and his Wrath be worse than Death, Psal. 90.11. I had need to beware how I pro­voke him to jealousie. Now the not [Page 150] believing God, which is a sin of Omissi­on, is called the Provocation, Psal. 95.8, 9. Harden not your hearts, as in the Provocation, as in the day of temptation in the Wilderness: When your Fathers tempted me, proved me, and saw my Works. This Provocation was their not belie­ving his Word, for all the Wonders he had wrought for them. They said, Can God furnish a Table in the Wilderness? Behold he smote the Rock, that waters gushed out: Can he give Bread also? Can he provide Flesh for his people? Therefore the Lord heard this, and was wroth: So a fire was kindled against Jacob, and anger also came up against Israel: because they believed not in God, and trusted not in his Salvation, Psal. 78.19. to 23.

It will appear how provoking sins of Omission are to God by these three par­ticulars:

1. By his frequent Reprehensions, and complaints of men for them. He blames men for not sacrificing, Mal. 3.18. for not mourning, 1 Cor. 5. And sharply reproves for not receiving Correction, Jer. 2.30. In vain have I smitten your Children, they received no Correction; For [Page 151] not grieving when smitten, Jer. 5.3. For not seeking God, Isa. 9.13. Nay, observe what special notice he takes of, and how sadly he aggravates their Omissions, Jer. 3.7. I said after she had done all these things, (i. e. gone up upon every high Mountain, and upon every green Tree,) Turn thou unto me, but she turned not. Here he complains of Israels Omission, in not turning to him; but mark how he accents Judahs Omission, who knew what Israel had done, and how God had put her away, vers. 8. Yet her treacherous Sister Judah feared not, (the dreadful doom of Israel struck no aw into the heart of Judah.) And vers. 10. And yet for all this (that Israel hath com­mitted, and been severely punished for,) her treacherous Sister Judah hath not turned unto me with the whole heart, but feignedly, saith the Lord. Here was an Omission internal, or in the manner of her Conversation; it was not sincere, but with dissimulation.

2. By his severe Comminations and Threatnings denounced against those that are guilty of Omissions. He curseth those that deny him their help in a day [Page 152] of Battel, and that come not forth to help the Lord against the mighty, Judg. 5.23. He curseth those that are not diligent about his Work, Jer. 48.10. And believe it, his Curse is effectual, not like the discharge of a piece with pow­der only, which doth no execution. Those whom he curseth, are cursed in­deed: His curse, like Lightning, blast­eth and withereth where-ever it cometh. I cursed his habitation, (saith Eliphaz, not as a private Malediction of his own Spirit, but as a pious Praediction of Gods Spirit.) Now mark what followeth upon God's cursing the wicked mans Habitation, Job 5.2, 3, 4. His house is by this breath of God tumbling to the ground presently. His Children (that should be the honour and support of it) are far from safety, vers. 3. they are crush­ed in the Gate, and there is none to deli­ver them, vers. 4. Whose harvest the hun­gry eateth up, and taketh out of the thorns, and the Robber swalloweth up his sub­stance. His Estate, which is a second thing requisite to the outward glory of a Fa­mily, that is seised on, and snatched from him. So God threatneth multi­tudes [Page 153] with his wrath (which is so terri­ble, so intollerable, that none can stand before it, Psal. 147.8. that Mountains are moved, Rocks are rent in pieces, the Foundations of the Earth tremble at it; yea, that God's own people are ready to be distracted at it, Psal. 88.3, 4, 5.) for a Sin of Omission, For not calling on his Name, Jer. 10. ult.

God threatneth to cut a man off from his people (which includes either a cut­ting off from the society of Gods peo­ple here and hereafter, as Gen. 17.14. or of being cut off out of the Land of the living by the Sword of the Magistrate, Exod. 30.33. or both, as some think,) for a meer omission. But a man that is clean, and is not in a journey, and for­beareth to keep the Passover; even the same Soul shall be cut off from his people, Numb. 9.13.

3. It appears, that Sins of Omission are highly provoking to God, by the execution of his Judgments on them that are guilty of them. His Works as well as his Word speak his great indig­nation against these sins. Saul lost his Kindgom, for not killing Agag and the [Page 154] best of the Flock, Because thou hast re­jected the Word of the Lord, the Lord hath also rejected thee from being King, saith Samuel to him, 1 Sam. 15.23, 26, 28. Ahab omitted to kill Benhadad, and lost his life for it, 1 King. 20.42. Because thou hast let go a man out of thy hand, whom I appointed to utter destruction, thy life shall go for his life. Eli was a good man, and as much in Gods Favour, but by not reproving his Sons, he so far incurred Gods anger, that he lost his two wicked Fondlings in a day, and the Priest-hood for ever, 1 Sam. 3.12, 13, &c. Moses was God's special Friend and Favorite: And the Lord spake to Moses face to face, as a man speaketh to his Friend, Exod. 33.11. And the Lord said to Moses, thou hast found grace in my sight, and I know thee by Name.

Yet when this Moses is guilty of an Omission, that he doth not believe God, nor sanctifie his Name in the eyes of the Children of Israel, he is excluded the temporal Canaan, Numb. 20.12. Though Moses was taken up to the Mount, to converse with God forty days together, when Aaron and all the people must stay [Page 155] below; though Moses was honour'd to see the Commands written with God's own Hand; though Moses was taken into a Rock, while God passed before him, that he might hear his Name, The Lord, the Lord God gracious, &c. pro­claimed, and see his back parts; though God was pleased to confer with Moses, as one Friend with another; yet when this Moses comes to be guilty of such an Omission, he is denied liberty to enter into the Land flowing with Milk and Honey. Nay, though this Moses begs so hard, I pray thee let me go over, and see the good Land beyond Jordan, that goodly Mountain and Lebanon; Yet God was so provoked by his Omission, that though he had heard him once and again for greater things on the behalf of others, Exod. 33.11. to 15. Numb. 14.10. He would not hear him in this small Request for himself; But his wrath was kindled, and he would not hear me, and said, let it suffice thee, speak no more unto me of this matter, Deut. 3.25, 26.

Nay, how angry was Christ with the man who had not a Wedding-Garment [Page 156] at his Supper; how severe is his Sen­tence? how dreadful his Doom? And when the King came in to see the Guests, he saw there a man which had not a Wedding-Garment. Though but one in a Crowd, Christ spied him.

1. Here is his Transgression: We do not read, that the man slighted the Invitation, and denied to come, as they in vers. 5. nor that he in­treated his Servants spitefully, and slew them, as those, vers. 6. We do not read, that the man came to the Feast in a drunken-fit, or reproached and abused either the Master or Guests, but only omitted to bring with him a Wedding-Garment, which some say is Charity; others Obedience; he was a Professor, but without godly practices; but I sup­pose is meant Christ, and the Graces of the Spirit, which are compared to a Gar­ment, Rom. 13. Col. 3. Ephes. 4.23, 24. And that ye be renewed in the Spirit of your Minds. And that ye put on the new man.

2. Here is the mans self-conviction, vers. 12. [...], he was muzled: The same word is used of muzling the mouth [Page 157] of a Beast, whereby its unable to open it to eat, 1 Cor. 9.9. His conscience was that which put a muzle on his mouth, being convinced that he might and ought to have procured a Garment, before he had gone to the Feast. They who have a form, and no power of God­liness, who make a shew without any substance of Religion, will be speech­less when Christ shall come to reckon with them.

3. Here is his Condemnation, vers. 13. Bind him hand and foot. When Malefactors are cast in Law, either by their own Confession, or the Evidence of others; the Gaoler puts new Fetters and Shackles on them to secure their Per­sons against Sentence and Execution, lest they should make an escape. Bind him hand and foot: Make sure of him. The Sinner shall have no power of re­sisting, or possibility of flying from Di­vine severity. And [...], ejicite, cast him forth. Cast him out as a vile, loath­some, abominable wretch, unfit for company, whom I hate to behold; Into utter darkness, [...], a Pri­son, a Dungeon, where there is no light, [Page 158] a condition most remote from joy and comfort; such darkness as hath a black­ness joyn'd to it, Jude, vers. 13. There shall be weeping and gnashing of teeth, weeping for the extremity of their own pain, and gnashing of teeth out of envy at others happiness.

CHAP. XXIII. The danger of sins of Omission, in their destructiveness to man, and our prone­ness to over-look them.

3. THe danger of Sins of Omission will appear by their de­structiveness to men. The more wrong and injury any Sin doth us, the more danger is in it. Now what hath been already spoken, doth abundantly evince this. If Omissions are so great sins, that they most directly cross the mind of the Law, and make way for all Sins of Com­mission, and exceedingly grieve the Spirit of God, they must needs be dan­gerous and destructive to men. If God himself blame them so sharply, threaten [Page 159] them so severely, and punish them so grievously, who are guilty of such sins; then these Sins must be very injurious to us. But it will further appear, if you consider that they cause,

1. The Judgments of God on men, in regard of their Bodies, or external Comforts. He punisheth many with extream penury, for not being diligent in their particular Callings. Their idle­ness (which is a sin of Omission) cloaths them with rags, Prov. 23.21. Again, The idle Soul shall suffer hunger, Prov. 19.15. How doth experience prove the truth of this. Many begin the World (as we say) with considerable Estates, who, in a few years, for lack of care and industry in their Imploys, have wasted all. The idle man may call the Prodi­gal Brother. Besides, these Sins of O­mission are punished with a temporal destruction. The Lord having saved the people out of the Land of Egypt, af­terwards destroyed them that believed not, Jude, vers. 5. Israel was God's own people, his peculiar treasure, Exod. 19.5. a people nigh unto him, Psal. 148. ult. incomparable for this, Deut. 4.7. [Page 160] and other Priviledges, Rom. 9.4. Yet when guitly of this Omission, God would not spare them, but destroy'd them. No Priviledges can exempt from punishment. God may forsake his Ta­bernacle at Shiloth; deliver his strength into captivity, and his glory into the ene­mies hand, if they will not believe him, if they will not obey him, Psal. 78.60, 61.

2. A judicial tradition to spiritual Judgments. Of all Judgments, none in this World are so dreadful as those that are spiritual; bodily Judgments touch the Flesh, but these the Spirit. When God would speak and wreak his anger against a person or people to the utmost; he doth it this way, by giving them up to their own wickedness. When he would strike Ephraim under the fifth Rib, and kill him at a blow, it is by this Judgment. Ephraim is joyned to Idols, let him alone, Hos. 4.17. He is given to Idolatry, let him take his fill of it, and see what the end will be. He is fond of lyes and vanities, and delights in pro­stituting himself to their embraces; Let him alone. Let none disturb him, or recall him; let no Mercy, no Misery, no [Page 161] Means, no Ministry ever hinder him in the prosecution of his Lusts, or stop him in his course, much less be effectual for his Repentance and Amendment. In temporal Judgments, God acts the part of a Father, to whip his Child, that he may reclaim him for his Errors, and be fit to inherit his Estate. But in spiritual, God acts the part of a Judge, to deliver the Malefactor over to Execution. In the former, he prunes the Tree, that it may bring forth fruit, and so continue in his Garden to his joy and delight; but in the latter, he leaves the Tree as unsound and barren, to be cut down for the fire. Now sins of Omission cause God to deliver men up to these Judgments. God calls upon Israel to hear and obey him, they will not. But my People would not hearken to my Voice, Israel would none of me. What was the result of their refusal? So I gave them up to their own hearts lusts, and they walked in their own counsels, Psal. 81.11, 12. God doth not testifie his anger for their contempt of him, by sending Plague, or Flames, or wild Beasts among them. He doth not say, Well, since they thus [Page 162] slight my Authority, I will be avenged on them to purpose, I will give them up to the Sword, or Famine, or racking Diseases, or greedy devouring Lions, which would have been sad and grie­vous; but he executes on them a far more sad and grievous Judgment, when he saith, So I gave them up to their own hearts lusts, and they walked in their own counsels. God's leaving one Soul to one lust, is far worse than leaving him to all the Lions in the World. Alas, it will tear the Soul worse than a Lion can do the Body, and rent it in pieces, when there is none to deliver it. God's gi­ving them up to their own wills, that they walked in their own counsels, is in effect a giving them up to eternal wrath and woe.

3. The destructiveness of Sins of Omission to the Souls of men appears, in that they render the Condition of men desperate, and without remedy. Sins of Commission wound the Soul dan­gerously, but sins of Omission make the state of the Patient hopeless and despe­rate. Sins of Commission are directly against the Law, and so bind the Sinner [Page 163] over to its Curse; but Sins of Omission are directly against the Gospel, and thereby hinder the Patients Cure, Gal. 3.20. Joh. 3. ult. He that hath broken the Precepts of the Law, is liable to its punishment; but yet this Sinner may flie to the Gospel, as his City of Refuge, and lay hold on Christ there tendered for Pardon and Life. But by some sins of Omission, he rendereth the Gospel inef­fectual for his good, and himself unca­pable of the good things promised in it. Faith and Repentance are the two Con­ditions upon which all the exceeding rich and precious Promises depend; so that by not believing, and not repent­ing, which are Sins of Omission, men deny themselves all the benefit and ad­vantage of the Gospel. He that believeth shall be saved, he that believeth not shall be damned, Mark 16.16. He upbraided the Cities wherein most of his mighty works were done, because they repented not. Woe to thee Corazin, woe to thee Bethsaida, &c. Matth. 11.21, 22, 23. Sins of Commission make the wound, and Sins of Omission keep off that Plaister, which alone can heal it. Sins of Com­mission [Page 164] plunge us into a bottomless gulph of Misery, and Sins of Omission stop the current of that Mercy that alone can relieve and succour us. These Sin­ners are like men in swoons, gasping for breath, and ready to expire; yet shut their mouths, and fasten their teeth to­gether, to keep out those Cordials that alone can recall them to life.

4. The danger of Sins of Omission will appear, by our proneness to slight and neglect them. If Sins of Omission are of so deadly a nature, as most to con­tradict the Will of God, and so highly provoking to him, and so mortally de­structive to us; then the more we slight this great Enemy, the more dangerous it is to us: A weak enemy, and an enemy that can do us little harm, may be slight­ed without great danger. But when an enemy is so powerful, so deadly, so damnable, our contempt of him is a great advantage to him, and a great dis­advantage to us; for by this means he falls upon us disarmed and unprepared for him. Pompey slighted Caesar, when News first came to Rome of his march­ing into Italy with his Army, and said, [Page 165] That if did but stamp with his foot, he should therewith fetch Souldiers enough out of all parts to subdue Caesar. And so made small preparation to resist him, which was his own and the Common­wealths destruction. Truly, thus men are apt to slight sins of Omission, and thereby to undo themselves. As it's said of Joab, He spake kindly to Amasa, and made as if he would kiss him: But Amasa took no heed to the Sword that was in Joabs hand: so he smote him therewith in the fifth rib, and shed out his bowels to the ground, that he died, 2 Sam. 20.9, 10. Thus sin of Omission is familiar with us, and pretends rather love and kindness, than any hurt to us (for in all sin there is a deceitfulness) and we taking no heed to the Sword in its hand, Heb. 3.13. to its malig­nant killing-nature, but slighting it, as if it were venial, are destroy'd by it.

And there are three Reasons why we are so apt to over-look sins of Omis­sion:

1. Because Conscience doth not so soon cheek us for them, as for sins of Commission. If a man commit Mur­ther, or Adultery, or Theft, his Con­science [Page 166] is ready to flie in his face, and thunder in his ears, as it did with Cain, after the slaughter of his Brother, that he cried out, My punishment is greater than I can bear; and he went up and down trembling (as some think) all his days, Gen. 4.13, 14. But men may neglect Praying, or Reading, or Charity, especially in regard of the manner of doing them, and Conscience will take little notice of it. Such Omissions may pass with little or no regard. Cain in the Offering he brought to God, neg­lected (probably) to bring the best of the fruit of the ground, however to offer it with an upright believing heart; but we read not that he took notice of these Omissions, though he did of God's manifest disrespecting his Offering, Gen. 4.3, 4, 5. It's ordinary with some mo­ral men, if they fall into ill Company sometime by accident, and are made drunk, to be ashamed of it, and much troubled for it; but these men can live in their Families without Prayer and Scripture, and neglect to teach their Children and Servants the ways of God; and yet these Omissions do not at all [Page 167] disturb them, they go up and down, and eat, and drink, and sleep, as merri­ly as if they obeyed the whole Will of God. Job tells you of those that bid God depart from them, that desire not, nor endeavour to know him; that cast off Prayer to him, and all his Service as fruitless; and yet these men, guilty of such great and gross Omissions, could take the Timbrel and Harp, and rejoyce at the sound of the Organ, and spend their days in wealth and mirth, Job 21.12, 13, 14, 15. These Negative Sins are still and silent, and make none or little noise in the ears of Conscience. But positive sins are more clamorous. We read of those that were guilty of Bribery and Oppression under their guise and mask of Religion; and how they are stab'd and frighted? A dread­ful sound is in their Ears, trouble and an­guish make them afraid. They believe not that they shall come out of darkness, Job 15.21, 22, 24, compared with 34. & 35. verses. How many do we know in places where we live, who if they should rob or wrong their Neighbours, would hardly enjoy any peace or quietness in [Page 168] their Spirits, who can live chearfully and contentedly day after day, nay year after year, while all this while they rob God of that Love, and Fear, and Trust which they ow him in their hearts, and of that open Homage and Allegiance which they ow him in their Houses.

The reason hereof is, because sins of Commission are most against natural light. In sins of Omission there is no such actual disturbance, by which the free contemplation of the mind is hin­dered, as in sins of Commission. Be­side foul acts of Sin, as Uncleanness and Murther, &c. bring more shame, and cause more horrour, than bare neg­lects of our Duty. Conscience is not wont to take any great notice of exter­nal neglects, or of spiritual defects.

2. We are the more prone to over­look, and take no notice of sins of Omissi­on; (as Conscience is less troubled for them, so) our Christian Friends are not so apt to warn and admonish us of them, as of sins of Commission. If a Professor fall into some gross sin of Commission; as if he be over-taken with intempe­rance, or lying, or going beyond his [Page 169] Neighbour: All the Town or Neigh­bourhood rings of it, his Christian Friends hear and take notice of it, and out of love to his, and faithfulness to their own Souls, admonish him of it, and endeavour with the Spirit of meekness to bring him to repentance for it. But this Professor may neglect prayer in his Closet, reading and meditating on the Word of God, examining his own heart; nay, possibly prayer in his Family, and the instruction of those committed to his Charge in the Principles of Religion, and his Friends be wholly ignorant here­of, and so be all their days wanting to acquaint him with his sin herein. When David had been guilty of several sins of Commission in the matter of Ʋriah, Na­than hears of it, (for it seems to be the Town-talk, in that it's said, That he caused the Enemies of God to blaspheme, vers. 14. And I suppose Gods Narration of it to him was rather a Command, or Commis­sion, for the manner of his reprehension of David, than of certifying him of that he was ignorant before,) he goeth to him, and tells him thereof, and calls him to Repentance for them, 2 Sam. 12. [Page 170] 1, to 10. But though David in all this time (likely nine moneths, for the Child was born, vers. 14.) had been guilty of many Omissions, in not confessing his sin with sorrow and shame, in not begging pardon with Faith and Hope, and in several other particulars; yet Nathan takes no notice thereof in his Speech to him, neither makes any mention of them.

3. We are the more prone to over­look sins of Omission, because they are so near akin to Intermissions, which are lawful and necessary. Affirmative Pre­cepts (as was said before) do not bind ad semper; I am bound to pray in my Closet and Family every day, but I am not bound to pray in either all the day. God commands me to mind the nourish­ing and refreshing my Body, and to fol­low my particular Calling, and as oc­casion is to visit the Fatherless and Afflicted; now because these Intermissi­ons, or Omissions, for a time are allowed and commanded, men are apt to turn them, or to fall from them, into total Omissions, and when they do so, to be little troubled for them. Because men [Page 171] may be excused from solemn religious Duties three parts or more of the week­day, therefore they will neglect them altogether, and are insensible of their neglect. Commissions being never law­ful, for the Negative Commands bind ad semper; therefore if men be guilty of them, they take the more notice of them, and lay them more to heart; but positive Precepts being sometimes un­seasonable, and binding but at some­times, ( i. e. the Duties of them are to be performed but at some time) when instead of our intermission there be an omission, we are ready to wink at it, and regard it at most but as an Infirmity, which may require a pardon of course. If I may omit Prayer and Scripture ten hours of the day, saith the subtle wicked heart of man, why not eleven hours? and if eleven hours, what great hurt if it be omitted twelve hours? i. e. the whole day, and the Duty be not per­formed at all.

CHAP. XXIV. The Reasons why sins of Omission are damnable.

I Come now to the third thing to be spoken to in the explication of this Doctrine, and that is to give the Reasons why Christ will condemn men at the Great Day to eternal Torments for Sins of Omission.

Thirdly, The Reasons of the Do­ctrine, Why sins of Omission are damna­ble:

Reason. 1 1. The great and grand Reason is, be­cause they are Sins. Every sin is damna­ble: The wages of sin (as sin) is death, Temporal, Spiritual, and Eternal, Rom. 6. ult. Therefore these Omissions be­ing sins as well as Commissions, must of necessity be damnable to our Souls. As there is bitterness in every Sprig or Branch of Wormwood, and saltness in every drop or spoonful of Sea-water; so there is Death and Hell, and Wrath and Damnation in every Sin. The wicked Papists distinguish Sins into [Page 173] Venial and Mortal, but they got that distinction from the Devil, not from God; they have their seven deadly sins; But the Holy Ghost tells us, All sins are deadly, without any distinction, Gal. 3.10. Though one Sin may be greater and more hainous than another, yet eve­ry sin is mortal. A Pistol is less than a Musket, and a Musket than a Canon; but they are all of them killing; Ezek. 18. The Soul that sins shall die. Under the word death is comprehended all the misery of this and the other World. Sin being a contempt of the Authority, a violation of the Law, and a slighting the Love of an infinite God, deserves all that privation of Good, and infliction of Evil which this Sentence of Christ includes, Go ye cursed into everlasting fire, prepared for the Devil and his Angels. God cannot inflict a greater punishment, nor can a finite limited Creature bear greater Torments than Sin (being of in­finite demerit) requires and calls for.

Now I have largely proved, that Omissions are sins as well as Commis­sions; and to speak properly and exact­ly, there is no sin but the sin of [...]ion. [Page 174] For even in Commissions, their sin­fulness consisteth in their want of that goodness which the Law requireth. Were there not a deficiency in them of somewhat which they ought to have, or a want of conformity to the Law, there would be no sin in them. Yea, I have proved sins of Omission in some respect greater sins, as more against the Mind of the Law-giver, (whose Will consists ra­ther in the Affirmative than Negative part of the Command) and as the ground of sins of Commission, and as more directly against the Gospel than sins of Commission. They are much mistaken, who judge Omissions pure Privations, or meer Negations little other than non-entities; for Omissions are transgressions of an Affirmative Com­mand, and violations of a positive Pre­cept, and the greatest Contradictions to the Mind of the Law, and therefore most justly liable to its Curse. The Apostle tells us what Obedience the Law requireth, and what the Condition of such as fail therein is, Gal. 3.10. 1. It requireth practical Obedience, not hearing, or knowing, or speaking only [Page 175] of what is written in the Book of the Law, but doing it; To do them. It's doing that the Law requireth, Do this and live, &c. And it's doers that the Law justifieth, Rom. 2.13. Not the hearers of the Law, but the doers thereof shall be justified. Now under this doing, sins of Omission are expresly forbidden, and those Duties (the neglect of which are sins of Omission) are commanded.

2. It requireth personal Obedience, Every one. It takes no notice of Obe­dience by a Proxy, or a Surety, but re­quires it in our own persons. The Law admits not a Mediator.

3. Perfect Obedience; In every thing written in the Book of the Law. It will not admit of the least deviation, of any one step awry, but presently curseth and condemneth for them. If any thought, word or deed, be never so little too light, it will not grant the least grain of allowance, but damneth for them.

4. It must be perpetual; That conti­nueth not. If in one day, one hour, one moment of his life he fail, he is undone. If a man could be obedient to the whole Law all the time of his life, and should [Page 176] in his dying-hour disobey it; the Law would take no notice of all his former Obedience, but sent him to Hell for his latter Disobedience. For mark the state of those that yield not this perfect, personal, perpetual, practical Obedi­ence. Their Condition is cursed; Cursed is every one that continueth not in all things written in the Book of the Law to do them. In the word cursed, all evil is included. So that Omissions, or the neglect of those Duties which the Law requireth, being sins, they render the Creature liable to the Curse, which is indeed all manner of misery here and hereafter.

Death and Hell are the end of every Sin, though they are not the end of every Sinner; they are the reward of every evil Work, though not the reward of every evil Worker. Free Grace in the blood of Christ doth sometimes inter­pose, and put in an Exception to this general Rule. The Gospel accepted and pleaded, is a bar to those rigorous proceedings of the Law. Therefore though this Reason will justifie Christ, and condemn the Sinner in the judg­ment [Page 177] of his own Conscience, (especially this Sinner being under a Covenant of Works) yet I shall give farther Reasons from the Sinners non-interest in the Pri­viledges of the Gospel.

2. Christ will condemn men at the Reason. 2 last day to eternal Torments, for sins of Omission, because they speak a man in a carnal, natural estate. The Gospel, that is the only Ark for a Christian to shelter his Soul in, against the Flood of the Laws Curses, requireth a change of the nature and disposition, as absolutely ne­cessary to Salvation. Christ, the great Preacher and Purchaser of the Gospel, affirmeth solemnly, Verily, Verily, I say unto thee, Except a man be born again, he shall never see the Kingdom of God, Joh. 3.3. This is indispensably re­quisite, not only as a condition without which Heaven may not be had in re­gard of Gods pleasure, but also as a dis­position without which Heaven or Hap­piness cannot be enjoy'd in regard of the subject. For 'tis this that is meant by our being made meet to be partakers of the Inheritance of the Saints in light, Col. 1.12. Again, the Holy Ghost tells [Page 178] us, That without holiness no man shall see God, Heb. 12.14. This holiness as a due qualification of the Agent in rela­tion to the beatifical Vision or sight of God, the blessed-making Object, is ne­cessary by the Gospel. How often are the Unregenerate and unsanctified by the Spirit of God doomed to Hell, and excluded Heaven, Joh. 3.18. Rev. 19. Into it can in no wise enter any thing that is defiled or unclean. Again, Turn ye, turn ye, why will ye die? Ezek. 33.11. Implying, that Death and Destruction are the portion of the Unconverted.

Now these Sins of Omission are evi­dences of a mans want of Regeneration. Nay, there is much more evil in a state of Sin, than in an act of Sin; which state of Sin consisteth most in Sins of Omission. For this was the great evil and misery of the Ephesians by nature, Eph. 2.12. That they were without God, i. e. were without any inward regard of him, or outward Obedience to him. Sound Conversion and saving Repen­tance make clear work, as the Flood drown'd all out of the Ark, Noahs Friends as well as others. So Repen­tance [Page 179] destroys all sins, even sins of Omis­sion as well as Commission. It loves none, it allows of none. Restraining Grace will probably refuse the way of Disobedience, but renewing Grace will close the way of Obedience. Those that are in a wicked and unregenerate state, are characterized in Scripture from their sins of Omission. The wicked through the pride of his heart will not seek after God: God is not in all his thoughts, Psal. 10.4. The Lord hath a controversie with the Land, because there is no Mercy, nor Truth, nor Knowledge of God in the Land, Hos. 4.1. Nay, the reign of Sin (which ever speaks an unconverted and unrege­rate estate) is as visible, if not more in Omissions than in Commissions. As there is as high an act of Authority, and Soveraignty, and Princely Power in a Negative Voice, or denying such and such things to be done as in a positive Law, enjoyning such and such things to be done. So the omission of what is good, or refusing to do what God com­mands, may speak Sin reigning in the Soul, as well as doing, or commanding to be done what God hath forbidden. [Page 180] It is indeed the judgment of many, that a Princes Negative Voice is a greater part and mark of his Royalty, than any Affirmative Command of his; for a King may have Power to Command, that which he hath no Power to forbid. As he may and should enjoyn his Subjects to Worship the true God, according to his revealed Will; but he hath no Power to forbid them. Thus in Sins of Omis­sion, for a man to live without Prayer, without the love and fear of God, with­out delight in him, and communion with him, without care of, and watch­fulness over his own heart and life, may be a greater sign of the reign of Sin, and thereby of an unregenerate state, than the commission of some gross actual Transgressions.

It is apparent, that this man is under the power of Lust, as a Servant to it, Tit. 3.3. And under the dominion of the Devil, carried captive by him at his will, 2 Tim. 2.26. And an unregenerate, un­sanctified person, because he lives in Dis­obedience to these positive Laws of God. Whereas he that is born of God sinneth not, 1 Joh. 3.9. with his whole [Page 181] will; there is not a free, voluntary, chearful submission of his Will to the quiet, undisturbed dominion of Sin. And he that is born of God hath a tender re­gard to the whole Law. I have esteemed thy Precepts concerning all things to be right; therefore I hate every false way, Psal. 119.128. He hath respect to Affirma­tive as well as Negative Precepts: He hath an equal uniform regard to all the Law, to that part which commands the doing good, as well as that part which forbids the doing evil. Therefore the man that lives in Sins of Omission, is not born of God, and therefore uncapable by the Gospel of Heaven; and so justly for this cause sentenced to Hell.

CHAP. XXV. Farther Reasons why Christ at the Great Day will condemn men for sins of Omission.

3. CHrist will condemn men at the Reason. 3 Great Day for sins of Omission, because those that live in such Sins have [Page 182] no interest in himself. There is no way to escape Hell, but by the Lord Jesus Christ, 1 Thess. 1. ult. Jesus that deliver­eth from the wrath to come. There is no way to attain Heaven, but by Christ: I give to them eternal life, and they shall never perish, Joh. 10.28.

As Salvation is God's Gift, Rom. 6. ult. so it's Christs Purchase. There is no Name under Heaven whereby men may be saved, but by the Name of Christ, Act. 4.12. So that all who are without Christ, not in­terested in him, must of necessity perish. He that hath the Son hath life, he that hath not the Son hath not life, 1 Joh. 5.12. Those that are without Christ are un­pardoned; All their sins are imputed to them, Ephes. 4. ult. Rom. 3.25. And where-ever sin is imputed, it condemn­eth, Ezek. 18.3. Those that are not interested in Christ, are Children of the Devil, Joh. 8.44. and Children of wrath, Ephes. 2.2, 3. And such Children must be with their Father the Devil, and un­der wrath for ever.

Now those that live in Sins of Omissi­on have no interest in Christ. Our in­terest in Christ, and so in Life, is by [Page 183] Faith. That Christ may dwell in your hearts by Faith, Ephes. 3.17. Gal. 2.20. I live by Faith in the Son of God. It is Faith that causeth the Union between Christ and the Soul, and joyns them to­gether; by virtue of which Union, the Christian hath communion with Christ in his Merits and Righteousness, that his Life, and Death, and Burial are the Christians, are by God imputed to him, as if performed in his own person: Hence it's said, That the Christian lives with Christ, is crucified with Christ, and buried with Christ, Rom. 6.4. And the Christian is said to be the righteousness of God in him, 2 Cor. 5. ult. By this Union with Christ, which is the fruit of Faith, the Christian is made a Son of God, Gal. 3.26. and so an Heir of God, and Joynt-Heir with Christ, Rom. 8.17. As a Woman by marriage being united and made one with a Man, hath com­munion with him in his Relations, Ho­nours, and Estate So the Christian by Faith made one with Christ, hath com­munion with him in his Relations. Go tell my Brethren, I go to my Father, and your Father, to my God, and your God, [Page 184] Joh. 20.17. In his Estate, Christ is Heir of all things, Heb. 1.2. and the Believer is a Joynt-Heir with him, as is before proved. Christ was the First-born among many Brethren, and so the Inheritance did belong to him, Col. 1.18. Believers are a Congregation of first-born, and so the right of the Inhe­ritance is theirs, Heb. 12.23. But such as live in sins of Omission are without Faith, and therefore without Christ, and therefore must be without Heaven for ever. Faith is a sanctifying as well as a justifying Grace, Act. 26.18. And to give them an Inheritance among them that are sanctified through Faith in Christ, and therefore will not suffer the Soul to live in any sin.

Faith will not suffer a man to live in the want of love to God, in so great an Omission; for when Faith certifieth the Soul of Gods love to it, this kindleth in the Soul flames of love to God, 1 Joh. 4.19. When Faith brings much fewel, the fire of love will be great. Faith will not suffer a man to live without Re­pentance. The eye of Faith which be­holds a Christ crucified for sin, affects [Page 185] the heart with sorrow for, and indigna­tion against those sins that crucified him, Zach. 12.10. They shall see him whom they have pierced, and mourn. Faith will not suffer a man to live without delight in Christ, and rejoycing in the God of all Consolation. Faith seeth so much good certainly laid up in the Covenant and Promises for the Soul, that it fills the Soul with joy in the hope and expecta­tion of the enjoyment of them. Whom having not seen, we love: and in whom believing, though now we see him not, we rejoyce with joy unspeakable and full of glory, 1 Pet. 1.7, 8. Faith will not suffer a man to live without waiting qui­etly on God. Faith will not limit the Holy One of Israel, but patiently stay Gods time for the mercies the Soul wanteth. Faith knoweth his Bonds are good, his Debts are in sure Hands: The God that cannot lye hath promised, Tit. 1.2. and therefore is not hasty to call them in. He that believeth will not make haste, Isa. 28.16. Faith will not suffer a man to live without prayer. He that knows his own wants and necessities, how great and urgent they are, and also where he [Page 186] may quickly have liberal Supplies, and bountiful Relief will not long be kept from that Door. You may sooner and easier put off a Beggar ready to starve, (who must needs perish, if Charity do not help him,) and perswade him never to ask Alms more, as keep a Believer from his daily waiting at Heavens Tem­ple, to ask spiritual Alms. An Unbe­liever hath little hope to speed, and therefore little heart to speak. But a Believer hath tasted God to be gracious, and received many a blessing upon his knees, and therefore cannot but know that Door again, at which he hath re­ceived so good, so large Doles. He knoweth that whatsoever he asketh, ac­cording to the Will of God, in the Name of Christ, shall be granted him, 1 Joh. 5.14. Joh. 14.14. Hereby he is encouraged to beg and ask. I believed, therefore have I spoken, saith David, Psal. 116.10. I believed, saith the Soul, there­fore have I wept, and pray'd, and made supplication, and have prevailed.

Faith will not suffer a man to live without Scripture. The Word of God is the Food of Faith, and a man can as [Page 187] well live without Bread, as Faith with­out the Word, 1 Pet. 2.2. It's Scrip­ture that breeds Faith; Faith cometh by hearing, and hearing by the Word of God, Rom. 10.17. And it's Scripture that feeds Faith, and helps it to thrive; I hope in thy Word, Psal. 119.114. Hope is a degree of Faith. So Psal. 119. Esta­blish thy Word unto thy Servant, upon which thou hast caused me to trust. Thus I might shew how inconsistent other Sins of Omission are with Faith; and therefore they who live in such sins, must be Un­believers, and so obnoxious to the wrath of God, Joh. 3. ult. But I shall conclude this Head with this Note, that Faith is obediential, and therefore it's impossible for a Believer to live in Disobedience to God's positive Laws. We read in Scrip­ture of the Obedience of Faith.

Faith in the Promises works Obedi­ence to the Precepts. As 'tis impossible without Faith to please God, Heb. 11. So 'tis impossible with Faith not to desire to please him. The Disobedient and Un­believers are joyn'd together.

Abraham was called to an hard piece of Service; To leave his Country, this [Page 188] was hard to forsake his Native soil. Jer. 2.10. Nescio qua natale solum; therefore God commands us to pity and relieve Strangers, Jer. 2 [...].3. because they are comfortless, being out of their own Country. To leave his Kindred, this was harder; there is a tender affection between near Rela­tions. If he had gone into a strange Country with his Kindred, their com­pany might have sweetned the bitterness of his banishment; but he must leave his Country as well as Kindred behind him. Nay, he must leave these, and go into a place where he must not have a foot of Land for himself, ( Gen. 12, 1, 2, 3, 4.) yet Abraham obeys. But what was the weight which set the wheels in such quick ready motion, truly his Faith was the spring of his Obedience. Mark, Heb. 11.8. By Faith Abraham when he was called to go out into a place, which he should after receive for an Inheritance, obeyed and went out, not knowing whither he went.

Reason. 4 4. Christ will at the Great Day con­demn men to Hell, who live in sins of Omission, because such persons are Hy­pocrites. Hell is prepared for Hypo­crites [Page 189] and Unbelievers, saith Christ, Matth. 24.51. Others, as younger Bre­thren, receive their part of wrath under them as the Heirs. They are the great Owners of Hell, the chief Landlords of the Valley of Death; others do as it were hold from and under them. So the Hypocrite in heart heaps up wrath. The Hypocrite in heart. Hypocrisie lies close in the heart, as the Juglers tools, out of sight. As in the Cellar, under the Parliament, there was nothing to be seen but what was lawful and allowable, Coals and Wood, fit Provision for Win­ter: But when these were taken away, and the Cellar was searched to the bot­tom, then the Barrels of Powder ap­peared, and the Coals and Wood were discover'd to be fewel laid in for the Devils Kitchin. So, many persons who are unblamable (as we say) in their lives, walk without offence, are nega­tively holy, these seem to be good men, & approved; but if we search them further to the bottom, their Hypocrisie appears, that all this was for vain-glory, or some carnal interest; they heap up wrath, and shall have that wrath which is so dread­ful, [Page 190] that Hell is called by that Name, in great measure; or he himself by his Hypocrisie is daily filling up that Cup of Wrath which he must drink of eternally. An hypocritical Nation are the people of Gods wrath, Isa. 10.5, 6. whom he appoints to ruine. They go about to mock God, as they do men; but they deceive themselves, God is not mocked. They do as those who use much art to hide the wrinkles and defects of Nature, but God can see Jezabel under all her paint, and find out the Wife of Jeroboam, notwithstanding her disguise, and will punish the Dissembler with the Lake of Fire; and then what shall become of the Professor? All that love and make a lye are doomed to that Dungeon of Dark­ness. Hypocrisie is the loudest lye that ever was told, because it is given to God himself. It may be said to every Hypo­crite as Peter to Ananias, Thou hast lyed not to man, but to God, Act. 5.4. For he tells God, and would make him be­lieve he forbears gross Sins, and is nega­tively holy, because it's his Will, when he neglects his positive Precepts, where­in he hath discover'd most of his Will. [Page 191] Now such as live in Omissions, notwith­standing all their Profession, and all their negative Piety, are but Juglers and Dis­semblers. They who are partial in their holiness, are not sound at heart. Who­ever obeys any Command out of Con­science, will endeavour Obedience to every Command. David is approved for his Integrity, from the universality of his Obedience, 1 King. 14.8. So Zachary and Elizabeth are declared righ­teous before God, i. e. upright, walk­ing in all the Statutes and Commandments of the Lord blameless, Luk. 1.6. Up­rightness makes no baulks in the field of Divine Precepts. Were not this man who lives in Omissions unsound, he would fear Omissions as much as Com­missions; for sincerity hates every evil way, Psal. 119.104. and he would be careful to obey Affirmative as well as Negative Commands; for uprightness, as Moses, hath the whole Law in its hands; nay, written in its heart, and expounded in its life. But this man, who like a Globons body, toucheth the Law of God in some one point, but meets not in the rest, sheweth plainly that he is [Page 192] hollow within, as your Globes are. For observe it, if this man were sincere, and acted upon conscientious grounds, then those pious Reasons upon which he for­bears sins of Commission, would incline him to take heed of sins of Omission. If he forbear Commissions, because they are against the Will of God, (which should be the main ground of all Obedi­ence, Psal. 119.5, 6.) then he would also take heed of Omissions, because they are as much against the Will of God as Commissions. If the Authority of God were that which sway'd him in his Negative, the same would move him to positive holiness; for there is the same authority in Negative and in Positive Precepts, Exod. 20. The same God that saith, Thou shalt not steal, saith, Thou shalt be diligent to know the state of thy flock; And thou shalt give to him that asketh.

Again, if this man abstains from Com­missions, because they dishonour God; he would also take heed of Omissions, for they dishonour God also. Every breach of the Law is a dishonour to the Law-giver, Rom. 2.23, 24. Further, [Page 193] if he forbear Commissions, because he is redeemed from them with the blood, 1 Pet. 1.17, 18, 19. of Christ, he would take heed of Omissions; for Christ did not only redeem from Sin, but also unto Service, Tit. 2.14. He gave himself for us, that he might redeem us from all Ini­quity, and purifie unto himself a peculiar people, zealous of good works. Once more, if he did forbear Commissions, because they are injurious to his own Soul, and deprive him of Heaven and Happiness; then he would take heed of Omissions, for they are as destructive to his Soul, and will as certainly hinder it of Heaven, as the Text assureth us. So that upon what­soever conscientious grounds he for­bears Commissions, he would upon the same grounds take heed of Omissions, which he not doing, proclaims himself an Hypocrite, and as such, is most justly condemned to die eternally. He that forbears sin from a Principle of Grace, will be as careful to do good, as to ab­stain from evil. Restraining Grace mat­ters not much the omission of good, but renewing Grace or Holiness in Truth cannot allow it. Such a man chooseth [Page 194] the things that please God, Isa. 56.4.

CHAP. XXVI. 1. Use. Of the Doctrine by way of Informa­mation: How dreadful will be the Condition of those that live in sins of Commission.

HAving explained the Doctrine, by describing the nature and dan­ger of sins of Omission, as also the Rea­sons why Christ will sentence those that are guilty of them to an eternal banish­ment from his presence, and to eternal torments with the Devil and his Angels; I now proceed to the Application of the Point. This Doctrine may be useful, 1. By way of Information. 2. By way of Examination. 3. By way of Exhor­tation.

1. The Doctrine is useful by way of Information.

First Use of Informa­tion.1. If Christ will condemn men for sins of Omission at the Great Day, what will become of them that are guilty of gross Crimes, and who live in sins of [Page 195] Commission? These must be doubly punished, for they are guilty of Omis­sions and Commissions too. If they who feed not the Hungry, and cloath not the Naked, shall be damned; surely they who take meat out of the mouths of the Poor, and rob the Needy of their Raiment, by fraud or force, shall be doubly damned. If they be sent to Hell, who visit not the sick and imprisoned; how doleful will their Judgment be who wound the Servants of Christ, and cast them into Prison. If the meer civil man be excluded the highest Heaven, surely the scandalous Sinner shall be cast into the lowest Hell, Jer. 22.13. Woe to him that buildeth his House by unrighte­ousness, and his Chambers by wrong.

If the Tree that is void of good fruit be hewn down, and cast into the fire, ( Matth. 3.10.) what will become of the Tree that aboundeth in evil fruit? If barrenness of good expose to Divine Vengeance, what will fruitfulness in evil do? If the Fig-Tree that had leaves and no Figs was cursed, and wither'd away, what curse shall befal those Trees that bear Gall and Wormwood? Whose [Page 196] Grapes are the Grapes of Sodom, and whose Clusters are the Clusters of Gomor­rah. If men shall perish who call not on the Name of God, what shall become of them who blaspheme the Name of God? If they who hear not the Word of God shall be destroy'd, what destru­ction shall befal them who deride it, and mock at it? If those whose feet run not the ways of Gods Commandments, who lift not up their [...] to Heaven and pray, whose [...] are folded in their Bosoms, and whose tongues talk not of Judgment, shall be cast into the Lake that burneth with fire and brimstone for ever; where shall they be cast whose Feet are swift to shed blood, whose Eyes are full of Adultery, and cannot cease from sin; whose Hands are full of Bri­bery and Extortion, and whose Tongues are full of cursing and lying, and whose Throat is an open Sepulchre.

What Tongue can tell the misery that will befal such Sinners at the Great Day? If not relieving the Poor, and not supplying the Needy, and not vi­siting the Fatherless and Widow, the Sick and Imprisoned, cause such a severe [Page 197] Sentence to be denounced against them, as, Go ye cursed into everlasting fire, pre­pared for the Devil and his Angels for ever; what Sentence shall be denounced against those that grind the faces of the Poor, that make Musick of their Moans, Isa. 3.15. That sell them for a pair of shooes, Amos 2.6. Who oppress the Poor, and crush the Needy, Amos 4.1. And who slay the Widow and Fatherless?

Go to you rich men, weep and howl, for the miseries that shall come upon you. Your Riches are corrupted, and your Garments moth-eaten. Your Gold and Silver is can­kered, and the rust of them shall be a wit­ness against you, and shall eat your flesh as it were fire. Behold, the hire of the La­bourers, which have reaped down your Fields, which is of you kept back by fraud, crieth: and the cries of them that have reaped, are entred into the Ears of the Lord of the Sabbath. Ye have condemned and killed the Just, and he doth not resist you, James 5.1, 2, 3, 4, 6. Those sins that are crying, and do more especially require Vengeance at the hands of God, and provoked Divine Justice to take notice of them, are sins of Commission. [Page 198] As Murder, Gen 4.10. The Voice of thy Brothers blood crieth to me from the ground. Sodomy, The cry of Sodom and Gomorrah is great, because their sin is grievous, Gen. 18.20. Oppression of Gods Servants, Exod. 3.7. or of any Widows or Fatherless. If thou afflict the Widow and the Fatherless, and they cry unto me: I will surely hear their cry, for I am gracious, Exod. 22.23. Or of any Poor and Needy, as in the Text of James 5.4. The cry of the Labourers are entred into the Ears of the Lord.

1. These Sinners who are guilty of these gross Commissions, are guilty of Omissions also: They have the weight of both sorts of sins to press them to Hell. A man may be guilty of Omissions, as not to believe, not to pray, not to ex­amine his own Soul, &c. and yet be free from gross Commissions; he may be no Lyar, no Thief, no Oppressor, no Mur­therer, no Adulterer, at least in regard of the outward acts which I intend here: But a man cannot live in gross Commis­sions, but he must also live in Omissions; the Oppressor must omit to relieve the poor. He that destroys life, must neg­lect [Page 199] to save it. Besides, they who live in such Commissions must omit Faith and Repentance, which are inconsistent with them; they must neglect daily to call on God, for prayer would make them leave such sinning; but indeed such sinning makes them leave of (though possibly they did sometimes be­gin to seek God in a formal way,) pray­ing. Those in the 5. of James, who oppressed the Labourers, who condem­ned and killed the just, (gross Commis­sions) had their Riches corrupted, and Garments moth-eaten, i. e. were guilty of Omissions, would rather their wealth should waste with rust, and their Ray­ments with moths, than bestow any on the Poor. Those in the 4. of Hos. 1, 2. who were guilty of Swearing and Lying, and Killing, and Stealing, and Adultery, omitted Truth, and Mercy, and the Knowledge of God.

2. Sins of Commission (I mean those gross Crimes) do more openly dare God than Omissions do. By Omissions we deny him, but by such Commissions we dare him, and defie him. Such Sin­ners, as it were, bid God do his worst, [Page 200] they fear him not. They do (at least implicitly) mock at his Threatnings, and deride his Reproofs, and slight his Judgments that are executed on their Fellows before their own faces. They speak in the Language of the Jews, Isa. 5.19. That say, Let him make speed and hasten his work, that we may see it, and let the Counsel of the holy One of Israel draw nigh and come, that we may know it. These jear at Gods Judgments, and mock at his Menaces; they credit not his Comminations, nor expect their Execution. They look on the words of their Prophets as meer wind, and the matter of their Prophesie as a meer mockery. Let him make speed, &c. and the Counsel of the holy One of Israel draw nigh, i. e. you have much and long told us, that your holy One, forsooth, who cannot abide sin, and who is of purer eyes then to behold Iniquity, will execute his Judgments on us for our sins, and that this is by Counsel established, and can­not be reversed; we would willingly see these Judgments so much talked of, and do wish that they may hasten, and not linger as they do; for we neither [Page 201] believe you, nor fear them. But who were these who spake at this desperate rate? truly those that lived in Commis­sions, who brought forth wild Grapes, Isa. 5.4. who brought forth filthy, naughty, abominable fruit; in stead of Grapes, the Vineyard brought forth Thorns and Briars: These were they who dared the Divine Justice, as if they had been incar­nate Devils.

3. Gross sins of Commission are more directly contrary to the very light of Nature. Indeed it is against the light of Nature not to feed the Hungry, and cloath the Naked, and help the Distres­sed; but it's much more against the light of Nature to oppress the Poor and Needy, and slay the Widow and Father­less. Because natural light is much more disturbed by gross Commissions than by bare Neglects; it appears, that those are more against a natural Consci­ence than these. We read, that the na­tural light of the Heathen did discover the sinfulness of their Commission, and condemn them for them, Rom, 1. [...]lt. And that the Barbarians, by the lig [...] of Nature, could discover the evil of Mur­der, [Page 202] and how Vengeance, like a Blood-Hound, did pursue the violent man, to take and slay him, Act. 28.4. Now that which so directly opposeth not only Scripture, but Nature, and that which a man will do (as it were) violence to his own Conscience that he may commit, must unquestionably be dreadful, and out of measure sinful. As the Apostle saith, To him that knoweth to do good, and doth it not, to him it is sin, James 4.17. ult. So say I to him that knoweth he should not do these evils, and doth them, to him they are sins, i. e. a wickedness with a witness. They have more of enmity against God, and contempt of his Mind, and have sadder marks of Divine Vengeance. But what sins are more against knowledge, than those that are not only committed in spight of Scripture, but also of Nature it self. No Vinegar so sharp, as that which is made of the sharpest Wine. He that knoweth his Masters Will, and doth it not, shall be beaten with many stripes. He that knoweth his Masters Will, is, that he should forbear such sins, and yet com­mits them, shall be beaten with many stripes, Luke 12.

[Page 203]4. Gross sins of Commission are more scandalous to men, and bring more dishonour to God. They give greater offence to men, good men are grieved by them. Lots righteous Soul was vex­ed with the unclean conversation of the Sodomites, 2 Pet. 2.7. David tells us, Rivers of Tears ran down his eyes, because the wicked broke Gods Law, Psal. 119.136. Jeremiah wept in secret for the sins of Israel, Jer. 13.17. Wicked mens sins cause godly mens sorrow. They need not disturb the Righteous by their Per­secutions of them, they do it sufficiently by their Transgressions against God. As these gross sins grieve the good, so they harden the bad: Others are en­couraged to dress themselves by such foul and false Glasses. Jer. 23.14. Vile Sinners pre­sume their states good though their lives be bad, because they are no worse than such and such, (possibly who are learned, and rich, and therefore counted wise men,) and therefore whatever befals them, they shall fare as well as others. Alas how many walk more by Patterns than by Commands, and so are led by following others to Hell! And how [Page 204] deep will they be damned, who draw others after them to Sin and Hell? They who forsake the Law, praise the wic­ked, Prov. 28.4. i. e. commend them for their wickedness, as they who keep the Law condemn them. Gross Com­mission dishonour God most; they cause others to speak ill of God, and disgracefully of Religion. Nathan tells David, That by his Uncleanness and Murder, He had caused the Enemies of God to blaspheme, 2 Sam. 12. If a Child of God commit one such noisome act, the wicked quickly take the scent, and a Cry is raised among the whole Pack, who with open mouth upon this pursue and blaspheme God and godli­ness. By these particulars it appears, that gross Commissions are sins of the greatest size, and therefore must have the greatest severity. If they are used as Bastards who met not Israel with bread and water, how will God use them at last who meet his people with Bonds and Fetters, with Fire and Fagot? If Christ pronounce such a dreadful Sen­tence in the Text against the (Compara­tive) green Tree, what shall become of the dry?

CHAP. XXVII. Negative godliness is not enough. Christs impartiality in Judgment.

IN the second place, Second use of Infor­mation. If Christ will condemn men at the Great Day for sins of Omission, it may inform us, that a negative Religion, or negative Christi­anity, is not enough. Many please them­selves that they are Gracious, because they are not openly Vicious; and that they are Pious, because they are not scandalously Prophane; but they mistake and deceive themselves. It is good not to do evil, but it is evil not to do good. Negative Christians are as it was said of Galba, Potius extra vitia quam cum vir­tute: Rather seemingly free from Vice, than really filled with Virtue. Or at best, as was reported of Cato, That he was homo virtuti simillimus, A man that looked like a virtuous person.

How many civil men presume their persons holy, because they are not so filthy as those who rake in Ditches and Kennels, and defile themselves daily [Page 206] with scandalous Abominations; and they presume their states to be good, and themselves in the way to Heaven, because they are no Drunkards, no Swearers, no Adulterers, no Theeves, no Murderers; when for all this they shall be cast to Hell, because they are no Believers, no Penitents, no obedient Subjects to the King of Saints, Because they know not God, and obey not the Gos­pel, 2 Thess. 1.7, 8. Such men are far­ther distant from good than from evil. Ceasing from evil is not enough, it's but one step Heaven-ward; doing of good must accompany it, or it will be of small moment.

I confess, when I behold a civil man, who is harmless in his Carriage, un­blamable (in regard of scandal) in his publick Conversation, and courteous in his Behaviour to all; I cannot but respect him, and am ready to wish (as Athanasius, that all the World of Atheists and prophane Wretches would turn Hypocrites) that all scandalous Sinners would turn Civilians, and come so far towards Holiness; but yet I must say, that this is scarce half way to Christia­nity. [Page 207] He is not half a Saint, who is but a negative Saint. The forbearance of gross Corruptions is the easiest and least part of Religion, and therefore will not speak any man in a state of Salvation. The Tree that is barren, and without good fruit, is for the fire, as well as the Tree that brings forth evil fruit.

For men to think to excuse themselves that they do no hurt, wrong neither Man, Woman, or Child, and are not (as the Pharisee said) as the Publicans, who generally were Oppressors, is but a vain foolish thing. The idle Servant might have said, Lord, I did no harm with my Talent, I did not lay it out in Rioting and Drunkenness, or any way to thy dishonour; I only hid it, and did not improve it, Matth. 25. yet this was enough to condemn him. Can we call ground good ground, for bearing no weeds, if it never bring forth good Corn? Or do we count that Servant a good Servant, who doth not wrong his Master in his Estate, by purloining or wasting it, if he live idle all day, and neglect the business his Master appoints him. Believe it, Reader, thou mayst [Page 208] not be morally evil to the abomination of men, and yet not spiritually good to the acceptation of God. He keeps no Law of God, who minds only the ne­gative part of it. A life free from enor­mity is too often accompanied with an heart full of iniquity. And that this negative Holiness is insufficient, will ap­pear if we consider,

1. That the Holy Ghost characterizeth a godly man both negatively and posi­tively. The Scripture tells us, That a true Christan minds both parts of the Law, its commanding part as well as its forbidding part. When the Holy Ghost speaks of Davids goodness, he tells us, That he served the Wills of God in his Generation, not only his forbidding-will, but also his commanding-will, Act. 13.36. When Job is commended as a godly man, he is said to eschew evil, there was his negative Holiness; and to fear God, there was his positive Holiness, Job 1.1. & 8. The Psalmist describes the happy man by his holiness both ways.

1. By way of Negation, Blessed is the man that walketh not in the Counsel of the Ʋngodly, (i. e. that committeth not [Page 209] wickedness, which is the consultation of the Ungodly,) nor standeth in the way of Sinners, (i. e. that goeth not on with pleasure in any course of prophane­ness,) nor sitteth in the Seat of the scorn­ful, (i. e. that hardneth not not his heart against advice and admonition, &c.)

2. By way of Position, But his delight is in the Law of the Lord, and in that Law doth he meditate day and night. His af­fection to the Law, and his meditation in it are both positive; and without these the man could neither be holy nor happy. He might have been able to say, I have not walked in the Counsel of the Ʋngodly, nor stood in the way of Sin­ners, not sate in the Seat of the scornful; and yet been a wicked and cursed man; for Negatives neither speak nor make any man holy. It is a positive quality, that gives being, perfection, and denomi­nation to Piety. Therefore Jehu is bran­ded for a wicked man, notwithstand­ing all his zeal against Baal, because he took no heed to walk in the Law of the Lord God of Israel, 1 King. 10.29, 30, 31. Philosophers tell us, That motions are imperfect, and but in fieri, whilst [Page 210] they are passing from the Terminus a quo, and are not perfect, or in facto esse, till the Terminus ad quem be attained. Whilst a man is departing from evil, he is but an imperfect Christian; when he comes to the doing of good, which is the end of the former, then he is a Chri­stian indeed.

2. The Law, which is the Rule of Religion, is Affirmative as well as Nega­tive. Every man is so far perfect in his Calling, or in any Art, as he agrees with his Rule. And every man is so far reli­gious (and no farther) as he agreeth with the Will of God revealed in his Word, which is the Rule of Religion; Gal. 6.16. As many as walk according to this Rule, peace be to them, &c. Now this Rule hath Positive as well as Nega­tive Commands. Nay, all its Negative Commands have (as hath been shewn before) somewhat positive in them, and therefore negative holiness cannot be sufficient. He that makes not Consci­ence of every part of Gods Will, makes Conscience of no part of Gods Will. He that denieth ungodliness and worldly lusts, because the Law, his Rule, for­bids [Page 211] them, will also live righteously, sober­ly, and godly, because the same Rule commands them, Tit. 2.11, 12. Indeed all true eschewing of evil doth proceed out of love to good; so that he who doth not delight in good, and do it, cannot eschew evil out of any good Principle. Observe the Rule, Ephes. 4.23, 24. And be renewed in the Spirit of your mind. And that ye put on the new man, which after God is created in righ­teousness and true holiness. Isa. 1.15. But men love to be compleat in every thing, but that which deserves exactness.

3. An Heathen may be negatively re­ligious. A Cato, a Seneca, an Aristi­des, may be free from Intemperance, Bri­bery, Injustice, Uncleanness, and all gross sins; and can we think that Reli­gion sufficient for us which Heathens may attain to. Is there nothing re­vealed by the Sun-light of Scripture for us to do, which they were unable to see by the dim Rush-candle of Nature. The Holy Ghost acquaints us with the con­dition of the Heathen, Ephes. 2.12. That they were without God, without Christ, strangers to the Covenant of Promise, and [Page 212] aliens from the Commonwealth of Israel, and without hope in the World. In which words we have their dreadful estate, how far they are from any Saviour, and so from any hope of Salvation; which would not be, if their negative holiness were sufficient to make them happy.

Third Use of Infor­mation.3. If Christ will condemn men for sins of Omission at the Great Day, then it may inform us of the Justice and Righte­ousness of Christ. It's said of Christ, That he loveth Righteousness, and hateth Iniquity, Psal. 45. And again, That he shall judge the world in Righteousness, Act. 17.31. Herein it appears:

1. Because he spares no Sins. He con­demneth those that live in Omissions (little light sins in the imaginations of men) as well as those that live in Com­missions. He sends to Hell those that do not relieve, as well as those that rob his people. He poureth out his wrath upon them that do not visit his Members in Prison, as well as those that cast them into Prison. Those sins that are Peccadil­loes in the Worlds eye, have felt the hea­vy weight of his hand. The man that gather'd a few sticks, was destroy'd with [Page 213] stones. Ʋzzah touch'd the Ark out of kindness, but God smote him with death for it. Moses for omitting the Circum­cision of his Child, was like to have lost his life. Aarons two Sons, Nadab and Abihu neglected (as is supposed by Expositors) to fetch fire from the Altar to burn their Sacrifices, and were de­stroy'd with fire from Heaven, Levit. 10. The impartiality of Christ is evi­dent herein, that at the Great Day he will bid the Civil as well as the Scanda­lous Sinner depart from him into ever­lasting fire.

2. Because he spareth no Sinners. He saith to all those on his left hand, whe­ther Rich or Poor, Great or Small, High or Low, if guilty of these Omissions, Depart from me into everlasting fire. He is no respecter of persons, he spareth none for their greatness and strength. His hand reacheth the tallest Cedars, and plucks up the strongest Oaks. Neither Power nor Majesty can free or exempt persons from his severity. If Princes and Potentates will omit their Duty, they must expect to feel his Fury. Pharaoh, Jeroboam, Ahab, Ahaz, Rev. 6.15, Nebu­chadnezzar, [Page 214] Herod, might neglect their Duties to men, and escape punishment from men, but could not neglect their Duties to God at so easie a rate. As all their sins were within the view of his Omniscience, so all their persons were within the reach of his Vengeance, and that found them out to their cost.

He spareth none for their nearness to him. He beholdeth them afar off that are very near to him, when they make bold with him. Judges on Earth may sometimes (though sinfully always) favour their Kindred in an unrighteous cause, but he judgeth otherwise. Though Coniah be to be as the signet on my right hand, I will pluck him thence, Jer. 22.24. Israel was the nearest people to God of any people in the world, Psal. 148. ult. with Deut. 4.7. and Moses was the nearest to God of any of the people of Israel, yet they were excluded his Rest, for not believing his Word; and he was denied entrance into Canaan, for not sanctifying Gods Name.

3. He judgeth all according to Law. This is another requisite to suffice: He will not condemn any for their Omissi­ons [Page 215] or Commissions, but according to Law. We count that Judge just in­deed that keeps the Law, and will not upon any account swerve from that. Our Lord Jesus, when he sentenceth those that neglect to feed the Hungry, and cloath the Naked, &c. to everlast­ing fire, proceedeth according to Law exactly. These persons (as hath been before proved) are under the Law of Works, and so must stand or fall for ever, as they obey or disobey that Law. Now that Law condemneth for Omissi­ons, and not doing our Duties, as well as for Commissions, and abounding in enormities. It saith, Cursed is every one that continueth not in all things written in the Book of the Law, to do them, Gal. 3.13. Observe, the Law curseth those that omit, that continue not to do their Duties, as well as those that do the contrary.

4. He will render to every man ac­cording to his Works. He may punish, and doth in this World less; but neither in the other nor in this more than our Inquities deserve. All mens sins are not equal, therefore all mens sufferings shall [Page 216] not be equal. According to the degree of mens defilements, such shall be the de­gree of their punishment. He distinguish­eth between sins and sins, between them that afflict his Children, and those that relieve them not in their Afflictions; between those that hale them to Prisons, and put them to death, and those that visit them not in prison. He exacteth not of men more than is meet.

He will put a difference between Heathens, who have little means to know and worship him aright, and Jews, To whom were committed the Ora­cles of God, to whom pertained the Adop­tion, and the Covenant, and the giving of the Law, and the Promises. These have greater Means and Mercies, and therefore greater Wrath and Severity. Tribulation and Anguish, Indignation and Wrath on the soul of every man that doth evil, on the Jew first, and also on the Gentiles, Rom. 3.2. Rom. 9.4. Rom. 2.7. You only have I known, therefore you will I punish of all the Families of the Earth for your Iniquities, Amos 3.2. He will distinguish between Jews and Chri­stians that live under the Gospel. Omis­sions [Page 217] are more tollerable, and less punish­able among Heathens than Jews, and among Jews before Christs coming, than those Jews that lived under the Gospel, and saw Christ's Miracles, and heard his Sermons, with those Christians that enjoy the Gospel, Matth. 11.21, 22, 23. It will be more tollerable for Tyre and Sidon than for Corazin and Beth­saida, and for Sodom and Gomorrah than for Capernaum, because these lived un­der greater Light and Helps, and yet continued in the neglect of Faith and Repentance.

He will not punish those that omit their Duties ignorantly (when they are diligent to improve what advantages they have for knowledge) so severely as he will those who neglect their Duties knowingly. God expects a life answer­able to that Light which he hath given us; and if we imprison his Truth in un­righteousness, we provoke him in the highest degree. He that knoweth his Masters Will, and doth it not, shall be beaten with many stripes. He that know­eth not his Masters will, and doth it not, shall be beaten with few stripes. Both [Page 218] shall be beaten, but the former suffer more stripes than the latter. It's cold comfort, yet herein the Righteousness of the Judge appeareth, that some who are guilty of Omissions shall have a cooler Hell than others; For he rendreth to every man according to his Works, Rom. 2.

CHAP. XXVIII. Practical godliness necessary.

Fourth Use of Infor­mation.4. IF Christ will condemn men at the Great Day for Sins of Omission, for not visiting the Sick and Imprisoned, and not relieving the Hungry and Na­ked: Then it may inform us, That no­thing short of practical godliness will speak a mans estate safe at this Day, or fore-speak his estate to be comfortable at that day. The want of this is the cause of these mens condemnation: They might forbear injuring the Saints, they might speak them fair, bid them, Be ye fed, Be ye cloathed. They might wish them well, they might honour and [Page 219] respect them (as Herod did the Baptist) for their sanctity and righteousness, yet because they were void of this practical godliness, they gave them not where­with to be fed and cloathed; they are banished the presence of Christ, and ad­judged to the Curses and Company of Devils.

1. A great Profession will not do without this practical godliness. Some soar high in their Professions of, and pre­tences to greater strictness, and degrees of Grace and Holiness than others, who alas fall foully often on Earth, and al­ways into Hell, for lack of this practical godliness. As some great Tradesmen, who living wholly upon their Credit with others, without any stock of their own, quickly break and miscarry. A Profession is but as the leaves of a Tree (a sign of fruit) not the fruit it self. There is a vast difference between leaves and fruit. Some think that Christ had not cursed the Fig-Tree, if it had been with­out leaves as well as without fruit: But when by its leaves it professed to have fruit, Vide Ro­binson, 1. part, 132 and invited him to it in expecta­tion thereof, and disappointed him, he [Page 220] presently claps a Curse on it, that withers it at the very roots. The Pharisees were great Professors, made broad their Philacteries, where-ever they went, would be known for persons extraordi­narily pious and religious, yet how wic­ked was their state, Matth. 5.20. Ex­cept your Righteousness exceed the Righte­ousness of the Scribes and Pharisees, ye shall never enter into the Kingdom of God; and how woful is their Condition? Woe to you Scribes, Pharisees, Hypocrites, (ye live in Omissions) ye neglect the great things of the Law, Judgment, Mercy, and Faith, Matth. 23.23.

2. Great Gifts and Parts will not do without this. A man may have choice natural Abilities, rare acquired Accom­plishments; yea, common Gifts of the Spirit of God, and yet for want of this practical godliness be damned. What amiable words come out of Balaams mouth, he speaks like a Saint; yea like an Angel? how often have I heard his Prophesies, with great admiration and affection? his Tongue hath melted my heart; and yet he had no good works, for all his many good words; and his [Page 221] lack of practical godliness ruin'd him. What special endowments had they who preached in the Name of Christ, and in his Name cast out Devils, and in his Name did many marvailous works; and yet were cast to Devils for being Workers of Iniquity, as all are who are void of this practical godliness, Matth. 7.21, 23. What excellent Gifts doth the Apostle suppose a man to have the gift of Prophesing, of understanding all My­steries, and all Knowledge, and of all Faith, so as to remove Mountains, and yet if he have not Charity, he is nothing, &c. 1 Cor. 13.2, 3. If he love not his Brother, and express it not to his power, by spiritual and bodily Charity, (which is part of practical godliness) he is nothing in Gods Eye, what ever he may be in the eyes of men.

3. Great Priviledges, with seeming performances, without this practical godliness, will not do. They who had Tabernacle, Temple, Ark, Covenant, Promises, for want of this were destoy'd; The Ark could not preserve them. Af­terwards, when they nelected practical godliness, the Temple could not pro­tect [Page 222] them. He bids the Jews go and see what he did to his place at Shiloh for their Iniquities. He made them monu­ments of his Fury, who had been pat­terns of his Pity, when they neglected this practical godliness.

How meanly doth God discourse of seeming Obedience to his own Instituti­ons, when this is neglected. Though they had his own Divine stamp on them, and were signs of the sweetest Sacrifice, and the most acceptable Service imagi­nable, and he had often taken delight in them; yet when they left off to do well, observe his Language about them. To what purpose is the multitude of your Sacri­fice to me, saith the Lord, bring no more vain Oblations, Incense is an abomination to me: Your new Moons and your ap­pointed Feasts my Soul hateth, I cannot bear them. What strange expressions are here of his own Institutions? But what's the reason? Truly, the lack of this, vers. 17. Learn to do well, seek Judgment, re­lieve the Oppressed, Judge the Fatherless, Plead for the Widow, Isa. 1.11, to 18. And how peremptorily doth he beat men off from trusting in their Privi­ledges, [Page 233] as of no advantage without this practical godliness. Think not, saith the Baptist, to say within your selves, We have Abraham to our Father, (this was a great Priviledge, for with him and his Seed was the Covenant made, and to them were Circumcision, and the Pass-over, the Seals of it given,) but what counsel doth he give them? truly, to mind practical godliness. Bring forth fruit meet for Repentance, i. e. for all the great priviledge in which you take so much pride, and upon which you lay so much stress; yet you can never flee from the wrath to come, unless you bring forth good fruit, fruit meet for re­pentance; such fruit as will speak your hearts to be changed, such fruit as is suitable to a renewed nature. This, and this alone is practical godliness. The Coherence in that, Matth. 3.8, 9, 10. deserves our Observation. And John saith unto the Pharisees, O Generation of Vipers, who hath warned you to flee from the wrath to come: bring forth therefore fruit meet for repentance. And think not to say within your selves, We have Abra­ham to our Father: For I say unto you, [Page 224] that God is able of these stones to raise up Children to Abraham. Do not think that God is bound to, and must save you, because ye are Abrahams Seed, for God can of stones make Sons of Abra­ham. And now also the Ax is laid to the root of the Tree, therefore every Tree that bringeth not forth good fruit is hewn down and cast into the fire.

CHAP. XXIX. The Condition of men only Civil is unsafe and sad.

5. IF Christ will condemn men at the Great Day for sins of Omission, for not relieving the Poor and Afflicted: It may inform us, That the condition of men meerly civil, and negatively religi­ous, will be woful at that day. Why? Because Christ will command them to depart from him into everlasting fire. Ah how dreadful will it be to take an eternal Farewel of the Lord of Life, the God of all Grace, the Well of Salvation; and to enter into a state of Death and [Page 225] Wrath, and that for ever. If the righ­teous scarcely be saved, where shall the Sin­ner and Ʋngodly appear? 1 Pet. 3. By Sinner, I suppose, is meant the scandalous man, who liveth in Commission. It's said of Mary Magdalen, who had been guilty of notorious Enormities, Luke 7. For she is a Sinner. And it's said of the Publican, (whose whole Tribe was in­famous for Extortion and Bribery) That he was a Sinner. He is gone to be a Guest to one that is a Sinner. By Ungodly, as the very word [...] signifieth, is meant one that liveth in Omissions, one that liveth without the Worship of God; i. e. without the Love and Fear, the Acknowledgment and Adoration of this God. Worship is that high Honour and Solemn Respect that the Creature owes to God: Not to give him this, is ungodliness. An ungodly man is one that doth not seek God, nor trust God, nor obey God; that doth not own him in his Mercies as his Father and Bene­factor, nor in his Judgments as a wise Master, that would by Chastisements make him partaker of his Holiness. Now if the righteous scarcely be saved, where shall [Page 226] the sinner and ungodly appear? If there be a difficulty in the Salvation of the Righte­ous, there is a necessity of the damnation of the Sinner and ungodly. If the Righte­ous get so hardly to Heaven, the Sinner and Ungodly must surely be cast into Hell. Where shall the Sinner and Ungod­ly, those that are guilty of these Omissi­ons and Commissions, appear? They must appear somewhere, but they can appear no where with comfort, or without un­speakable horrour. Where shall they appear? before God? why, they hate his Being, despise his Dominions, slight his Love, disobey his Laws, and indeed seek his Life; and can they appear be­fore him? Can they look for a smile from his Face, who loath him perfect­ly? or can they stand before his Frowns and Fury? Do they know the weight of his Hand, the killing-darts of his Eye, and the Power of his Anger? No sure­ly, they cannot appear before him. Thou, even thou art to be feared, and who may stand when thou art angry? Where shall they appear? Shall they appear before Christ the Judge of Quick and Dead? Before him, who sometimes in­vited [Page 227] them earnestly to come to him, and intreated them affectionately to ac­cept of him, and life with him. Shall they appear before him? It's his Call which they have despised, and his Com­mands which they have violated. It's his Blood which they have trampled on, and his Spirit whom they have grieved. They are his Members whom the Sinners have oppressed and wronged, and his Children, and Spouse, and Body, which the Ungodly have neglected, and not relieved. O how glad would they be if the Rocks would crush them to pieces, that they might be deliver'd from the wrath of the Lamb, Rev. 6.15. Their severe Sentence which may make every Ear to tingle, and Heart to tremble, that hears it, will proceed from his mouth; Then shall he say unto them on his left hand, Depart from me ye cursed into everlasting fire. But where shall these Sinners and Ungodly appear? Shall they appear before the Saints? Alas, with what face can they behold them, whose Persons they have imprison'd, whose Estates they have plundered, whose Profession they have derided, [Page 228] whose Names they have abused, and whom they have often wished out of the way, and thought the Troublers of the Family, and Town, and Country where they lived? If the Saints plead it must be against them, for they cannot but as Justices agree and concur with the Sen­tence of the Judge as righteous and just.

But where shall they appear? Shall they appear before the Law? No, that condemneth them for the least Omission, for the smallest Commission to Hell fire; they are the Prohibitions of the Law that the Sinner hath transgressed, and they are the Precepts of the Law that the Ungodly hath not obeyed; and therefore the Law curseth them both to the uttermost. The Law enableth Sin to bind over the Transgressor of it to the Wrath and Curse of God: Hence it's said, The strength of Sin is the Law.

But where shall they appear? Shall they appear before the Gospel? No, their Omissions have most relation to the Gospel. They have not believed the truth of it. They have not embra­ced the goodness of it. They have not [Page 229] obeyed the Precepts of it. They re­jected the tenders of Pardon and Life made to them in the Gospel, with fre­quency and fervency. They would not come to their Physitian to be healed of their mortal Diseases. Though he came to them and offer'd his help freely, and assured them of effectual and speedy recovery, if they would be directed by him; yet they rejected the Counsel of God against themselves; therefore the Gospel will condemn as surely and more sorely than the Law. Heb. 2.2, 3 Joh. 3.19. If the word spoken by Angels was stedfast, and every Disobe­dience received a just recompence of Re­ward: How shall we escape, if we neglect so great Salvation.

And again, Of how much sorer punish­ment shall he be thought worthy?

But where shall they appear? Shall they appear on Earth? Surely there will be no Earth then for them to appear in. That Earth which they sported so much in, as Leviathan in the waters, and which they were fond of, and delighted in, will be burnt up with fire, and con­sumed with fervent heat.

But where shall they appear? Shall [Page 230] they appear in Heaven? Can an unsancti­fied heart enter into the Holy of Holies? No. Without holiness no man shall see the Lord, Heb. 12.14. An impure Eye cannot behold such an infinitely pure Object. When Angels (seated in Hea­ven as their Habitation) once lost their purity, they soon lost that place. Hea­ven could not bear them; 'tis not as Noahs Ark, to take in all sorts, Clean or Unclean. Into it can in no wise enter any thing that is Ʋnclean, Rev. 21.27. Nei­ther could they bear Heaven. Thee spiritual delights of that Coelestial Court became unsuitable to their pollu­ted Natures. The rarest Dainties and most curious Delicates are altogether unsavoury and unpleasant to an aguish and distemper'd Palat.

But where shall they appear? If they cannot appear before God their Maker, before the Lord Jesus Christ, before the Saints. Before whom shall they appear? If they cannot appear before the Law, before the Gospel, before what shall they appear? It must be in Hell, before Devils and damned Spirits, with them to lodge and dwell for ever. Ah, the [Page 231] Great Day is called The terrible Day of the Lord Jesus; and it will be a terrible Day indeed to these meer Civilians.

It is called the Day of Perdition of un­godly men. It's to others a Day of Con­solation. Lift up your Heads with joy, for the Day of your Redemption draweth nigh. A Day of Promotion, It's your Fathers pleasure to give you a Kingdom, Luke 12.32. Joh. 17.24. A Day of Rest from all their Labours, and Sorrows, and Suf­ferings, bodily or spiritually, Rev. 14.13. But it's the Day of Perdition of Ungodly men. They who live without God here, must live without him for ever; and this farthest, utmost, endless departure of the Creature from God, who is the only Life and Heaven of him, will be a Death and Hell with a witness. God will be God at that Day in the ac­count of the worst of men, though he be their laughing-stock and sinning-stock at this day.

Though these ungodly ones sit aloft here in the Courts of men, and who but they; Yet the Ʋngodly shall not stand in the Judgment, Psal. 1.5. At the Great Day when they shall be judged, 1. They [Page 232] shall be ashamed, they shall not stand, i. e. not hold up their heads with joy, but hang down their heads with shame, Dan. 12. Some shall arise to shame and confusion of face. 2. The Ʋngodly shall not stand in the Judgment, i. e. they shall not be justified. When they shall be tried for their Lives and Deaths, for their endless unchangeable states, they shall be cast and condemned. When all Adams Posterity shall make their perso­nal appearance before the God of the Spirits of all Flesh, to receive their eter­nal doom; and when the Judge of Quick and Dead cloathed with his Majestick Robes of Glory, accompanied with an illustrious train of Angels, shall sit down on the Judgment Seat, he shall pro­nounce a Sentence of Condemnation on all ungodly Ones. If thou Lord shouldst mark Iniquity, O Lord, who should stand, Psal. 130.3. i. e. If thou Lord should observe exactly the best mans heart and life, and accordingly deal with him, not one man could be justified. Who shall stand; i. e. righteous at thy Bar. 3. The Ʋngodly shall not stand in the Judg­ment; i. e. they shall not conquer, [Page 233] when they shall be impleaded and accu­sed by the Devil and the Law at that day. An Army foil'd, is said not to stand before their Enemies. And again, An Army beaten is said to fall before their Adversaries, Dan. 11.25. And the Con­querors are said to stand, Ephes. 6.13 The Devil will bring his large Bills of Indictments into the Court against the Ungodly, for he is [...], 1 Pet. 5.8. A Court-Adversary and the Law will second the Devil, and joyn with him in his Accusations; the Sinners Conscience will joyn with both, and assent to the truth of their Indictments. The Un­godly will have no Advocate to plead for him. Christ that sometimes offer'd him that kindness, will now plead a­gainst him, and so he must needs fall and be conquer'd by his Enemies.

CHAP. XXX. Sinners Conviction at the Day of Judg­ment. The purity of Christs Religion above all others.

Sixth Use of Infor­mation.6. IF Christ will say to them on the left hand, Depart from me. For I was Hungry and ye gave me no meat. Or if Christ will condemn men for sins of Omission at the Great Dy: It informs us, That Christ will be rational in his most severe proceedings, even to the Conviction of the Sinners own Consci­ence. I draw this from the Coherence of the verses, Christ first pronounceth the Sentence, vers. 41. Depart from me ye cursed into everlasting fire. And then vers. 42. he gives the reason, For I was hungry, and ye gave me no meat, &c. which (though at first they seem to question, yet) at last they are muzled and put to silence. Jude tells us of so­lemn Condemnation and solemn Con­viction of these ungodly Ones, as the chief businesse of that Day. Be­hold he cometh with ten thousand of his [Page 135] Saints to execute Judgment on all, and to convince all that are ungodly amongst them of all their ungodly deeds which they have ungodlily committed, and of all their hard speeches which ungodly Sinners have spoken against him, Jude, 14, 15. Exe­cution, by an Hysteron Proteron, is put be­fore Conviction; yet one great work of that Great Day is to convince these un­godly Ones, and the severity of the Process is against the Ungodly.

This Conviction implyeth:

1. A reflection of Conscience upon all their past and former sins. Conscience, as a Glass, shall represent to the Sinner all his lusts (which he hath loved above his Soul and Saviour) in all their ugly fea­tures, and loathsome colours: The Books at that day will be opened, Rev. 20.12. i. e. The Book of Gods Remembrance, Mal. 3. and the Book of Conscience. Sins are not gone as soon as done; God re­cords them in his Book of Remem­brance, and Conscience will review them all in that Day of Vengeance. Though it could not be heard by the Sinner in this World, for the noise of his carnal delights, and cry of his [Page 236] worldly delights; yet when it sets his sins in order before his eyes in their mon­strous frightful shapes, it will thunder in his Ears as Reuben to his Brethren, Did not I tell you of this, and say, Do not sin, and thou wouldst not hear; therefore all this Wrath, and Fury, and Flames, and Dark­ness, and Chains, are come upon thee.

2. This Conviction implyeth a silen­cing the Sinner, that he will have no­thing to say either against God, or for himself. A man that is convinced, hath his mouth stop'd. When the Spirit con­vinceth the World of sin, the World hath not a word to say against the Sin and Guilt, which the Law chargeth on it. Every mouth is stoped, and all the World is guilty before God. How often is the poor Creature self-convinced and self-condemned here; but soon after the sick qualms go off his stomach, and he is revived with the Cordials of sinful shifts and excuses, wherewith he de­ludes himself, and presumes he may also deceive God; but at the Great Day, as his Convictions will be more killing, so they will be more lasting. The man will be dumb and speechless when Christ [Page 237] shall say, Why didst thou deny to relieve my Servants in their wants? Why didst thou slight my Blood, neglect my Wor­ship, grieve my Spirit, and omit to obey my positive Laws? Matth. 22.3, 4, 5. The very Heathen who shall be impri­son'd in the dark dungeon of Hell, for imprisoning the Truth, and holding it in unrighteousness, will not have a mo­tion in their Breasts of accusing God for false Imprisonment. How certainly then and how fully will the Conscien­ces of Christians, who lived under the Gospel, justifie God, when he shall condemn them for not believing, and not repenting, upon the Messages he sent to them of pardon and life.

7. If Christ will condemn men at the Great Day for sins of Omission, It may inform us of the excellency of the Chri­stian Religion above all other Religions. The excellency of any Religion consist­eth in the purity of its Precepts, and strictness of its Commands; now no Re­ligion is so holy in its Commands, and so exact in its Laws as the Christian Reli­gion. Moral Duties are advanced by it to their highest perfection, and moral [Page 238] Vices are debased by it to their lowest degradation. The Commandment of the Lord is pure, Psal. 19. Thy Word is very pure. Christ will condemn men to Hell at the last Day for Omissions as well as Commissions, for neglect of known Du­ties, as well as for the perpetration of gross Enormities.

1. If we consider the Religion of the Heathen, we shall find that it is vastly inferior in purity to the Christian Reli­gion. Among the Gentiles (who lived without the Gospel) it can scarce be said there was any Religion at all, for their Gods were Stocks, and Stones, and Trees, and Fire, and Water, and Beasts, and dead Men; nay, their Precepts were so far from purity, that they com­mended and commanded impurity. As among the ancient Babylonians, in the Worship of Venus, the Women prostitu­ted themselves to all Strangers; nay, the very Gods of the Heathen did, ac­cording to their own fictitious Writers, patronize all their Impieties, even by their own Patterns. Jupiter, the chief forsooth of their Gods, who hath his Name from being an helping Father, [Page 239] commits Incest with his own Sister Juno, and his Daughter Minerva, Sodomy with Ganymedes, ravisheth Europa, ba­nisheth his Father Saturn out of his Kingdom. Venus was a Whore, Mer­cury a Thief, Bacchus a Drunkard, &c. But to leave these, and speak to them that were more sober in their Under­standings, and not so vain in their Ima­ginations, who had [...], the work of the Law written in their hearts, Rom. 2.14. and improved it to more purpose than others; yet these pleased them­selves with a little outward civility, without any inward or outward practi­cal godliness. Their chief devotion consisted in abstaining from gross sins, which might expose them to the shame of men, and the doing some external acts of Piety, as sacrificing and mum­bling over a few Prayers that were little significant. O how vastly doth the Christian Religion excel this! This Re­ligion of the Heathen doth rather hide sin then heal it. It doth not root the love of sin out of the heart, only re­strain it in the life. But the Christian Religion doth forbid sin in the Affecti­ons [Page 240] as well as in the Conversation, it doth abscindere as well as abscondere, cure sin as well as cover it. In the best Heathen the fire of their Lusts was only raked up, and cover'd with ashes, from the eyes of the World: But now in the Christian it is quenched, at least in part, and shall by degrees be wholly quenched. The Christian Religion doth not only forbid all Sins, or outward Commissions, but also all Lusts and inward Inclinations. I beseech you brethren to abstain as Pil­grims and Strangers, from all fleshly Lusts, that war against the Soul, 1 Pet. 2.11. And a religions Christian doth not only forbear gross Commissions, but also ab­hor secret sinful motions. I hate vain thoughts, but thy Law do I love, Psal. 119.

Those among the Heathen who were the wisest, made nothing of neglecting to give God their love, and fear, and trust, their highest Honour, and super­lative Esteem, and exactest Obedience, which are the chief of Religion. They allowed Revenge, in case of suffering Injury; and some of their greatest Law-givers ordained Theft to be unpunish­able, [Page 241] if it could be done cleanly and cleaverly, so as not to be found out. They put away their Wives upon any small distast, and took others during their pleasure only. Their whole Re­ligion hath not one Prohibition against inward Corruptions, nor one Precept for inward heart Duties; and therefore must of necessity come short of the Christian Religion for Purity.

2. If we consider the Turkish Religion, what a bundle of fooleries is Mahomets Alcoran, and what a dunghil of filthi­ness is the Religion of his Followers. They allow a man as many Wives as he can maintain, and encourage men to murder, with a promise of a (Poetical, carnal) Paradise to all that shall die in the Wars against the Christians. They obey the Lusts of their Tyrant in all things, even to the murder of their So­veraigns nearest Relations, or chiefest Ministers of State, against the very light and law of Nature. They do not so much as profess to mind those heart Pro­hibitions and Precepts, without which all external Holiness is but as a rotten Carkass, noisome and unsavoury to [Page 242] Gods Nostrils, and without any loveli­ness or life in his Eyes. Nay, the Popish Religion, so far as it differs from the true Christian Religion, is impure. They have sins that are Venial, allow publick­ly of Uncleanness. The Pope hath a Revenue out of the Stews; they dis­pense with Sodomy, incest, any Sin for money: They place all their Holiness in some external Mortifications, which God never required at their hands. But what doth the Christian Religion do? It reacheth the Heart, and teacheth the Soul: The Law of the Lord is perfect, Psal. 19.

1. It directs the whole Man, and gives Laws to all the powers of the Soul, and parts of the Body. It directs us about our Bodies and outward Conversation: It commands to present our Bodies a living Sacrifice to God, Rom. 12.1. and the mem­bers of our Bodies as Instruments of Righ­teousness unto Holiness. It binds the Eyes, Ears, Tongue, Hands, Feet, all the mem­bers to their good behaviour: It allows not any part to be abused to prophane­ness, Job 31.1. Psal. 119. Psal. 37.30, 31. Psal. 34.13, 14. Rom. 6.13, 14, 15, [Page 243] 16, 17. It directs us about our Souls: The Law of the Lord is perfect, convert­ing the Soul, Psal. 19.7. It changeth the nature of the Soul, and opens the eye of it, and turns it from Darkness to Light, and from the Power of Satan to God, Act. 26.18. It directeth the mind to learn the Knowledge of God, as the richest Treasure, and choicest Portion, and only Happiness of the Creature; 1 Chron. 28.9. And thou Solomon, my Son, know the God of thy Fathers. It directs the Will to choose this God for its suitable, and satisfying, and everlasting felicity, Psal. 73.25. It limits the Affections as to their Objects, and their motion towards those Objects. It forbids inordinate de­sires after, or delight in sublumary Vani­ties; and commands moderation in our love to all created Comforts. Let your moderation be known to all men. The time is short, let them that have Wives, be as though they had none, &c. 1 Cor. 7.29. It enjoyns our love in the greatest de­gree to be placed on the worthiest Ob­ject. Thou shalt love the Lord thy God with all thy Heart, and all thy Soul, and all thy Strength, Matth. 22.37. And [Page 244] so our fear; Fear him that can cast Body and Soul into Hell, I say unto you fear him. It keeps all the unruly passions within their proper banks and bounds, and preserves the superior and inferior facul­ties in their proper places. Now what Religion either of Moralists or Mahome­tans doth do?

2. As it directs about the whole man, so it directs as to every part and passage of this mans Conversation. We need never be at a loss for a Rule, or at a stand what to do, if we will but use diligence to know and understand the revealed Will of God. The Christian Religion directs us in our Callings, whether Ma­gistrates, Ministers, Tradesmen, Souldi­ers, Luk. 3. It directs us in our Relati­ons, as Husbands, Wives, Parents, Chil­dren, Masters, Servants, Ephes. 5. Ephes. 6. Col. 3. Col. 4. It directs us in all Conditions how to demean our selves, in Prosperity to be joyful, in Adversity to consider how God hath set the one against the other. In Afflictions to be patient and prayerful, and more studi­ous of a right improvement of them, than of deliverance out of them. Under [Page 245] Mercies it directs us to be thankful to God, the more chearful in his Service, and faithful in the use of our Talents, for the honour of our Master. It di­rects us in all our Thoughts, Jer. 4.14. Words, Psal. 39.2. Works, Prov. 4.23, 24, 26. It directs us in all our na­tural Actions, as Eating, Drinking, Sleep­ing, 1 Cor. 10.31 Tit. 2.12. In our civil Converses, Micah 6.8. In our religious Duties, how to pray, James 5. James 1. How to hear, how to receive, 1 Cor. 11.

3. Its purity above and beyond all other Religions, appears in this, That it forbids Evil, all Evil, nothing but Evil; it com­mands Good, whatsoever is Good, and nothing but Good, Isa. 1. Psal. 32.14 The Laws of Lycurgus among the Grecians, and Numa among the Romans, had somewhat of good in them, but not all prohibited, somewhat that was evil, but not all that was evil: But the Christian Religion is of a larger extent both in its Precepts and Prohibitions. I have seen an end of all Per­fections, but thy Commandments are ex­ceeding broad, Psal. 119.96. A man with the eye of his Body may behold an end of many worldly Perfections, of many [Page 246] fair Estates, great Beauties, large Parts, hopeful Families; but a man with the eye of his Soul (for by Faith) may see an end of all earthly Perfections. He may see the World in a flame, and all its Pomp, and Pride, and Glory, and Gallantry, and Crowns, and Scepters, and Riches, and Treasures, turn'd into ashes; he may see the Heavens passing away like a scroll, and the Elements melt­ing with fervent heat, and the Earth with the things thereon consumed; and all its Persections which men doted so much on vanished into smoke and nothing. It's easie to see to the end of all terrene Perfections, but its difficult, yea impos­sible to see to the end of Divine Pre­cepts: But thy Commandments are ex­ceeding broad. Of a vast Latitude, beyond our apprehension. They are so deep, that none can fadom them, Psal. 36.6. So high, that they are esta­blished in Heaven, Psal. 119.48. So long, that they endure for ever, 2 Pet. 1. And so broad, that none can measure them. They are not only broad, but ex­ceeding broad. Higher than Heaven, longer than the Earth, broader than the Sea. The [Page 247] Commands of God reach the inward parts, the most secret motions and re­tired recesses of the Soul: They reach all the privy thoughts. They pierce even to the dividing asunder of Soul and Spirit, and of the Joynts and Marrow, and discern the thoughts and intents of the heart, Heb. 4.12. They reach to all our Actions, to those that seem smallest and of less concernment, as well as to those that are greater, and of more con­cernment.

They reach to the manner, nay circum­stance of Actions. The Divine Law takes notice of all the circumstances of sins, as aggravations of sin. As, 1. From the time of Gods patience towards the Sinner; These three years I came seeking fruit, Luke 13. 2. The place where the sin was committed; The Sons of Eli lay with the Women that assembled at the door of the Tabernacle of the Congregation, 1 Sam. 2.22. 3. From the season of committing the Sin, Isa. 58.3, 4. Be­hold in the day of your Fast, ye find plea­sure, and exact all your labour, &c. 4. From the Condition of the person that sins; He that eats bread with me, lifts up his [Page 248] heels against mee, Joh. 13.18. A fami­liar Friend proves a treacherous Enemy. So Joh. 3.10. Art thou a Master in Israel, and knowest not these things? 5. From the means the person enjoys; You only have I known, therefore you will I punish for your Iniquities, Amos 4. Rom. 2.7. 6. From the manner of commit­ting the Sin; So they spread Absalom a Tent on the top of the house, and Absalom went in to his Fathers Concubins in the sight of all Israel, 2 Sam. 16.22. Im­pudency in sin doth highly increase it. Were they ashamed when they commit­ted all these Abominations? No, they were not ashamed. But how far are other Religions from observing, much more from condemning men for such sinful circumstances?

CHAP. XXXI. The holiest have cause of humiliation.

8. IF Christ will condemn men at the Great Day for sins of Omission; I was hungry, and ye gave me no meat, &c. [Page 249] Then it may inform us, That the best have abundant cause of humiliation; for the best have in them abundant mat­ter of Condemnation. O how many are our Omissions every day, every hour, and by reason of them we are ob­noxious to Hell flames? Good Bishop Ʋsher, who for Piety and Learning, was honoured through the Christian World; though he was early converted, and feared the Lord in his Youth; though he was eminently industrious in private, in his Family, in chatechising, and in­structing, and praying often every day with, and for them that were committed to his Charge. Though he was a con­stant Preacher, and that with Judgment and Affection; Though he was singu­larly famous for his many worthy pieces which he wrote in Latin and English, yet after all this diligence and labour, when he came to die, Usher's Life. the last words almost which he was heard to speak, were, Lord, in special forgive my Sins of Omis­sion. Sins of Omission will at death lie heavier on our hearts than we think for in life. If such a laborious person found cause of bewailing his Omissions, surely [Page 250] much more cause have Loyterers as we are.

Omissions are fruits of Original Cor­ruption as well as Commissions: It's from that dead stock that we are so de­fective in bringing forth good fruit. Paul layeth his Omissions at this door, Rom. 7.17, to 23. In my flesh is no good. When I would do good, evil is present with me, &c. Now whatsoever is the Child of such a monstrous Parent is loathsome, and calls on us for sorrow and self-ab­horrency. Holy Job did but suspect his Children to be guilty of Omissions, of not sanctifying the Name of God in their Hearts, according to their Duties, at their Feasts and Meetings; And he riseth early and offereth Sacrifice, according to the number of them all, Job 1.4, 5. He goeth to God and begs Pardon for them, and the blessing of God upon every one of them. It may be, saith he, my Sons have sinned, and cursed (and not blessed God, so Calvin reads it,) God in their hearts: Thus did Job continually. Now if Job upon a supposition that his Sons might be guilty of Omissions, was so constant in his addresses to God on [Page 251] their behalf, by way of humiliation, acknowledging their Iniquity, and be­seeching his Mercy: What cause have we on the behalf of our own Souls, who know that we often offend God by Omissions, and know not how often we offend him by them? God may say to thee and me, Reader, Is not thy Wic­kedness great, and Iniquities infinite, as he to Job, Job 20.5. Where by Wic­kedness, Expositors understand Com­missions, or those Sins by which we prejudice or injure others, and by Ini­quities, Omissions, by which we neglect, according to our Duties, to relieve o­thers. And Eliphaz calls his Wickedness great, because, as I have shew'd in the first Information, they are in some re­spects greater, more hainous than sins of Omission; and his Iniquities infinite, be­cause sins of Omission are more nume­rous than sins of Commission. Corrupt Nature can much better forbear what it hath an inclination and propensity to, than do that which it hath a dislike of, and an enmity against.

For their nature I have proved, that they are very ponderous, that they are [Page 252] breaches of a positive Law, grieve the Holy Ghost, provoke God, defile the Conscience; yea, and destroy the Soul for ever, (how light soever some make of them,) and for their number they are infinite, beyond all account or reckonings. If they were small sins, their number would compensate their lightness; grains of sand are little, but an heap of them together is weighty, Prov. 27.3. The sand is weighty. In many things we offend all, James 3.2. Now how should the nature and number of these sins humble us every day before the the Lord? What hour is there when we are awake, wherein we may not do more good than we do? When did we in visiting a Friend, or conferring with a Neighbour, advantage their Souls as we might and ought? Can we say that we have been as diligent in our Callings, as watchful and exemplary in our Con­versations, as thankful for our Mercies, as fruitful under the Ordinances of God, and as faithful in the improvement of our Talents as we are commanded to be? Do we every day pray and read Scripture in our Closets and Families [Page 253] with that holy reverence, humility, faith, seriousness and integrity which God requireth? Do not worldly con­cerns now and then contend with, and justle out the Worship of the Great God, at least cause us to slip our Pray­ers, and adjourn the Scriptures reading till a more convenient season? Are we every week-day laborious in our Cal­lings out of Conscience to Gods Pre­cept, and not out of a principle of Co­vetousness? Do we spend the greatest part of the day therein, without diver­sions, by vain Companions, or needless Recreations? Are our Affections in Heaven, and our Hearts above, while our Actions are earthly, and our Hands are busie here below. And do we deal in all things with others, as we would in the Judgment of sound reason that others should deal with us, Matth. 5.12. Is our daily carriage towards our Rela­tions sober, pious, affectionate, exem­plary, and in all things as becomes the Gospel of Christ? O how many are our Omissions, and what millions of them are we guilty of, and therefore they call aloud upon us to mourn for them? [Page 254] Others are in Hell, and must weep for ever for them; where their Sighs and Sobs, and Prayers and Tears, will no way advantage them. Blessed be God it is not so with us; though their Tears will prove their Hell, our Tears, through the blood of Christ, may prove our Heaven. Nehemiah, in the day of his solemn Humiliation with the Jews, ac­knowledgeth and bewaileth their Omis­sions, their not hearkening to his Com­mands, and their not minding the Won­ders that he wrought for them, Neh. 9.16, 17. So Daniel, when he fasted and pray'd, and confessed his sins, and the sins of his people, bewails their Omissi­ons, Dan. 9.6. We have not hearkened unto thy Servants the Prophets which spake in thy Name, to our Kings, and Princes, and Fathers, and to all the people of the Land, vers. 10. We have not obeyed the Voice of the Lord our God, to walk in the Laws which he set before us, by his Servants the Prophets, vers. 13. All this evil is come upon us, yet made we not our prayer before the Lord our God. What then? why, he judgeth himself and his people for these sins, and justifieth God in all [Page 255] his severity. O Lord, Righteousness be­longs to thee, but to us confusion of face, as at this day, to the men of Juda and Inhabitants of Jerusalem, vers. 7. So again, O Lord, to us belongeth confusion of face: to our Kings, to our Princes, to our Fathers, because we have sinned against thee, vers. 8. Omissions must be lamented in this or the other World; we must all be ashamed of them here or hereafter; and is it not much better to bewail them here, than to bewail them in Hell; to judge and condemn our selves for them, than to be judged and condemned by God for them at the Great Day. Ah, at what a cheap rate may a Christian, by Repentance, pre­vent that blow that will separate him and all his happiness, and bring him to that Repentance which will ever be re­pented of, but all to no purpose! Oh it's good to be wise on this side another World.

CHAP. XXXII. Ʋse of Trial, whether we be guilty of these Omissions or no.

Ʋse 2. THis Doctrine may be useful in the second place by way of Examination or Trial. If Christ will condemn men at the Great Day for sins of Omission, then it concerns us to exa­mine our selves, whether or no we are of the number of them that shall be condemned for them at that day. Rea­der, it will not be amiss for thee to re­tire out of the crowd of the World into thy Chamber, and there to com­mune with thine own heart concerning thy present Condition, and how thou art like to fare for the future; nay, it is of infinite weight and concernment, and may be as much worth as thy Soul and eternal Salvation. How many prove Bankrupts, and are quite undone for this World, for want of a timely casting up their accounts. If they had cast up their accounts before, and perceived how far they had ran behind-hand, they [Page 257] might have retrenched their Expences, and advised and consulted some way to have prevented their utter destruction; but they neglected to cast up their ac­counts, till their accounts cast them up, and it was too late to think of recalling what was past, or remedying what was amiss. Thus many that are Professors, or Christians in title, deal with their own Souls, and defer the trial of their estates till it be too late to amend any thing amiss. If they would now in their health and strength search and try their hearts and ways, if they found things ill, they would have advantages and opportunities through the help of Christ to make them better: They might seek the Lord while he would be found, and call upon him while he is near. They might sue and seek to Christ for Eye­salve, that they might see the things of their Peace; for Raiment to hide their Nakedness, that it might not appear to their everlasting shame; and for Gold to enrich them for ever, to make them more worth than both Worlds: If upon a faithful trial, they found things well, it would rejoyce their hearts, encourage [Page 258] them in ways of holiness, and confirm them against Satans Temptations to dis­pair. But men generally neglect their Examinations, till God comes to exa­mine them (as the Rulers command­ed Paul to be examined) with scour­gings and scorpions. They presume all is well, hope the best, and would be sorry any should question their estates, and thus persist in their self-deceits, till they come to appear before God, that the gate of Mercy be shut, and the gol­den Scepter of Grace be wholly with­drawn, and their estates become as desperate as the estates of the Devils.

To urge this Use a little, Reader, con­sider these two particulars:

1. Consider of what weight it is, and how much depends upon this question. Am I of the number of them that shall be condemned for sins of Omission or not? Or am I guilty of Omissions, so as to be banished the presence of Christ for them or not? I tell thee, thy eternal Joy or Sorrow, Happiness or Misery, Pleasure or Pain depends on it. Do but read and consider, and then say whe­ther it be not of infinite weight; Come [Page 259] ye blessed of my Father, inherit the King­dom prepared for you before the foundation of the World. For I was hungry, and ye gave me meat; thirsty, and ye gave me drink, &c. On the other side, Go ye cursed into everlasting fire, prepared for the Devil and his Angels: For I was hun­gry, and ye gave me no meat; thirsty, and ye gave me no drink, &c. Friend, are not these weighty things that depend on the performance or neglect of these posi­tive Precepts? Come ye blessed of my Father. Is not a coming (close, near, intimate, familiar, into his very bosom and dearest embraces,) to Christ a weighty thing? To come to Christ here is so weighty, that he came to men into this World to call them to him, Matth. 11.28. Matth. 9.13. But to come to Christ there in all his Robes, and Riches, and Royalty, in all his Beauty, and Glo­ry, and Magnificence, will questionless be of more concern to the Soul. On the contrary, Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels. Is there not weight, Reader, in these words? Dost thou know what it is to bid Christ farewel, farewel for [Page 260] ever, to take an eternal leave of all good? Canst thou bear the extremity of our Culinary fires for a day? Canst thou dwell in everlasting burnings, or abide unquenchable flames? Thou seest all this depends upon thy performing or neglect of the Divine positive Precepts. Doth it not concern thee in a matter of such weight to be faithful in the trial of thy self? Friend, are Life and Death? are eternal Life and eternal Death indif­ferent things, or things of small moment? Are an eternal enjoyment of God, or an endless separation from God mean or trivial things? Oh how infinitely do they exceed and over-ballance thy un­derstanding! How short must thou of necessity come of conceiving of these things according to their weight? Alas, Friend, what pitiful toys and trifles are Houses, and Lands, and Friends, and Relations, and Honors, and Preferments, I, and Liberty, and this temporal Life, to an eternal happy Life.

2. Consider all are guilty of Omissi­ons, even the Good as well as the Bad, and therefore the more faithfulness, and prudence, and caution is requisite, lest [Page 261] we mistake. If Saints and Sinners are both guilty of Omissions, how shall I know whether my Omissions are such as will consist with Salvation, unless I try and examine my self. The good man being guilty of Omissions, may fear the dreadful Sentence of, Go ye cursed, &c. And the wicked man knowing that the best are guilty of many Omissions, as well as he may presume upon the joyful Sentence, Come thou blessed of my Father, &c. How shall each be rectified in his mistake, and satisfied in the truth, but by an impartial and through examinati­on of himself? God hath given us a Test, which is the word of Truth, Eph. 1.13. whereby we may try our selves, and prevent all mistakes. Where there is a possibility of a mistake in a business of such infinite weight, there is suffici­ent ground for a serious trial; but where there is so great a probability of mistaking, as a thing that is so easie and ordinary (because all men are guilty too much of Omissions) there is a neces­sity of a faithful and impartial trial. There is that maketh himself rich, (in Temporals he is worth thousands, in [Page 262] Spirituals he is rich towards God, and worth millions,) yet hath nothing, ( Orig. yet nothing, in him or to him he is nothing, he hath nothing for all his brags,) there is that makes himself poor, (speaks himself poor, would have others think him poor,) yet hath great riches, ( Hebr. yet much substance; the man hath a great Estate, but is willing to conceal it. Merchants, who are worth thousands, do not publish or boast of their Wares or Wealth about the City; those poor Creatures do it, who carry all their worth on their Heads, or in their Arms.) Junius reads the words well, Est qui divitem se jactat quum de­sint omnia, item qui pauperem se fingit cui substantia ampla. There is that boasts himself rich, to whom all things are wanting; and that feigns himself poor, yet hath large substance. There is that boasts and brags himself rich in the fear and favour of God, and will tell you of his communion and conver­ses with the Divine Majesty, of his love to, and delight in the Ways, and People, and Ordinances of God; when all these things are wanting to him, he [Page 263] hath nothing at all in reality of any of them. There is that fains himself poor, that dissembles (as it were) his estate, that is a Beggar (as some read the word Poor here) in his own account, and would have all others judge him so too; he is so covetous after more, that he over-looks what he hath; and so greedy of further attainments, that he takes lit­tle notice of his present spiritual enjoy­ments. If you will believe him, he is a meer Beggar, hath not one bit of bread to eat, and if his Father (in whose house there is bread enough and to spare) do not pity and relieve his prodigal Child, he shall perish for hunger; yet this man hath much substance, is a man of worth and wealth indeed. He is like a branch mightily laden with fruit, and an ear fully laden with corn, which the heavier they are laden, the more they bow down to the ground. A meer titular Christian, like an empty Vessel, may make a great sound, but the full Vessel, that contains the precious Liquor, is silent.

I come now to the marks whereby men may know their estates. And for that end I shall lay down several Propo­sitions.

[Page 264]1. Proposition. Those that live in Com­missions as well as Omissions, must cer­tainly be condemned at the Great Day. These bid open defiance to the Prohibi­tions, Precepts, and Penalty of the Law, and dare the Law to do its worst. Either these must be condemned, or all shall be saved. But God is of an holier Nature than to dwell with such Sinners. They may read their doom written un­der his own hand, and like the Law of the Medes and Persians, That cannot be alter'd; 1 Cor. 6.9, 10. Ephes. 5.5. Rom. 8.5. To be carnally minded is death, vers. 13. If ye live after the flesh ye shall die.

2. Proposition. They who are guilty of total external Omissions, are in a damnable Condition. This is written in broad Letters, that he who runs may read it. They who pray not are under wrath, and the effusions of wrath, Jer. 10. ult. They who neglect to pay their external Allegiance to the true God, and deny him his outward Homage and Ac­knowledgment, shall be denied and dis­owned by Christ, before his Father, and before his holy Angels. The Holy God doth all along speak of these as [Page 265] Heathens, Psal. 79.6. and Sinners with a witness, Psal. 36.1, 2, 3. and threatneth that Christ shall come in flaming fire, to render Vengeance on them, 2 Thess. 2.7, 8, 9, 10. Those who are guilty of these total Omissions, in regard of the matter of the Duties commanded them, are un­godly in the highest degree, (for un­godliness strictly and properly speaks the neglect of our Duties to God, and sins against the first Table, as unrighte­ousness the neglect of our Duties to our Neighbour, and our Transgressions a­gainst the Second Table,) and so none in the whole Scripture more obnoxious to wrath and ruine, Psal. 73.12. These are the Ungodly who prosper in the World, but mark how soon they perish, vers. 18. Thou castest them down to de­struction, and utterly consumest them with terrours; 2 Pet. 3.7. Jude, vers. 4. & 15.

3. Proposition. Those who perform ex­ternal Duties, and wholly neglect in­ternal, or please themselves in total in­ward Omissions, cannot be in a state of Salvation. God will not be put off with the Body, without the Soul of [Page 266] Religion. Indeed, external Duties are but the Garments or Cloaths of Reli­gion, wherein it appears, and whereby it is known to the World; the life and power of it consists in internal Perfor­mances, or those that are the motions and actions of the Understanding, and Will, and Affections, as in the Knowledg of God, his Being and Excellency, and the kindness he hath for, and the love he hath to Mankind in Jesus Christ; as also in the choosing him for our richest Treasure, and supream Lord and Law-gi­ver, and in loving him with all the heart, and Soul, and strength, and desiring his love above all the World, and delight­ing in his Favour, as the Souls felicity, and seeking to please him, rather than to command the Creation. A man with­out these is but the Picture of a Saint; he hath somewhat of the resemblance, but nothing of the reality of a Christi­an: He hath a form, but nothing of the power of godliness, (2 Tim. 3.1, 2, 3, 4, 5, to 7.) and therefore is in a state of perdition. The neglect of believing, repenting, loving the Lord Jesus Christ, are all inward Omissions, (for these are [Page 267] acts proper and peculiar to the Soul) and condemned in Scripture with the most dreadful damnation, Mark 16.16. John 3. ult. Luke 13.3. 1 Cor. 16.22. If a man pray, and pray wholly without Faith, and without fervency, Jam. 1. Jam. 5. this is no way acceptable to God. All such prayers are howlings and bab­lings, and of no sweet sound in Gods Ears, Hos. 7. Isa. 1.15, 16, 17. What­soever a man doth either by way of hearing, or singing, or praying, or re­ceiving, if there be not that dread of God, and love to his Name, and Faith in Christ, which are the essentials of these Duties, all is as nothing.

4. Proposition. Those who allow them­selves in partial Omissions, whether ex­ternal or internal, are in no good Con­dition. By partial Omissions, I mean at sometimes, as for prayer; a man, it may be, prays in his Closet or Family usually, but if any worldly business intervene and calls for his company, he will as usu­ally attend on that, and wholly omit his Closet and Family-Duties for that Morning or Evening. Or for a man to pray, as some do only at the Evening, [Page 268] and not in the Morning; as if God were the God of the Night, and not of the Day; or as some others, who will pray only upon the Lords-Day, as if God had a right to them then, but not all the week after. Or when men perform some religious Duties, and not others, will pray, but not read Scripture daily; or pray, and read the Word, but not take notice of those under their Roofs, to instruct, and admonish, and support them, as occasion is. Or some will per­form their Duties which immediately concern God, but will not be charitable to the Poor, at least not in such a degree and measure as their Estates will bear, and as God expects. These, and such like, I understand by partial and external Omissions. What is meant by internal partial Omission is next to be consider'd. Partial internal Omissions, are, when men oftentimes, though not constantly, are negligent in the manner of perform­ing their Duties; and though they be formal, and superficial, and lazy, and slothful in the Worship of God; yet they take little or no notice thereof. Indeed, sometimes they find some heat [Page 269] and warmth, and this pleaseth them, but at other times they are cold and liveless in their Duties, and this doth not much displease them. They can commonly pray as if they pray'd not, and read as if they read not, and wait on God without any suitable and consi­derable affections towards him, and not be disturbed at it. These sudden heats at one time, and colds at another time, speak (the Body out of order, and) the Soul not healthy. The next thing to be explain'd, is, what is meant by al­lowing themselves in partial Omissions, and indeed the stress of the Proposition depends on that. To allow themselves in these partial Omissions notes these two things: To know these partial Omissions to be sins, and yet to continue in them without any great disturbance or trouble of Spirit. They must know that they are sins, otherwise continuance in them will not argue a total want of Grace, or the predominant power of sensuality in the Soul. I doubt not, but in many dark places of this Nation, there may be those who live in a total Omis­sion of some Duties, as praying with [Page 270] their Families, and a strict sanctification of the Sabbath; or who yet fear God in truth, and make great Conscience of their Conversations. These men neg­lect prayer, and devoting the Sabbath wholly to God, &c. because they do not know them to be their Duties. And where a man desires and endeavours to know his Masters Will, and lives up to that Light God hath given him, he may upon a general repentance expect par­don through the blood of Christ for sins of Ignorance. But those who live un­der the clear and plain, and full disco­very of the Gospel, must know that these Omissions are sins. Their Mini­sters are not so ignorant, or unfaithful, as to leave them in the dark about such necessary Duties. Therefore to him that knoweth to do good, and doth it not, to him it is sin, James 4. ult. The second thing in this allowance, is, to continue in these Omissions, though we know them to be Sins, and to be little or no­thing troubled for them. And, I say, those who do so, are in no good Condi­tion, they shall be condemned at the Great Day. And my reasons are partly [Page 271] because its proper to a wicked man to continue in sins. A sheep may fall into the Ditch and defile himself, but he hastens out of it as soon as he can; but the Swine chooseth a dirty place, wal­loweth all the day long in the mud and mire. A Saint may fall into sin, but he hasteneth to recover himself by repen­tance. A Sinner lives in it day and night, Prov. 4.17. It's their Food in the day, and their refreshment in the night: Their sleep departeth from them, unless they cause some to fall. Hence we read, That sin is their Way, or Work, or Con­versation, Isa. 55.7. Partly because allowance of any sin is inconsistent with Grace. Sin and Grace are contrary each to other; and therefore though they may be, and are in the same Subject, yet they are not, they cannot be there together, but as Enemies seeking the de­struction one of another. The Flesh lust­eth against the Spirit, and the Spirit against Flesh; for these are contrary the one to the other. Fire and Water are not more contrary than Vice and Grace, so that he who suffers Vice without oppo­sition, declares plainly that he hath no [Page 272] Grace, for these Enemies never meet but they fight. Therefore, Reader, examine thy self, thou hast laid down the Com­mission of Evil, but hast thou taken up every known Duty? Thy Reason will tell thee he is a bad Husband who drains his ground, and then neither soweth nor planteth it. It's all one as if it had con­tinued under water; as good be un­drain'd, as unimproved when drain'd.

CHAP. XXXIII. A Caution against sins of Omission, in regard of the matter of Duties.

Ex. IF Christ will condemn men at the Great Day for sins of Omission: It may exhort us to mind the doing of Good, as well as the forbearing of Evil, to be as watchful against sins of Omission as well as against sins of Com­mission, and make Conscience of Affir­mative as well as Negative Commands. Do not think it sufficient to forbear what is Evil, unless also thou dost what is Good. It's good not to be evil in [Page 273] doing what the Law forbids, but it's evil also not to be good in doing what the Law enjoyns. The Minister is not a good Minister, because he doth not seduce, or mislead, or deceive his peo­ple, by false Doctrine, or scandalous living, if he do not teach them the right ways of the Lord, and be not instant with them in season and out of season, to Know, and Adore, and Honour their Maker and Redeemer. A good Shep­heard must look to good Pastures for his Sheep, as well as defend them from Lions and Wolves. Paul proves his Integrity by this, That he kept nothing back that was profitable for his people, but taught them publickly, and from house to house, and that he declared unto them the whole Counsel of God, Act. 20.21, 22, 27. The Magistrate is not a good Magistrate, who can only say that he never oppres­sed or persecuted the Innocent. He must be able to say with Job, that he re­lieved them in their Necessities, and re­dressed them in their Grievances: I de­livered the Poor that cryed, and the Father­less, and him that had none to help. I was eyes to the Blind, and feet to the Lame. [Page 274] I brake the jaws of the Wicked, and pluckt the spoil out of his Teeth, Job 29.12, 15, 17. The Christian is not a good Christi­an, that can only tell us that he is an harmless man, he doth no mischief, he wrongs none in thought, word, or deed. The barren Tree brings forth no bad fruit, yet it's cut down for the fire. He is an evil man that neglects what is good, as well as he that follows what is evil.

Ezek. 18.31.Therefore, Reader, Cease to do evil, (but let not that suffice) learn to do well, Isa. 1. Remember to watch against what is evil; But also to do good, and to distribute, forget not: for with such Sa­crifice God is well pleased, Heb. 13.16. To do good, and to pray in thy Closet and Family, and to read the Scriptures, and to instruct thy Children and Ser­vants, and to sanctifie the Lords-Day, and to visit the Fatherless and Widows in their Afflictions; 2 Cor. 7.1. forget not, for with such Sacrifice God is well pleased. For­sake the foolish, (this is well, but not enough, and) walk in the way of Ʋnder­standing.

The Law of God must be kept ten­derly, [Page 275] as the very apple of our eyes, Prov. 7.2. The smallest dust will offend the eye, and the smallest Omission will offend the Law. If thy Conscience be dispensatory, it is unholy. Friend, thou hast largely heard how far short a Ne­gative Religion will bring thee of Hea­ven, and canst thou content thy self a moment therewith? Nay, thou hast heard that for all that thou shalt be sent to Hell, and wilt thou rest one day or night therein? O Friend, be wise in time, and mind positive godliness, whilst thou hast opportunity.

In these days of the Gospel, God is quick and speedy, sharp and severe with men that are barren and unfruitful. Behold now, saith the Baptist, the Ax is laid to the root of the Tree. Behold, Con­sider, now at this time, when the Re­deemer is coming, whose way I am pre­paring; Now the Ax is laid to the root of the Tree, Matth. 3.10. He is now lay­ing aside his Basket, and taking up the Ax; yea, he lays his Ax at the root of the Tree, as one taking aim where to strike, and how to fell the Tree with the greatest advantage; therefore it con­cerns [Page 276] thee to be fruitful. Again, the Apostle tells us, That former times of gross darkness were over-lookt by God, but now saith he, Now his Son is come into the World, and he reveals his Mer­cy and our Duty so fully and clearly; Now he commands men every where to re­pent, Act. 17.29, 30. Now he exhorts fruits meet for Repentance, or he will not wink at your Disobedience, but judge you to Hell flames. And believe it, the Valley of Vision will prove the heaviest burden, and the highest means will cast thy Soul into the lowest misery. Opportunities of doing good to our own and others Souls, are choice Mer­cies. They are Talents that must one day be reckoned for: Therefore saith the blessed Redeemer in the justification of Mary about the Oyntment; Me ye have not always; the poor ye have al­ways, and may do them good when ye will; but me ye have not always. Mary did well to improve the season she had in her hand, as knowing if once lost, it was lost for ever.

The Apostle Paul upon this account adviseth the Galathians, While ye have [Page 277] time, do good to all, Gal. 6.10. No­thing more sads and dulls the heart, when one comes to die, saith a Divine now with God, than his neglect of such opportunities which God's Providence, Essex herse, p. 19. or his own Place, have put into his hands of doing or receiving good. Nor is there a sharper Corrosive than the re­flection upon those days and times that have passed over him, Male aliud nihil agentem. Ah how sad and uncomforta­ble will it be for thy time to be gone, when thy work is not done! when thy Sun is setting, and the shadows of the Evening are stretching themselves upon thee, for Conscience to give thee this salute, Thy day is passed, thy time is wasted, the business of life is neg­lected, and now thine Errors can never, never be amended. Ah what a dread­ful hour will a dying-hour be to thee, when Conscience shall plead against thee with Whips, and Scorpions, and Flames, and not the dearest Friend or Relation thou hast be admitted to plead for thee, or be able to comfort thee! But if the day of death will be so uncom­fortable, how terrible will the Day of [Page 278] Judgment be? Then it is that the Saint shall reap the benefit of all the good he hath done, and the Sinner shall reap the mischief of all the good he hath omit­ted, or left undone. Then the idle Servant that did not trade with his Ta­lent, will be found an evil Servant, and as such condemned to the Worm that ne­ver dieth, and the Fire that never goeth out, Mat. 25. Then the unfruitful Factor will be found an unfaithful Factor, and as such disown'd and condemned by his Lord.

Reader, believe it, though thou mayst live by a Negative Religion, yet thou canst not die by it, much less stand be­fore the Judgment-Seat of Christ with it. It's true, even such a Religion is of high price with men, but if alone it's abomination in the sight of God. Rea­der, let me reason the case with thee; In other things all are for fruitfulness in what is good: The Husbandman would have his ground fruitful in good Corn, as well as empty of weeds. He would have his Cattel labour, and do him ser­vice, and thinks it not enough that they are in the stable or fields and do him no hurt. The Master would have his Ser­vant [Page 279] industrious in his Shop or Field, or some way or other about his business, and is not pleased to see him sit still all day, and forbear to purloin his Goods, or fight with his fellow Servants. The Father who sends his Child to School, would have him learn the Languages, and profit daily therein, and without this will not be satisfied to hear that his Child sits still all day at School, learns no Oaths or Blasphemies, calls no Names, abuses none of his Companions. And, Reader, why should God be conten­ted with thy harmlesness, when thou art barren and unprofitable? Hath not God as much right to thee as thou hast to thy Ground or Cattel? and art not thou as much bound to God as thy Servant or Child is bound to thee? and why then shouldst thou think to put God off with that in thy self, which thou wilt not be put off with in thy ground, or Cattel, or Servant, or Child? Besides, I must tell thee thou art not harmless, if thou dost no good, though thou livest not in the Commission of gross Evils. The Tree in the Garden that brings not forth good fruit is hurtful, though it bring not [Page 280] forth evil fruit, partly because it cum­bers the ground, and takes up room to no purpose; partly because it draws the moisture of the earth to it, and so hin­ders the thriving of those Trees that are near it, who, but for them, would be more fruitful. So if thou neglectest what is good, though thou dost no open scanda­lous evil, thou art mischievous and hurt­ful in the place where thou livest. Thou takest up the room of a Member that might be serviceable to God and his Country. If thou wert gone, there might be one in thy House, Place, Lodg­ing, kept and maintain'd by the Great House-keeper of the World, with the same Mercies with which thou livest, that should adorn the Gospel, glorifie the Name of God, and edifie the Souls of others; and dost thou no harm then by hindring such a one? Is not the Drone hurtful, which idleth all the day, and lives upon the Bees labour, and forceth them sometimes to want, because of her Theft? Is not the Wem in the Body hurtful, when it serves to no use; yet sucks away the nourishment from other parts of the Body. Doth not that [Page 281] Factor wrong the Master who imploys him, if he let his stock lie still, though he do not waste it in Riotousness, and Drunkenness, and Filthiness, when the Master might have had one in his place who would have traded with it; and (probably) have improved it to his great advantage? Did ever any Mer­chant trust a Servant with a stock to lie by him? Nay, is Nature it self content with the removal of what is oppressive? doth it not long and breath after what is perfective? Is not the presence of malum, what is evil, a burden? So the absence of bonum, what is good, occasion of complaint? There is ingrafted with­in us not only Bados, a depth of distast against feared Evils; but also Hiatus, large desires after known Good. As Nature, much more doth Religion call men off what is bad, and provoke men to what is right, and just, and good.

Reader, let me come up a little closer to thee; What is it that I am advising thee to? Is it any thing that is evil? If it be, reject and renounce it. Is it not to be good, and to do good? I will tell thee what I would desire of thee, and then [Page 282] do thou judge whether I advise thee as a Friend, or whether my Counsel be worth hearkning to or no?

1. Take heed of external Omissions. If thou hast been faulty herein, I would advise thee every day to mind Prayer, Scripture, watchfulness over thy Heart, Tongue, and Actions, dili­gence in thy Calling, faithfulness in thy Relations, and to do good to others as thou hast opportunity. Hereby thou wilt acknowledge thy dependance on, and subsistance by the blessed God, to whom thou art bound by millions of Obligations: Hereby thou wilt pro­cure his Protection of thy Person, Provi­sion for thy Family, and Benediction on thy Calling, and all thine Undertakings. And is this ill Counsel, to direct thee to the way how to procure his Favour which can sweeten the bitterest Condi­tion, and turn the most loathsome Prison into a lovely Palace, and an Hell of mise­ry into an Heaven of Mercy? Friend, do I advise thee for thy hurt, when I advise thee daily to walk and converse with the blessed and glorious God? Is not his Law worth observing, his Glory worth advan­cing, [Page 283] and his Service worth minding, and his Love worth accepting, when he can make thee miserable or happy with a word, in an instant; when thou and all thou hast are in his hand every moment, to be disposed of for Good or Evil, al­together at his Pleasure, when he can with the breath of his Nostrils, with the blast of his Lips, with a glance of his Eye, send thee to Hell, where the Worm never dieth, and the Fire never goeth out? Friend, consider it, Is it not good advice to wish thee to sue and seek to him, to pray to and please him, upon whom thine unchangeable Felicity or Misery de­pendeth, and who shall judge thee to thine everlasting state of Life or Death? Is it not good to have the King thy Friend? how many Pleasures may he do thee? and how many Favours may he bestow on thee? But how much bet­ter is it to have the King of Kings thy Friend? What Pleasure is there which he cannot do thee? what Favour which he cannot bestow on thee? He can give thee Earth, Heaven, Riches, Honours, Pleasures, Life, Health, Food, Raiment, Friends, Relations, his Day, his Word, [Page 284] his Ordinances, his Love, his Image, his Peace, his Joy, his Spirit, his Son, Him­self, every Good, any Good, all Good. O how blessed is he that hath this God! But, Reader, wouldst thou have all these without so much as asking for them? We say, they are poor Favours that are not worth asking. Sure I am, these Mercies are of more value than thine Understanding can conceive; and there­fore must deserve more Prayers, and Tears, and Groans for them than thou art capable of giving. Do not any day, upon any pretence, omit to offer up thy Morning and Evening Sacrifices. Re­member, so often as thou neglectest Morning-Prayer, so often thou art all the day naked, destitute of thy spiritual Guard, and exposed to all manner of Evils and Enemies, and dost fore-speak thy self an evil Day; and so often as thou omittest Evening-Prayer, thou pre­sumest upon sleep, and rest, and safety, without God's leave, and fore-speakest thy self an evil Night? What did Tho­mas lose by one Omission. Jesus appear­ed the first day of the week to his Disci­ples, but Thomas, saith the Text, was [Page 285] not there, Joh. 20.24. But what is the issue of this Omission? truly, by his neglecting this opportunity of confirm­ing his Faith, he falls into a desperate fit of Unbelief. When the Apostles told him, That they had seen the Lord, He pre­sently answers, Except I shall see in his hands the print of the Nails, and put my finger into the print of the Nails, and thrust my hand into his side, I will not believe, Joh. 20.24, 25. Ah what had become of Thomas, if infinite Majesty had not stooped to recover him!

2. Take heed of internal Omissions. In the next place I advise thee to look seriously to the manner of thy perfor­mances, to be sure that thou worship God with thy Heart and Affections. This is the chief, and substance, and heart of thy Performances, according to which they shall be accepted or not. In all thy Addresses draw nigh to God with an humble Faith and Confidence, as to a Father, ready, able, and willing to supply all thy wants, and answer all thy Doubts, and to grant all thy Prayers and Desires; as also with a chearful re­verence and awfulness, as to a God infi­nite [Page 286] in his Being, and in all his Perfecti­ons, between whom and thee a poor worm there is an infinite distance. In every Duty, Let thy Faith in Christ, thy Love to God, and thy Repentance from dead Works be exercised. Here­by thy Duties will be more comfortable to thy self. Men that perform Duties in a round, out of custom, or for fashion­sake, have no pleasure therein, are back­ward to them, untoward at them, and careless after them. They come to them with trouble, as to that to which their hearts have a reluctancy, and go from them with joy, as from that which was burdensome and tedious to them. But when men pray with a sense of their wants, and beg mercy, with hope in the blood of Christ, and have their love and joy acted in their Duties, how sweetly do they come off? nay, how pleasant are they in the very performance of them? Communion with God in them brings peace and comfort indeed. Now, Reader, do I advise thee to thy hurt, when I advise thee to the life of a Saint, to the life of an Angel; to a life of love, and joy, and delight in the Father of [Page 287] Mercies, and God of all Consolations? Is not this Life the Suburbs, the Earnest, the First-fruits of the life of the Blessed, of the life of those heavenly Courtiers, who bathe themselves without intermis­sion in Springs of Joy, and in Rivers of Pleasures? And by this care of thine about the manner of performing thy Duties, they will be the more acceptable to God. He commands the Heart, Prov. 23.26. delights in truth in the inward parts, Psal. 51. and is nigh to them that call upon him in truth, Psal. 34. How pleasing would it be to thee to know thy prayers and readings to be pleasing to God; Jer. 30.21. And I will cause him to draw near and to approach unto me: (i. e. with welcome and acceptance,) for who is this that engageth his heart to approach unto me? If thou bring thy Heart to a Duty, God will bring his Ear to hear thee.

In the prosecution of this Use, I shall, first, lay down some Arguments or Mo­tives to inforce it.

2. Lay down the cause of these O­missions, which are so frequent among us.

[Page 288]3. Prescribe somewhat for the Cure and Remedy thereof.

CHAP. XXXIV. Arguments against Omissions. The positive­ness of our Rule, and of Gods Mer­cies.

I Begin with the first, viz. The Argu­ments to move us to mind positive Duties.

1. Consider the Law which God hath given us for the Rule of our Lives, is both positive and negative; and therefore our Obedience must be such. What need positive Precepts, but to re­quire positive Practices? Single Prohibi­tions would have sufficed for a negative Religion. The Law is holy, (in its Com­mands that immediately concern God) just, (in what it commands concerning our Neighbours) and good, (in what it commands concerning our selves) Rom. 7.12. Look to the Moral Law, every negative command hath a positive Pre­cept. Take the Prophets all along that [Page 289] speak in the Name of the Lord, and we shall find that they still enjoyn Duty, as well as forbid Sin, Deut. 12.29. to the end. Take heed that thou be not snared by following the Nations that are destroyed before thee; and that thou inquire not after their gods, saying, How did these Nations serve their gods? even so will I do like­wise. Here is Sin forbidden: But mark also Duty is commanded, What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it. Nay, a Copy of this Law both positive and negative must be written out by the Magistrate, that we might ob­serve it; and it was also written in a Book by Moses, and put into the Ark, as a witness against the Israelites, if they should not observe it, Deut. 31.24, 25, 26. Joshua succeeds Moses in his Charge over the Jews, and in his Commands to them both affirmatively and negatively, Joshua 23.7. Samuel follows after and speaks the same Language, Serve the Lord with all your heart, fear him, and serve him in truth: And turn ye not aside, for then ye should go after vain things, which cannot profit or deliver, for they are [Page 290] vain, 1 Sam. 12.20, 21, 24. David doth the like, Depart from evil, and do good, Psal. 34.14. Solomon writes af­ter his Fathers Copy in the very qualifi­cations of those whom he intreats Mercy for. If they sin, and afterwards bethink themselves, and turn, (i. e. from their sins,) and return unto thee with all the Heart, and with all the Soul, then hear thou from Heaven, from thy Dwelling-place, 2 Chron. 6.36, to 40. Isaiah calls on men not only to forsake their evil ways and evil thoughts, but also to re­turn unto the Lord, Isa. 55.7. Jeremiah crieth to his people, Not to oppress the Stranger, the Fatherless, and the Widows; and also throughly to execute Judgment be­tween a man and his Neighbour, Jer. 7.5, 6. So Ezekiel and the rest of the Pro­phets, Ezek. 18.21. Our Saviour in his Exposition of the Law, doth forbid what is Evil, and command what is Good, Matth. 5.43, 44. So Matth. 7. per tot. The Apostle St. Paul commands Not to be conformed to the World, there is the Prohibition; but to be transformed, by the renewing of our mind, proving what is the good, and perfect, and acceptable [Page 291] will of God, there is the Precept, Rom. 12.1, 2. Again, Put off the works of Darkness, put on the armour of Light. Put off the old man, which is corrupt ac­cording to his deceitful lusts. And put on the new man, which after God is created in righteousness, and true holiness, Ephes. 4.23, 24. Lye not one to another, but speak the truth. The Apostle St. James tells us, Religion consisteth in Negatives and Positives also, James 1.21, 22, 26, 27. So St. Peter, 1 Pet. 1.14, 15. 1 Pet. 2.11, 12. St. Joh. 3.9, 10. Jude, vers. 21, 22, 23. Thus we see through the whole Bible the Mind of God, by his Messengers, to be Positive as well as Negative, and this Mind of his he hath ordained to be the rule of our Hearts and Lives; and what shall we answer when we shall be called to an account for our Disobedi­ence? To what purpose is a Rule, if it be not followed? and to what end is the Penalty denounced against the Un­godly, if it be not executed?

This is the Voice of the Law of God, and therefore, Reader, either thou must betake thy self to practical godliness, or else disown the Scriptures for thy rule [Page 292] and square. Thy Duty must (at least in thy desires and endeavours) carry some proportion to thy standard and rule, or else thy Religion is a meer cypher, and signifieth nothing.

So far as the best come short of the Law they sin, 1 Joh. 5.3. Sin is a trans­gression of the Law. And that because the Law is given to him as a rule of Life, God hath therefore qualified it with the porperties of a Rule: 1. A Rule must be perfect, and not defective, not redun­dant; The Law of the Lord is perfect, Psal. 19.7. 2. A Rule must be plain, not dark; All her ways are plain to him that understandeth. 3. A Rule must be pub­lished and known, otherwise it's a snare to intrap men. God hath proclaimed his Law; The Command is not hidden from thee, nor far off, Deut. 30.11. It's not in Heaven, that thou shouldst say, Who shall go up for us thither, and fetch it thence, that we may hear it, and do it? Nor be­yond the Seas. But the Word is very nigh unto thee, in thy mouth, and in thy heart, (12, 13, 14, verses,) that thou mayst do them. 4. A Rule is that by which men shall be judged, so is this Law, Joh. 12. [Page 293] 48. The Word that I have spoken, the same shall judge you at the last day.

2. The Mercies of God to thee are positive as well as privative; and why should not thy Duty be suitable to the Divine Bounty. God is not only a Shield to defend thee from evil in thy Body, in thy Soul, in thy Person, in thy Relations; in thine Out-goings and in thine Incomings, by Night and by Day, at all times, and in all places; but he is also a Sun to refresh thee with good, with temporal good, Food, Rai­ment, Friends, Relations, Sleep, Liberty, Wealth, esteem in the World, &c. With spiritual good, with Sabbaths, Scriptures, Sacraments, seasons of Grace, with the tenders of Pardon, and Peace, and Adoption, and eternal Salvation, upon excellent and equitable terms. And what reason can we give why our Obedience should not bear a proportion to his Beneficence. He is a Sun and a Shield, and gives Grace and Glory, and with-holdeth no good things from them that walk uprightly, Psal. 84.

Shall God with-hold no good thing from thee, and canst thou find in thy [Page 294] heart to deny the doing of any good thing for him? Is his Bounty of so large an extent, as to comprehend protection from all Evil, and the fruition of all good? and must thy Duty be so narrow and scanty, as if he did not deserve so much as he requireth? Is it honest to receive or buy in by one Measure, and to return and sell out by another? Divers Weights and divers Measures, both of them are abomination to the Lord.

A Weight and a Weight, a Measure and a Measure, one to buy with that's large, another to sell with that is less; I only allude to it. It's abominable for thee to receive of God by the largest mea­sure, and to return to him by the least. Reader, if thou art born of God, and guilty of these partial temporary Omis­sions, consider it seriously, let ingenuity plead for God. When he first wrought upon thy Soul, he did not only translate thee out of the Kingdom of Darkness, but also bring thee into the Kingdom of his dear Son. He did not only turn thee from Satan, but also cause thee to return to himself. He brought thee out of a state of Wrath, and brought thee into a [Page 295] state of Love and Favour, 1 Pet. 2.9. He redeemed thee from those Enemies which had carried thee Captive, Sin, Satan, Death, Hell, Rom. 6.11. Ephes. 2.3, 4. Heb. 2. 2 Tim. 1.9, 10. 1 Thess. 1. ult. But this is not all, he hath also brought thee into the glorious liberty of the Children of God, 1 Joh. 12. 1 Joh. 3.1. He hath delivered thee from this present evil World, (that its affrightments, its allurements, that all its power and poli­cy shall not be able to destroy thee,) but this is not all, he hath made thee an Heir of a better World. Of a Child of the Devil, thou art made a Child of God, of a Slave to sin, a Citizen of Sion; nay, he doth not only free thee from damna­tion, and the curse of the Law; but al­so give thee the blessing of eternal life in and with himself among his innumerable Company of Angels, and the Congre­gation of the First-born. Now, Reader, judge whether it be not very disingeni­ous to receive from God all sorts of Mercies, and to give to God not half the Duties we owe to him. How canst thou mete to God one measure, and expect from him another? Friend, God doth not [Page 296] put thee off with half-Happiness; and why shouldst thou put him off with half-Holiness?

CHAP. XXXV. Arguments against Omissions. Christ pur­chased positive as well as negative Ho­liness, and our Priviledges oblige to both.

3. COnsider Christ died to purchase positive as well as negative godliness for men; and wilt thou dis­appoint him of the Fruits of his Death? Indeed, if it had been possible for him to have bought mans deliverance from sin, without the re-impression of Gods Image on the Soul, he had been but half a Saviour, and made us at the most but half happy: But according to the Apo­stles phrase, he saves perfectly, or to the utmost, upon all accounts, and in all respects, Heb. 7.25. and in order there­unto, bought man off from sin, and un­to the Service of God. He redeems us from sin: We are redeemed, saith the [Page 297] Apostle, from our vain Conversation re­ceived by tradition from our Fathers. Not with corruptible things, as Silver and Gold, but with the precious blood of Christ, as of a Lamb without spot and blemish, 1 Pet. 1.17, 18, 19. He redeems also unto his own Service, Chap. 3. vers. 18. of the same Epistle, He suffered, the Just for the Ʋnjust, to bring us to God. He died, that we might die to sin; and he died, that we might live to God. He suffered, to bring us off from our cursed loath­some Lusts; and he suffered, to bring us to the Fear, and Love, and Service of the blessed and glorious Lord. We have both these ends of our Saviours Sufferings mention'd in Tit. 2.14. Who gave himself (his Death is called a giving himself, because it was voluntary, and a freewill Offering) for us, (here is his Passion; but what ends had he in his eye? truly both these,) that he might redeem us from all Iniquity, (make us ne­gatively religious, in freeing us from the bondage of sin) and purifie unto himself a peculiar people zealous of good works; i. e. make them positively holy. None are purified without positive qualifica­tions, [Page 298] and gracious habits in the Soul. To be purified unto himself, is to be thus qualified for the honour and service of Christ. And to make it more plain, the Apostle tells us, To purifie unto him­self a peculiar people, (a people that shall disown all other Lords, and all other Work, and shall be his Servants, and do his Work only,) zealous of good works. He did not die only to make men good, and to enable men to do good; but also to cause them to do good with heat, and heart, and fervency of Spirit. Nay, it is evident, that to make men positively pious, was the main and principal end of his Passion; and that his delivering us from sin, was only in or­der to this, to his adorning us with Sancti­ty. As a man cannot put on new Robes till he hath first put off his old Rags, so a man cannot put on the new man, the beautiful Image of the heavenly, till he hath put off the old man, the abomina­ble Image of the earthly Adam, Luke 1.74, 75. We are delivered out of the hands of our Enemies, that we should serve him in holiness and righteousness all the days of our lives. He plougheth up the fallow [Page 299] ground of the Heart, and kills the weeds of sin, in order to the casting in the seed of Grace into the Soul.

Now, Reader, consider, if Christ died to purchase positive Holiness for thee; what hope canst thou have of an interest in his Death without it? Canst thou think he bought one for thee without the other, or that thou mayst be a partial sharer in his Death? And what wilt thou do without an interest in his Suf­ferings? Except he wash thee in his blood, thou hast no part in him; and if thou hast no part in him, thy part must be among Devils and damned Spirits. Again, wilt thou by thy Omissions deny and deprive Christ of that Service, which he hath bought so dearly? Alas, how little is it that thou art able to do for him, when thou dost all thou canst! And how much did that cost him? what pangs and throws did he bear? what rage from men? what wrath from God? how did he wrastle with the Frowns and Fury, with the Power and Policy of the World and Hell? And after all this, dost thou grudge him that poor Service, for which he was hungry, and thirsty, [Page 300] and weary, and tempted, and betrayed, and crucified? Whether we live, saith the Apostle, we live to the Lord; whether we die, we die to the Lord: whether we live or die, we are the Lords. To this end Jesus died and rose again, that he might be Lord both of the Dead and Living, Rom. 14.7, 8. Thou wouldst take it ill thy self to be denied the Service of that, for which thou hast so dearly paid. O think of it, when thou art guilty of Omissi­ons in the matter or manner of Duties, I now rob Jesus Christ of that which he bought with his most precious blood, and let him see the travail of his Soul upon thee, and be satisfied.

4. Consider the Priviledges thou en­joyest call aloud upon thee to mind po­sitive Holiness, and to do good as well as to forbear evil. I am sure thy Privi­ledges are positive, and so should thy Piety be. What is the Gospel but a Cabinet of precious Jewels, a River of living water, a Case of the richest and costliest Cordials, a Counterpart of Heavens eternal Court-Rolls, concern­ing the Philanthropy, or kindness of God to Mankind, wherein are all sorts of [Page 301] blessings for Body and Soul in every condition treasur'd up. The enjoyment of it is a special singular Priviledge, the Ministration of the Spirit, 2 Cor. 3.8, 9. The Ministration of Righteousness far above the Legal Ministration. The Psalmist tells us, The Laws God gave to the Israelites were a special distinguish­ing Mercy; He sheweth his Word unto Jacob, his Statutes and his Judgments un­to Israel: He hath not dealt so with every Nation; as for his Judgments they have not known them, Psal. 147.19, 20. But his Gospel-Dispensation is an higher and greater Favour. But what doth this Gospel-Priviledge call for? surely posi­tive as well as negative godliness. The Grace of God (the Gospel is so called, because it declares it to us, 2 Tim. 1.10. and interests us in it as an Instrument thereof, Rom. 1.16.) which bringeth Sal­vation, (which proclaimeth Life upon holy Conditions) teacheth us, that deny­ing all ungodliness, and worldly lusts, (Commissions against the first and se­cond Table, but that is not all,) we should live righteously, soberly, and godly (righteously towards men, soberly in [Page 302] relation to our selves, godly in the Du­ties that concern God,) in this present evil world. The Gospel allows of Omis­sions no more than the Law, and is so far from indulging men in sin, because it hath mercy for the penitent Sinner, that it addeth stronger Obligations to Obedience, and threatneth more severe condemnation to the Disobedient, 2 Cor. 5.15, 16. Heb. 10. Again, the Pro­mises which have in their bowels all the good of Heaven and Earth, all the blessings of this Life and a better, which are as much worth as both worlds, 1 Tim. 4.8. which are exceeding great (in their quantity) and precious, (in their quality) 2 Pet. 1.4. and the peculiar portion of Gods own Children, Heb. 6.17. who are the only Heirs of them, and all others strangers to them; and there­fore miserable, and in an hopeless and desperate Condition. These Promises are so far from excusing or exempting from these positive Duties, that they engage us the more firmly to them, 2 Cor. 7.1. Having therefore, dearly be­loved, these Promises, (that God will be our Father, and we shall be his Chil­dren, [Page 303] &c. Chap. 6. vers. 18.) let us cleanse our selves from all pollutions of Flesh and Spirit, (but this is not all) and perfect holiness in the fear of God. The Promises do not only bind to Purity, but also to Proficiency therein, till we come to perfection; And perfect holiness in the fear of God. The Covenant of Grace, which is a Mine of unsearchable Riches, a Book wherein every leaf, nay every line speaks Love and Life; which con­tains more mercy in it (even the bound­less God) than Heaven and Earth are able to contain; this requires positive as well as negative holiness, Deut. 26.17. nay it engageth for both, Ezek. 36.25. From all your Idols and from all your filthi­ness will I cleanse you: But more than this, 26, 27, verses, I will take away your heart of stone, and give you a heart of flesh. I will put my Spirit into you, and ye shall keep my Com­mandments, and do them. So that all these Priviledges are to no purpose, if we be not provoked by them to do good, and perform the Duties which are the Con­ditions of them. Reader, think of it, why should God give thee Precepts, to di­rect thee about the matter and manner [Page 304] of performing thy Duties and Promises, to encourage thee to diligence and faithfulness therein, if thou mayst live in the Omission of them? Surely such infinite cost calls for some great care and conscienciousness in thy Conversation. Might not God by virtue of his Domi­nion over thee, as grand Proprietor of the Universe, have required this at thine hands? but when he is so gracious as to sue to thee, and to allure thee, and seek to draw thee by such Cords of love, wilt thou stand out and deny him? O blush for shame, that thou hast neglected so long the wooings, and beseechings, and intreaties of such a glorious Gospel, and such precious Promises, and such an inestimable Covenant! The greater the Charge God is at with thee, the greater should be the Service thou dost him. Where the ground is well dung­ed, and dressed, and watered, and ma­nured, a greater Crop is expected by the Husbandman. I must tell thee, Friend, that thou wilt one day find, That to whom much is given, of him much will be re­quired, (Luke 12.48.) and that God expects Returns answerable to thy Re­ceipts. [Page 305] Do not imagine, as some vain­ly have done, that the bare enjoyment of these Priviledges will save thee; I must tell thee, and that from Gods own mouth, they will be so far from it, that they will make Hell fire the hotter for thee, and much deepen thine eternal condemnation, Matth. 11.21, 22, 23. Jer. 7.3, 4. Amend your ways and yours doings, and trust not in lying words, say­ing the Temple of the Lord, the Temple of the Lord, the Temple of the Lord are these. Such Priviledges without positive holi­ness do but usher men to an hotter Hell.

CHAP. XXXVI. Arguments against Omissions. We pro­fess our selves Gods Servants, and all our Religion will come to nothing without positive holiness.

5. COnsider you are the professed Servants of God, and will you not do your Masters business? You are baptized in the Name of the Father, Son, [Page 306] and Holy Ghost; you own your Baptism, by your attendance on God (though but sometimes) in publick Ordinances. You wear the Livery of Christ before the World, and if any ask you, what you are? you say a Christian; or whose you are? you say you belong to Jesus Christ. And, Friend, will you pretend to be Gods Servant, and neglect his bu­siness? This is but to put a mock and cheat upon him; like him in the Gospel, who when he was bid go work in the Vineyard, said, I go, but went not. If I be a Master, where is your fear, Mal. 1.7. If God be your Master, where is your fear of displeasing him, either by neg­lecting what he enjoyns, or doing what he forbids. True, Servants are not at their own, but at their Masters pleasure and disposal, as the Centurions Souldi­ers, when the Master saith, Go, they go, when he saith, Come, they come; when he saith, Do this, they do it, Matth. 8.9. The Redeemer himself, when he took upon him the form of a Servant, and be­came so to his Father, Phil. 2.7. Isa. 53.10. did not what he himself would: I came not to do mine own will, but the will [Page 307] of him that sent me, Joh. 6.38. And as the Father gave me Commandment, so do I, Joh. 14.31. And to shew his faithful­ness in that relation, when he came to die, he tells his Father, I have glorified thee on the Earth, and finished the work thou hast given me to do, Joh. 17. Nay, the very irrational and inanimate Crea­tures are the Servants of God, and as such do him positive service. The Psal­mist speaks of the Heavens and the Earth, with the Creatures therein. All are thy Servants, at thy beck and bid­ding, at thy call and command, Psal. 119.91, If thou speak to the Sun, it riseth not; if thou speak again, it will stand still; if thou speak a third time, it will move faster or slower, which thou pleasest.

If thou commandest the Stars, they will fight in their courses against thine Enemies, and serve thee faithfully after their manner, as their Lord of Hosts.

Nay, those Creatures which seem most stubborn and rebellious, being Gods Servants, are pliable to his pleasure. Fire, and Hail, and stormy Winds, fulfil his Word, Psal. 148.8. [Page 308] Reader, what dost thou think of these examples, thou seest the Highest, the Heir of all things, when he became his Servant, did his Will and Work, for thee fulfil'd all righteousnes, and went about doing good, Act. 10. And thou seest the lowest Beings, Gods Servants, do not only forbear doing evil, but after their manner, analogically they do good, and positively, serve God; and wilt thou content thy self with a bare forbearance of what is evil, and be shamed by inani­mate Creatures, who according to their natures in their places do good. Why dost thou call thy self a Christian, if thou wilt not follow the pattern of Christ? and how canst thou profess thy self Gods Servant, if thou wilt not do him Service? Know ye not, saith the Apostle, that to whom ye yield your selves Servants to obey, his Servants ye are to whom ye obey, Rom. 6.16. Either obey God as a Servant ought, or disown him to be thy Master. Can he be said to be thy Servant, who neglects thy work, though he do thee no mischief? Ano­ther mans Servant in this respect may as properly be said to be thine; for as he [Page 309] minds not thy business, so he doth thee no prejudice. I must speak plainly to thee; if thou allowest thy self in these Omissions, thy practices give the lye to thy profession, and thou art the Devils Servant, though thou wearest Gods Li­very. I shall end this Head, with com­mending to thee the counsel of Christ; You call me Lord and Master, and thou sayest well, for so I am. If I then your Lord and Master have washed your feet, and gone about doing good, how much more should you my Servant.

6. Consider all your Religion is no­thing, and will come to nothing, if you live in the neglect of Gods positive Will. And will you deny your self once and again in forbearing many things that would delight and gratifie your Flesh, and possibly incur the anger of your prophane Neighbors, for not running with them to the same excess of riot, and then lose all for want of doing what is commanded thee. Wouldst not thou think him a foolish Husbandman, that should take care for the casting out the stones, and plucking up the weeds out of his ground, and then lose all his cost [Page 310] and pains for want of sowing it with good seed? Would it not vex a Scrivener, after he had taken much pains, and spent much time about a large Deed, or Con­veyance, after he had taken great care to write it fair, without any blots, to be forced to write all over again, for his omission of some material passage in it? The Apostle writes to the Elect Lady, 2 Joh. 1.8. Look to your selves that we lose not those things which we have wrought, but that we receive a full reward. If he that doth not persevere in well-doing, may deprive himself of all the benefit of his good deeds which he hath already done; what benefit can they expect, who never began to do good? How can their good works follow them to their comfort into the other World, who never did any? Or how can God Register their Prayers, and Watchings, and Fastings, and Weepings for Sin, and acts of Devotion in his Book of Re­membrance, who never minded them, Rev. 14.13. Mal. 3.7. Christ tells us, Behold I come quickly, and my reward is with me, to give to every man according to his Works, Rev. 22.12. Now, Reader, [Page 311] if thou contentest thy self in thine Omis­sions, what Works hast thou for Christ to reward? all the reward of a nega­tive Holiness is but a cooler Hell, and, God knoweth, that is small comfort. Thou hast no work of Faith, or labour of Love, or patience of Hope, or fer­vency in Prayer, or breathings and longings after conformity to, and com­munion with the blessed God for Christ to Record and Reward. The Holy Ghost when he tells us, That God will render to every man according to his deeds, presently subjoyns, To them who by pati­ent continuance in well-doing (i. e. posi­tive Holiness,) seek for Glory, and Ho­nour, and Immortality, everlasting life, Rom. 2.6, 7. Virtutis est magis honesta agere quam non turpia, as he said well. It's rather the property of Virtue to do things laudable, than not to do things loathsome.

A negative Christian in Gods account is no Christian; and though he may stand for somewhat among men (that are no better than himself) yet he is a meer Cypher in the account of God. God seeth that as he is not outwardly [Page 312] bad, so he is not inwardly good; and that he is at a greater distance from Piety than from Prophaneness, and he looking most to the heart and bent thereof, Psal. 51.7. 1 Sam. 15. must needs loath a filthy unclean Conscience under a fair civil Conversation.

A Tree may be full of Vermine, when the green leaves may hide them from the eyes of men. So the vermine of Pride, and Unbelief, and Hypocrisie, may crawl in thy Heart, though thy civility may hide them from the sight or suspicion of thy fellow Creatures. We say, All is not Gold that glisters, much less is shining-civility sincere sanctity. The Jews who obeyed some of Gods Laws, because they lived in the wilful breach of others, are said to have done nothing of all his Commands, Jer. 32.23. And they came in, and possessed it (i. e. the Land of Canaan) but they obeyed not thy Voice, nor walked in thy Law: They have done nothing of all that thou commandedst them to do. It seems strange that the Indictment should run so high, as to ac­cuse them of the breach of every Law, and the neglect of every positive Pre­cept? [Page 313] surely the Jews offer'd Sacrifice, circumcised their Children, kept the Passover, observed their new Moons and Sabbaths, and did many things which God commanded them to do; and yet here they are charged to do nothing that God commanded them to do. Truly, because they had not a conscien­cious eye to every known Duty, but allowed themselves in the Omission of some, God reckons that they obey'd him in none, and deals with them as if they had done nothing of all that he commanded them. Now, Reader, if they who perform some positive Duties, are counted by God as performing none, if they wilfully neglect any, what a pitiful nothing will God reckon thy Re­ligion, if it be wholly negative, with­out any positive Obedience at all. Though brass Coin be not so bad as Lea­thern, yet not being so good as Sil­ver, it's little accounted. Though thou art not as bad as the scandalous, yet if thou art not as good as the truly pious God will not esteem thee. For what is highly esteemed of men, may be an abo­mination in the sight of God.

Reader, weigh this Argument; wouldst thou lose all the pains thou takest to forbear what is evil? art thou contented to work all thy days at the Labour-in­vain? Canst thou be satisfied that thy negative Religion should be counted at the Great Day a Nullity, or no Religi­on at all? Little dost thou think how deep it will cut thy heart to find thy ci­vility judged by God himself to be but varnished Heathenism, or glistering Im­piety. The young man who was more than a meer negative Christian, thought his condition safe and sound; but when Christ discover'd him insincere, he went away as heavily as he came to him hasti­ly. Probably thy hopes are great; but I must tell thee, thy disappointment will be the more grievous; when thou shalt find thy self deceived, and that thou hast all thy life long been a labourious Loy­terer, and done nothing. The greater rise thine expectation had, and the higher thy hope was, the more bruising will thy fall be, and the heavier thy heart for ever.

CHAP. XXXVII. Arguments against Omissions. God de­serves our positive Obedience before all others; and true Sanctification can­not be without it.

7. COnsider God deserves your po­sitive Obedience as well as your Negative. Friend, if God hath thy negative Obedience, some other hath thy positive, (for I cannot suppose thee idle all the time of thy life) either the Devil, or the World, or the Flesh: Man cannot live without a Master, whose work and business he will do. Now let thy Conscience judge which of these deserves thy Service best. If as Alex­ander said (when asked of his King­doms, who should inherit them after his death,) Let them be given to the most worthy. Thou wilt for the future give thy Affections and Conversation to the most worthy, I doubt not but thou wilt quickly give them to God. For the Devil, surely thou wilt not for shame put [Page 316] him in composition with God. Is not he an old Serpent, solicitous night and day with his wiles, and snares, and de­vices, to deceive thee? And is not he a roaring Lion, seeking continually how he may devour thee? 2 Cor. 11.3. Eph. 6.11. Rev. 12.9. 1 Pet. 5.8. Is not his emnity such against God, that he hates thee for his sake, and improves all his power and policy to bring thee to be a partaker of the same misery and wretchedness with himself? and is he fit to be thy Master? Art thou willing to be his Servant? yet I must tell thee, if thou wilfully neglectest the work of God, thou art of thy Father the Devil, if the Devil and his works thou dost, Joh. 8.44. And remember, the Redeemer had not died to subdue the Devil to us, if it had not been cruel bondage for man to be enslaved to him, Heb. 2.

For the world, what is in it that should deserve thy service? I am sure God made the World for thee, and not thee for the World; and the end is more ex­cellent than the means: God made the World to serve thee, and not thee to serve the World. Is it Riches that thou [Page 317] payest thy Homage to? Ah how infinite­ly inferior are they to thy spiritual Soul! Is it not a rare lovely sight to see a noble Heaven-born immortal Spirit truckle, and bow, and submit, and be a drudge and slave to white and yellow dust, to the guts and garbage of the Earth? Is not this a fine sight thinkst thou, for thy Love and Desires, and Joys and De­lights, like Moles to be grovelling in the Earth, when high and noble Objects worthy of them are always before thee expecting them?

Or is it the Honour of the World which thou adorest? Dost thou know what an Idol thou hast set up in thine heart? A Vapor, a Wind, the stink­ing breath of a company of ignorant vile people, who understand nothing of true worth or excellency. Where is this? or what is this God whom thou worshippest? a fashion, [...], 1 Cor. 7.31. a mathematical Figure, somewhat in shew, nothing in substance, [...], a fancy, Act. 25.23. that hath an existence in the brain, but no where else. It's as an eccho to the Ear, which is a voice, a buz, a hum, and no more. [Page 318] It's as a Picture to the Eye, which hath some shape, but no life. In brief, ho­nour of the World is so poor, so pitiful, so inconsiderable a thing, that a wise man would not give a farthing for it.

Or is it Pleasure, that bewitching Bait, that sugred Poison, which hath caught and kill'd many? Thou knowest not what thou dost, when as the Apostle saith, Thou servest divers lusts and plea­sures, (Tit. 3.2, 3.) reckoning it as the misery of man by nature. What is this pleasure, but the satisfaction of thy senses, and the delight thou hast therein, which the Beasts may enjoy above thee. Let Conscience judge, are brutish Plea­sures worthy to domineer and bear sway over a mind that is large enough to grasp both Worlds, and an heart capable of the Joys and Pleasures of glorious and blessed Angels? Reader, if the World were worthy to be thy Master, or its Treasures, or Honours, or Plea­sures, did deserve thy Service, the Re­deemer might have spared his pains and passion, when he gave himself to this present evil World, Gal. 1.4.

Or is it the Flesh thou art so fond of? [Page 319] why, that's but a poor piece; it's de­ceitful, and will cozen thee, Jer. 17.9. It hath such a depth of deceit in it, that neither thou nor any other Creature can fadom it. And is it good to be a Ser­vant to so treacherous a Master? it's dying, and will forsake thee, Psal. 73.25. It must shortly be laid in the dust, become food for Worms; nay, be turn'd into dust. And canst thou think this clod of Clay, this lump of Earth, this sink of Filthiness, this re­ceptacle of crawling Vermine, a fit Master to rule over a Soul that is of Coelestial extraction, of a spiritual ange­lical Nature, and of an eternal duration. Surely, Reader, thou art no debtor to the Flesh, to live after the Flesh, Rom. 8.12. Thou owest thy Flesh nothing, but care and watchfulness to keep it un­der, and to subdue it, that it lord it not over thy Spirit. If thou servest the Flesh once, thou servest it too much by once; for thou art no debtor to it, and dost not ow it the least Service ima­ginable, but in subordination to thy Soul and Saviour: Surely then, if nei­ther the Devil, nor the World, nor [Page 320] the Flesh deserve thy positive Obedi­ence, God must. Reader, let me come up a little closer to thee; I pray who hath laid most Obligations on thee, God or they? To whom art thou most in­debted to God or to them? Did they give thee thy Being, when thou wast nothing? Did they form thee and fashion thee in thy Mothers Womb? Was it by them that thou wast born? Did they look after thee in thine Infan­cy, and cause Mercy all along to grow up with thee? Have any of them pro­tected thee in thy Dangers, supported thee in thy Difficulties, supplied thee in thy Wants, or deliver'd thee out of thy Distresses? Who spreads thy Ta­ble, and blesseth thy Food to thee every day? Who makes thy Bed, and com­mandeth sleep for thee every night? Whose mercy is it thou livest, Gods or theirs? and through whose compassion is it that thou art not consumed? Whose visitation is it that preserveth thy Spi­rit? Who defendeth thee night and day from Devils and damned Spirits, who watch continually to drag thee to their own Den and Dungeon of [Page 321] Darkness, and who hath relieved thee with all the Mercies which ever thou hast enjoyed? and is all this nothing to ingage thee to his Service? Doth all this care of thee deserve nothing from thee again to God? But, Friend, to come up one step nearer to thee; Did God, or any of them, send his only begotten Son to redeem thee out of the hands of the Law and Divine Justice, and to pur­chase for thee a state of Peace, and Love, and Adoption, and everlasting Life? Did they, or any of them, bear the Curse of the Law, and the Wrath of an infinite Majesty, and the Rage of the Fiends of Darkness, to deliver thee from them, and to make thee blessed? O Reader, where are thy Wits? what is become of thine Understanding? If he that sends thee in all the good thou en­joyest, and freeth thee from all the evil thou escapest, doth not deserve all thou hast and art; who doth I know not. Hast thou laid the thousandth part of those Obligations on any Child or Servant thou hast, which God hath on thee? Didst thou make them? dost thou pre­serve them? canst thou redeem them? [Page 322] Alas, thou art but a poor Instrument in the hand of God, to convey some small matters to them; yet thou expectest positive as well as negative Obedience from them; and why should not God, who hath laid such millions of Obliga­tions on thee, look for the like from thee? Once more, to whom wilt thou call in thy day of Distress? To whom wilt thou cry in thy time of trouble, to God, or any of those three fore-mentio­ned? Masters, is it to them, or to God that thou wilt lift up thy Hands, and Eyes, and Heart on thy sick, on thy dy­ing Bed, when all thy Friends and Kin­dred will be insignificant and helpless to thee, and Devils will wait on thee to devour thee? Who is it that offereth thee an unchangeable state of Pleasure and Happiness upon excellent and equitable terms, that intreats, and invites, and wooeth, and courteth thee to accept of freedom from misery, and Hell flames, and eternal damnation; and also to em­brace his tenders of fulness of joy, and a Crown of Life, and a Kingdom of Glory for ever and ever? Ah Friend, little dost thou know how much thou [Page 323] owest the blessed God. I am sure thou canst not deny him any part of thy Heart or Life, if thou wilt give him what he deserves, thy Conscience must tell thee that it is his due. And then if thou wilt give every one his due, why shouldst thou put by the glorious Lord? If thy Friends, thy Neighbours, thine Enemies, all must have their due: I beseech thee do not deny God, but let him have thy positive Obedience, which is unquestionably his due.

8. Consider Sanctification, Repen­tance, or sound-saving Conversion, con­sisteth in positive as well as negative Holiness; nay, more especially and principally in positive Holiness, as that which consummateth and perfecteth the work. And how then canst thou have any grounded hope that thy condition is safe without it? When the Prophet mentions that Repentance which is ne­ver to be repented of, that Repentance which shall find Mercy, and obtain Pardon; he enjoyneth both, Isaiah 55.7. An aversion from Sin, and a Conversion to God, as their supream and chiefest good. When the Apostle [Page 324] mentions that Sanctification, which is the inseparable concomitant of Justifica­tion, and the constant effect of our Uni­on with Christ, he mentions both. Reckon ye also your selves to be dead unto sin, (freed from it Laws, as a dead Wife from the Laws of her Husband, and dis­abled unto its Service, as a dead man is unto the actions of life; here is negative Holiness,) but alive unto God, (obliged unto his Laws, as a living Subject is un­to the Laws of his Soveraign, and en­abled unto his Service, as a living man is unto actions that are suitable to life; here is positive Holiness,) through Christ. This is the root upon which Sanctification groweth as the fruit, Rom. 6.11. So vers. 18. Being then made free from Sin, ye became the Servants of Righteousness. Being deliver'd from the former Usurper, they became obedi­ent to their rightful Lord, and served him.

Now, Friend, what wilt thou do for an evidence of Repentance and Sancti­fication, which are of such absolute ne­cessity, that thou canst not be saved without them, Luke 13.3. Heb. 12.14. [Page 325] If thou neglectest positive godliness, in­deed thou mayst flatter thy self with an hypocritical Repentance, but a sincere one respects both parts of the Law. An Hebrician observes that in the word Ta­mim, which signifieth upright or per­fect; there is a great Tau, to note that an upright man observeth, the whole Law, from the first to the last letter thereof. He may be too critical, but this is certain, the true Penitent chooseth the way of Obedience, as well as re­fuseth the way of Disobedience. He is described by this Character, He chooseth the things that please God, Isa. 56.4. He doth not only refuse the things that displease God, but also choose the things that please him; yea, and be­cause they please him. The natural Vota­ry is, what he is, from the good tempera­ment of his body, which makes him more gentle and pliable than otherwise he would be. The moral Religionist is, what he is, from the improvement, or ra­ther misimprovement of his natural Rea­son. The Civilian is, what he is, from fear of man, or out of respect to man; He is still in the bond of Iniquity; but he [Page 326] is so careful to line his Fetters, that they do not clink to the disturbance of o­thers, or to his own shame. But the true Christian is what he is from Consci­ence of, and love to the Will of God; and as he at his first implantation into Christ brings forth this good fruit, so he continueth in it to the end of his life. He that abideth in me, and I in him, the same bringeth forth much fruit, Joh. 15.5.

As Naturalists observe of the Bees, that they are laborious in their youth, and do not dispense with themselves to be idle in their age; but as they increase in dextrousness, so also in laboriousness, being more early at work than the younger; nay, when their Bodies are over-spent, and their wings ragged, they will venture abroad to work, though they often prove too weak to return home. Thus the right Convert flourish­eth as the Palm-Tree in his youth, and is fat and flourishing, and brings forth fruit in his old age, Psal. 92.12, 13, 14.

CHAP. XXXVIII. If God should omit his care of us a moment, we are undone. And if Christ had omitted the least in our Work of Re­demption, we had been lost irrecove­rably.

9. COnsider, if God should omit his care of thee, and neglect thee as often as thou omittest his Service, and neglectest him; nay, if he should with­draw his positive Providence from thee one moment, what would become of thee? thy Body would be turn'd into a dead loathsome Carkass, and thy Soul would be haled by Devils to Hell fire. Is it not more just that God should neg­lect thee, than that thou shouldst neg­lect him? and hath he not much more reason to neglect thee a moment, than thou hast to neglect him days, and moneths, and years? He hath no Ob­ligation to thee, thou hast thousands to him. All he doth for thee is mercy, meer mercy; not only beyond but con­trary to merit: All he requireth of thee, [Page 328] and all thou canst do for him, is Duty, and that which the greatest Justice calls upon thee for. Now if thou art un­willing to be neglected by God, why shouldst thou not be as unwilling to neg­lect God? Is thy safety of greater con­cern than his Glory? or must thy Plea­sure be prefer'd before his? Wilt thou not make that golden Rule of Christ the rule of thy actions with men, to deal with them as thou wouldst have them to deal with thee; and wilt thou deal otherwise with the blessed God? Must he remember thee at all times, in all conditions; keep thee night and day, lest any hurt thee, support and supply thee every moment, and thou forget him days without number? Is this fair or honest dealing?

Reader, Let me tell thee, upon him thou livest, by him thou movest, and from him thou hast thy Being. Thou canst not think, or speak, or act in the least, if he should suspend his care of thee; thine Eyes could not see, nor thine Ears hear, nor thy Mouth tast, nor thy Hands or Feet move, if his Pro­vidence doth not concur to them. If [Page 329] he should but with-draw his manute­nency, and the hold he hath of thee for the smallest pittance of time, thou wouldst drop into the bottomless Pit. The flames do not depend more on the Fire, nor the streams on the Spring of water, than thy Life, and all thy Com­forts for this and the other World do upon God; and wilt thou provoke him to leave thee? He hath said, with the froward he will shew himself froward, Psal. 18.26. That he will walk contrary to them that walk contrary to him, Lev. 26.24. and that he will forsake them that forsake him, and pay men in their own Coin; 2 Chron. 15.2. and wilt thou venture him any longer? Others have felt the truth of those threatnings, and dost thou think to go unpunished? Surely if common ingenui­ty will not move thee to remember him night and day, who remembreth thee with Loving-kindness every minute; yet the Divine Severity may fright thee from forgetting him, lest he forget thee for ever. Believe it, if he leave thee, Wrath, and Death, and Hell, and Damnation, and Devils will soon find thee. Thou canst now depart from him, by thy [Page 330] neglect of his Worship, and be merry and chearful notwithstanding; but if once he depart from thee, though but for a moment, thou art undone eternal­ly. Woe be to thee, when I depart from you, Hos. 9.12. Thy Friends, and Re­lations, and Creature-Comforts may depart from thee, and it may be well with thee; but if the Fountain of thy Life, the God of thy Health, the Father of all Mercies depart from thee, woe will be to thee. Heaven and Earth cannot make him blessed, or hinder him from be­ing extreamly cursed, whom God leaves and forsakes. Alas, if the Heavens omit to give us its showers, or the Sun omit to dispense its influences, or the Earth omit to yield its increase; where are we? what can we do? how lamentable is our condition? Those Persons that were purer than Snow, that were whiter than Milk, that were more ruddy than Rubies, or than polished Saphires, their Visage is blacker than a coal: They are not known in the streets, their Skin cleaveth to their Bones, it is withered, it is become like a stick, Lament. 4.7, 8. The Chil­dren and the Sucklings swoon in the [Page 331] streets, Lam. 2.11, 12. But if our case be so woful, when Creatures omit their accustomed kindness to us, what will it be if God should omit his care of us?

10. Consider, If the Lord Jesus Christ should omit the least in the Work of thy Redemption, thou wouldst be undone for ever. Had Christ been as unwilling to save thee to the uttermost, as thou art to serve him to the uttermost, what would have become of thee? Friend, Jesus Christ trod the whole Wine-press of his Fathers Wrath alone; had he left but one drop of that bitter Cup of Di­vine Wrath for thee to drink, it would have caused thy Belly to swell, and Bowels to be troubled, and Bones to ake, and whole Body and Soul to suffer extremity of Torments for ever. When Christ undertook to interpose between thee and his Father, to stand as a skreen between thy poor Soul and a consuming Fire, he omitted not the least that was requisite for thy good. Though it was hard work, painful work, amazing work, such work as neither Men nor Angels durst undertake; yet when thy Miseries and Necessities required it, he did it. [Page 332] He did not omit to contend with Earth, and Heaven, and Hell for thee: He did not omit to drink of the Brook in the way, of the Cup of his Fathers Wrath, and to tread the Wine-press of his An­ger alone, that he might obtain Favour and Life for thee. He omitted not the least in point of satisfaction to his Fa­thers Justice, he desired not the smallest abatement of those vast sums which thou thou didst ow to the Divine Majesty, but paid the utmost farthing for thee. He never gave over till all was finished, till all the Tipes were verified, all the Promises accomplished, and all the De­mands of his Father fully answered, Joh. 19.28. He omitted nothing in point of application of the Purchase which he had bought for Sinners. As he died to make satisfaction for us, so he ever liveth to make intercession for us. As he died to make his Will good, (for a Will is not of force as long as the Testator li­veth, Heb. 9.17.) wherein he gives Pardon, and Love, and Life to his peo­ple; so he liveth to see his Will made good, that his chosen might enjoy what­soever his boundless Love and Grace [Page 333] had bequeathed to them. He died, that he might be a legal Testator; and he liveth, that he might be his own Execu­tor.

Now, Reader, did Christ omit nothing which related to thy Salvation, and wilt thou omit any thing that relates to his Service? Did he not shrink back when thy Miseries call'd him to bear that burden which made the Earth to quake, the whole Creation to groan, and would have broke the backs of Angels and Arch-Angels, and all the heavenly Host, if they had put their shoulders under it; and wilt thou shrink back from that easie Yoke and light Burden, which he calls thee to take upon thee? Is this thy kindness to thy Friend? Why dost thou use him thus, as Absalom said to Hushai. Is this thy grati­tude to the Lord Jesus Christ, why dost thou serve him so? 2 Sam. 16.17.

When the most righteous God de­manded full satifaction for the breach of his Law, by the Nature that had transgressed it, and resolved, that if he had it not, the whole Posterity of Adam should perish; when his Wrath [Page 334] was breaking in like a Flood to over­whelm the whole World of Mankind, and neither Man nor Angel durst stand in the breach to divert this deluge of Fury, when the Knife of the Laws Curse was even at the Creatures throat, as Abraham's at the throat of Isaac. Thy Redeemer call'd to his Father, O Father, Father, hold thine hand, slay not those poor Creatures; I have provided a Sa­crifice, such as thou wilt accept. I know that Beeves, and Goats, and Lambs are not the Sacrifices for Sin which thou wouldst have, (what proportion hath the blood of Beasts to the infinite de­merit of Sin) but I know what Sacrifice thou wouldst have; thou wouldst have me to offer my self upon the Cross as a Sacrifice to thy Justice, (that the whole World might know the Holiness of thy Nature, the Righteousness of thy Law, and thine infinite kindness to thine E­lect,) Well, I come to do thy Will, O God. Though the Task be so great, and the Work so grievous, that no other dares so much as touch it; and though I am wholly free, and none can oblige or compel me to it, yet I will undertake it. [Page 335] Now, Reader, was Christ so forward, so willing to obey such a Command of dying a cursed, painful, shameful death, that he tells his Father, I delight to do thy Will, O God; and art thou so back­ward to obey his Commands, and to walk in his ways, When his ways are ways of pleasantness, and all his paths are peace, Psal. 40.6. Heb. 10.5. Prov. 3.17. Was Christ so careful and tender of thee, that he would not omit any thing needful for thy good; and art thou so careless and forgetful of him, as to omit that which is of such concernment to his Glory? Friend, bethink thy self, doth not thy Redeemer deserve fairer dealings at thy hands? Heathens and Publicans would not be so base and unworthy to their Friends and Bene­factors.

CHAP. XXXIX. Arguments against sins of Omssion. The new Nature in Believers inclines them to positive as well as negative Holi­ness, and the profit will answer the pains.

11. COnsider if thou art a Believer, thy predominant new Nature inclines thee to positive as well as nega­tive Holiness. And shall this be given thee in vain? shall God be at such cost and charge, as to infuse a principle of life into thee to no purpose? Pray ob­serve what end God hath in this rege­nerating Work. Of his own Will begat he us again, by the Word of Truth, that we should be a kind of First-Fruits of his Creatures, Jam. 1.18. Where we have the causes of Regeneration: 1. The ef­ficient Principal, He. 2. The moving, His alone Will. 3. The formal, Be­gat us again. 4. The instrumental, The Word of Truth. 5. The final, That we should be a kind of First-Fruits. God begets us again, that we should be de­voted [Page 337] to him; as the First-Fruits of all the sheaves were consecrated to God, and that out of thankfulness to him, for his innumerable blessings, Prov. 3.9. Rom. 12.1. The First-Fruits were holy to the Lord, and so should all Christi­ans be. Again, he tells us his design in giving a new Spirit, and putting his Spi­rit into them, That they may walk in his Statutes, and do them, Ezek. 36.26, 27. So that 'tis Sacriledge, and God-robbe­ry for a Christian to imploy himself to the use of any but God, because he is devoted to God; and it's also below a Christian, as for a man to live as doth [...] Beast; for him that hath a noble Di­ [...]ine Principle to live as other men. As all the Children of the first Adam derive from him a depraved Nature, which in­clines them not only to omit what is good, but also to do what is evil; there­fore his Seed [...] known by both those signs, Psal. 36.3, 4. Hos. 4.1, 2, 3. So all the Children of the second Adam de­rive from him a renewed Nature, ( For they are made partakers of the Divine Na­ture, 2 Pet. 1.4.) which doth not only take them off from what is evil, but [Page 338] also put them forward to that which is good, Rom. 6.11. As the Branches de­rive from the Root that sap and moisture which enableth them to fruitfulness; so the Christian draweth that Virtue from Christ, even in his first Conversion, that inclines him whilst he lives to bring forth fruit to God, Ephes. 2.10. We are his Workmanship, created in Jesus Christ unto good Works, which God hath ordained that we should walk in them. Mark, this new piece that is indeed Gods Master-piece (for the New Creation doth far excel the old Heavens and Earth,) is formed in Christ as the efficient Cause unto good Works, unto such Works as flow from the Spirit of God as the Prin­ciple, as are according to the Will of God, as the Rule, and for the Glory of God as the end, Gal. 5.20. Gal. 6.16. Phil. 1.11.

Each Convert hath [...]munion with Christ in his Death, and also in his Life; He knoweth Christ, and hath fel­lowship with him in his Death, whereby he dieth to Sin: Hence he is said to be dead and buried with Christ, Rom. 6.6. knowing this, that our old man (so Sin [Page 339] is called, because it's nigh as old as man, is full of subtilty and craft, and should be always decaying and dying,) is crucified with him, (i. e. Christ, whom Sin cru­cified, and whose Death crucifieth Sin,) that the body of sin (sin is said to have a body, because it consisteth of many members, Col. 3.5.) might be destroyed, (for as the life of Sin gave Christ his deaths-wound, so the death of Christ gave Sin its deaths wound,) that hence­forth we should not (willingly, chearful­ly, customarily,) serve sin as our Lord and Master. And as the Convert hath fellowship with Christ in his Death, so also in his Resurrection. That I may know him, and the power of his Resurrecti­on, Phil. 3.10. i. e. Have experience (for 'tis such a knowledge he speaks of) of the power and energy of the Life of Christ, to quicken me unto new Obe­dience.

Besides, the true Convert hath the Law of God written in his Heart, which cannot but move him to the observation of the Law in his Life, Psal. 37. Heb. 8. Ac­cording to the predominant principles that are in every mans nature, such are [Page 340] his inclinations, whether to God or evil, and such are ordinarily his practi­ces. As a bowl moves this way or that way, according as the Byass inclines.

Now, Reader, Consider, either thou art a Believer or not: If thou art not, it concerns thee speedily to look about thee, lest thou die in this estate, and be damned for ever, Joh. 3. ult. If thou art a Believer, it would be very strange for thee to continue in any Omission, for all this while thou actest against thy na­ture. It's very much easier to sin with thy nature than against it. A wicked man that hath knowledge, cannot sin with such pleasure and easiness as ano­ther, because he doth in sinning oppose and fight with Conscience within him; but it seems harder for thee, for thou dost not only offer violence to thine en­lightned Conscience, but also to the new Nature that is implanted in thee. By thy Omissions, thou dost not only sin against thy natural Light, but also a­gainst thy new spiritual Life. It's hard, we say, for a man to thwart or cross na­ture, Naturam expellas furca, &c. and wilt thou take such pains to disobey thy [Page 341] Gods Precepts? The Devils Servants do his Will, but it is with their own whole Wills, according to their own inclinations; they do not cross them­selves to please him. But thou canst not neglect the Will of God, but it must be in part against thine own will, and a­gainst thine own inclinations; and wilt thou displease thy self to displease God, and walk contrary to thy self, that thou mayst walk contrary to God. This is the part and guise of the most spite­ful, envious, and malicious Enemies, and I am sure it's impossible for thee (if a Believer) to be such an enemy to God. God did purposely endue thee with a new Spirit, that thou mightest live to his praise, Isa. 43.21. This people have I formed for my self, and (new made and moulded them) they shall shew forth my praise. Now how is the praise of God spread in the World, but by good Works, Matth. 5.16. Let your light so shine before others, that they seeing your good works, may glorifie your heavenly Fa­ther, so Joh. 15.8.

Again, it would be marvailous if thou shouldst not follow thy own natural [Page 342] propensity and inclinations. For a dead man to lie still, and not stir, nor per­form any actions of life, is nothing strange, none expecteth any other; but for a living man, one that hath a princi­ple of life to do so, would be accounted little less than miraculous. For a man dead in Sins and Trespasses, that hath no Spirit of Grace to enliven his poor Soul, to lie still in his idleness, and sloth­fulness, and carnal security, and to neg­lect the performance of the Duties of a spiritual Life, is no wonder; but is it not a wonder for one that is quickened in Christ, Ephes. 2.5. created unto good works, fitted and formed for them, Eph. 2.10. that hath Jesus Christ living in him, Gal. 2.20. and a principle of holiness inclining and inabling him here­unto, should omit those actions that are proper to life. I beseech thee, Friend, do not displease thy self, and cross thy very Nature, to disobey thy God; sure­ly he is worthy of more dutiful behavi­our from thee.

12. The Reward will answer the Work, and the profit of positive Holi­ness will answer all thy pains. I confess [Page 343] Obedience to the affirmative part of the Command, (to pray, and hear, and give to the Poor, &c. with those qua­lifications, and in that manner which God commandeth,) is much harder than to the Negative; and to do good is much more difficult than not to do evil; but thy labour shall not be in vain. I have told thee already all the reward of a meer negative Holiness, is a cooler Hell; but I must tell thee now, that the reward of positive Holiness will be a glorious, and blessed, and endless state of happiness in Heaven. A nega­tive Holiness shall not have so much as a full negative Happiness; it shall not abolish, only abate the Torments of Hell; and the reason is, because such Holiness is counterfeit and hypocritical: But positive Holiness shall have both, a full negative and positive Happiness. God will do him good, that is good, and doth good, Psal. 125.4. And if God un­dertake to do good to a person, he will do it to good purpose. Mans doing good, which is his positive Holiness, is little; yea, nothing to God. My good­ness extendeth not to thee, saith David, [Page 344] Psal. 16.3. But Gods doing good, which is his positive Bounty, is effectual, yea all in all with man; therefore when he would speak in few words the great kindness he had in store for his people, he only tells them, Jer. 32.40. I will not turn away from them to do them good. And vers. 41. I will rejoyce over them to do them good. Nay, though negative godliness obtains only at present some respect from men, and hereafter fewer stripes from Hells Jaylor; positive Ho­liness hath a far greater, and another manner of reward, both here and here­after. In the doing of thy Commands there is great reward, Psal. 19. In the forbearing thy Prohibitions there is some reward, but in the doing thy Com­mands there is great reward. Positive Holiness hath meat in its mouth, affirma­tive Obedience is its own recompence. It brings that calmness and serenity of mind, that nothing else can do. Ne­gative Holiness may do somewhat to­wards a negative quietness, i. e. a free­dom from those dreadful horrors and terrors which sometimes seize those who commit gross unnatural sins; but positive [Page 345] Piety brings positive Peace. Great peace have they which love thy Law, Psal. 119. 165. and nothing shall offend them. They are not only freed from those gripes of Conscience with which many others are afflicted, but they have that spiritual joy and heart-comfort which the World is a stranger to, Gal. 6.16. Faith which is not the least part of this holiness, fills the Soul with joy; yea, with joy un­speakable and full of Glory, Rom. 15. 1 Pet. 1.8. I may appeal to the experi­ence of a Christian, whether ever he find more comfort, than when he hath done his God faithful Service, and whether ever their hearts are more hea­vy, than when they have been negligent of their Duty. David and the Israelites were almost transported, their hearts leaped for joy that they had offered so willingly and liberally towards the building of the Temple; then the peo­ple rejoyced, for that they offered wil­lingly, because with perfect heart they offered willingly to the Lord; and David the King also rejoyced with great joy, and the wine of their joy was so strong, that he was forced to give it [Page 346] vent. Wherefore David blessed the Lord before all the Congregation, and said, Bles­sed be thou Lord God of Israel, our Father for ever and ever, &c. 2 Chron. 29.9, 10, 11, 12, &c. But mark, God is so ten­der of this man that mindeth his Duty, that he will suffer no wind, no ill wind to blow upon him. Great peace have they which love thy Law, and nothing shall offend them. None must knock at their door, to disturb them of their rest. All the Creatures must be kind to them for his sake; they must have nothing done to them which may be offensive.

Yet this is not all the profit of Holi­ness here, (though I shall pass to the next) much less in the other World. As I said before, a positive Holiness shall have a positive Heaven. The Christians avoiding what is evil, through the blood of Christ, shall be recompenced with a freedom from Hell; and the Christians doing what is good through the same meritorious cause, shall be re­warded with the fruition of Heaven. The two Servants that had (not hid their Talents in a Napkin, as the nega­tive Christian doth, but) traded ac­cording [Page 347] to his trust, and improved his stock faithfully in doing good, as he had opportunity; is commended by his Master for a good and faithful Servant, and honoured with his Masters own hap­piness. Enter thou into the joy of thy Lord. No less will content his large liberal heart than his own joy for his holy Ones, a joy so great that it cannot enter into them; their narrow Vessels can never hold such an Ocean, therefore they must enter into it, and be immerst and swallow'd up as it were in this vast Sea of Pleasure and Solace. But, Reader, consider in this Chapter before the Text, vers. 34. What will be the pro­fit of this sort of Piety, how infinitely the gains will exceed the pains, were they ten thousand times more than they can be. Come ye blessed of my Father, in­herit the Kingdom prepared for you from the Foundation of the World; For I was hungry, and ye gave me meat, &c. How doth every word speak Love and Life, every syllable drop Myrh and Mercy. In which we may observe the welcome those that are fruitful Christians shall find from Christ in the other World. [Page 348] We have, 1. The estate they shall be invested with, and that is a Kingdom. 2. Their Title to it, and that is by Inhe­tance from their Father; Ye blessed of my Father, inherit the Kingdom. 3. Its pre­paration for them, Prepared for you from the Foundation of the World. 4. Their formal introduction into it; Come ye blessed of my Father. 5. The qualification of the persons that shall inherit this Kingdom, (I was hungry, and ye fed me,) such as feed the Hungry, and cloath the Naked. 1. Observe, Reader, for thine encouragement, to mind positive Holi­ness, the estate thy loving and bountiful Father hath provided for thee, when thou comest to age. It's no less than a Kingdom; thou shalt be a King now (and enjoy a Kingdom then, He hath made us Kings and Priests unto God, Rev. 1.6.) with Palms in thy hand, Rev. 7.9. (of which the door of the Holy of Holies was made, 1 Kings 6.33. an em­blem of perfect Victory over all thine enemies,) and Robes on thy back, Rev. 19.8. (of perfect Purity, spotless In­nocency, and Meridian Glory,) and a Crown on thy Head, James 1.12. (such [Page 349] a Crown as will never wear, never waste, but endure; and therefore called Incor­ruptible, 1 Cor. 9.25.) and reign with Christ for ever and ever. Reader, hath a Kingdom nothing of amiableness in it to allure thee? What fighting, and kil­ling, and swearing, and forswearing is there for an earthly Kingdom? O what shouldst thou not do for an heavenly Kindgom! Where, 1. Is the greatest Glory, ( a far more exceeding Weight of it, 2 Cor. 5.17, 18.) 2. The strongest Security, ( a Kingdom that cannot be shaken, Heb. 11. No Devil or subtile Serpent can crawl into the Coelestial Pa­radise.) 3. The brightest Splendor, ( transparent as Christal, Rev. 21. Where­in the Inhabitants shall shine as the Sun, and much more lustrously, Matth. 13.) 4. The highest Attendants (Cherubims and Seraphims standing as Servants or Porters at the twelve Gates of the City, Rev. 21.12.) 5. The greatest Power, ( the Saints shall inherit all things, Rev. 12.) Judge that World which now cen­sureth and judgeth them, 1 Cor. 6.2, 3. & 6. the most pure and perfect satis­faction, in every power and part of Soul [Page 350] and Body, (There is fulness of Joy, and rivers of Pleasures,) and vers. 7. eternity to compleat their felicity; 2 Pet. 1.11. So an entrance shall be administred into the everlasting Kingdom of our Lord and Sa­viour Jesus Christ.

2. The Title, Inherit the Kingdom. It comes to them not by their Purchase, but by Christs Purchase; therefore cal­led the purchased Possession, Ephes. 1.14. Ʋntil the Redemption of the purchased Possession. It comes not to them by their goodness, but by Gods Gift. Fear not little Flock, it is your Fathers good pleasure to give you a Kingdom, Luk. 12.32. It comes not to them by their Obedi­ence, but by Inheritance from their Fa­ther. Christ is Gods natural Son and Heir of all things, by him Believers are Gods adopted Children, Gal. 3.26. Ye are all the Children of God through Faith in Jesus Christ: and if Sons, then Heirs, Heirs of God, and Joynt-Heirs with Christ, Rom. 8.17.

3. Its preparation for them from the Foundation of the World. When God first erected the stately Fabrick of Heaven and Earth, probably he made [Page 351] the empirean Heaven the place of the blessed; for at first, when he laid the Foundations of the World, the Morn­ing-Stars sang together, and all the Sons of God shouted for joy; therefore it's likely the place of their Residence was made. Besides, it was prepared in the Decrees of God; they were destinated to a Diadem before they had a being.

4. Their formal admission into it, Come ye blessed of my Father. Come from all Sin, from all Sorrow, all Sufferings; Come from Babylon to Sion, from a bar­ren Wilderness, where is no water for a thirsty Soul, to a fruitful pleasant Para­dise, where are all sorts of luscious and heart-chearing Rarities. Come, where have ye been all this while? how could ye bear my absence so long? what have ye done in a Valley of Tears, a Bochim, a place of weeping, so many years? When he calls them to die, his Voice need not be unpleasant to them. He doth but call them as a Father his Child, out of the shower into his house. Come my people enter into the Chambers, shut the door, hide your selves for a very little moment, till the Indignation be overpast, [Page 352] Isa. 28.20. Come Child, go to bed, I will cause the dust to be a soft Couch of repose to thee, and when thou awa­kest in the Morning of the Resurrection all shall be well with thee; but his Voice at the Resurrection will be sweet in­deed; Come Child, O come dear Child into my Arms and Embraces; come into my Heart, come into my very Soul. Come and take possession of my dear bought Purchase; Come and inherit the Kingdom prepared for thee. Come Child, and enjoy all that Honour, and Trea­sure, and Joy, and Delight, and Happi­ness, which thou hast so often pray'd, and wept, and watcht, and sighed, and sob'd for. Come Child to thy Fathers House, sit down at his Table, drink of his new Wine, and eat of his hidden Manna, and feast of the Tree of Life, that groweth in the midst of Paradise for ever and ever.

5. The qualification of the Persons that shall partake of this Possession, they are such as feed the Hungry, cloath the Naked, &c. For I was hungry, and ye gave me meat; thirsty, and ye gave me drink. Reader, dost thou not observe, [Page 353] that those who mind this positive Ho­liness, are the blessed of the Father, and the Heirs of the Kingdom, and wilt thou neglect? A Kingdom makes the great­est difference among men. The height of any ones ambition can be but a King­dom; and will not a glorious joyful eter­nal Kingdom move thee?

CHAP. XL. Arguments against sins of Omission. God delights chiefly in our doing good; and our opportunities for doing good will quickly be gone.

13. COnsider, God takes most plea­sure in our positive Holiness. It's true he is pleased to see men deny ungodli­ness and worldly lusts; but nothing to that pleasure which he takes in seeing them live righteously, soberly, and godly in this present evil World. He likes ceasing from evil, because it's agreeable to his Word; but he likes better doing of good, because it's more conformable to his Will, Isa. 64.5. Thou meetest him that rejoyceth and [Page 354] worketh righteousness. Thou meetest him with the riches of Mercy, who worketh what is good with alacrity. If he come to thee, thou wilt not cast him away; nay, thou wilt run to meet him, and embrace him. As the Father of the Prodigal ran to meet his returning Son, Luke 15. And as one at odds, but wil­ling to be reconciled, tells us, He will meet his Opposite half-way. And I may say of Gods meeting a Soul that work­eth Righteousness, as God tells Moses; Behold, Aaron thy Brother comes to meet thee, and when he seeth thee, he will be glad at his heart. Behold, thy God and Father cometh to meet thee, and when he seeth thee, working Righteousness, he will be glad at his heart; nay, so glad, that the disadvantage of a mans Country shall not hinder him of this kindness, Acts 10. And Peter said, I per­ceive now that God is no Respecter of per­sons; but in every Nation, he that feareth God, and worketh Righteousness, is ac­cepted of him. God proclaimeth to all the World, That he delighteth in such a mans way, Psal. 73.23. and therefore his Word which he hath given us for our [Page 355] Rule herein, is called his good and ac­ceptable Will, Rom. 12.2. And the reason is, because such persons are most like God, therefore they have most of his love and delight. God is a pure Act, and so cannot but approve of them that are active. He is ever at work, Joh. 5.17. Hitherto my Father worketh, and I work. And its righteousness he is always working, The Lord is holy in all his Ways, and righteous in all his Works, Psal. 145. He is good, and doth good; so that those who are positively holy, do most resemble him, and so do most delight him. We all take most pleasure in those Children that are our exactest Pictures. Reader, art thou ne­gatively holy; Canst thou say, I am no Drunkard, no Glutton, no Adulterer? thou mayst say this, and be like the De­vil, for the Devil himself may say as much. Canst thou say, I am no Thief, no Swearer, no Blasphemer, no Sabbath-breaker, no Trader with false Weights or false Measures, no Bearer of false witness against my Neighbour? A Beast may say as much, and thou mayst be free from these sins, and yet like a [Page 356] Beast. But if thou livest in the love and delight of the blessed Majesty, do­ing his pleasure, this is to be like an An­gel, Psal. 103. And doing good to others, this is to be like God, and this is that which takes his heart. Common huma­nity is much affected with one that aboundeth in goodness, and is rich in good Works; therefore the Apostle tells us, That for a good man possibly some may even dare to die, Rom. 5. The rea­son of which is, because the people of the Jews were divided into three sorts of Persons; there were Reshagnim, or [...], the wicked or ungodly, those who lived without the Worship of God, and walked in prophane courses; there were also Tsidikim, or [...], the just or righteous, men of rigid righteous­ness, or severe innocency; and Chasidim, or [...], the good and liberal, men of large Hearts and open Hands, to do good to others; who as publick Conduits, are of publick advantage in the places where they live. Now saith the Apostle, Scarcely for a righteous man; that is, for a man of austere Justice will one die; but for a good man, a man full of good [Page 357] works, one that is bountiful to others, and useful in his Generation, a man would even dare to die. Humanity is so taken with doing good, that a man can be contented almost to die for such; much more must goodness it self, and the Fountain of all Goodness be affected therewith. He tells us, That he is a God who executeth Kindness, Judgment, and Righteousness: For in these things I de­light, saith the Lord. Both in doing them my self, and seeing them done by others, Psal. 11. ult. Mich. 6.8.

What thinkest thou, Reader, of this motive to good Works, wouldst thou not delight the heart of God? How long hast thou by thy Omissions grieved him, and is it not yet time to rejoyce him? How often hast thou displeased him? how many millions of times? and wilt thou not now please him? Thou daily seest, that though he hath no Ob­ligations to his Creatures (but the con­trary) he doth them good, and gives them food and fruitful seasons, and fills their Hearts with gladness. And wilt thou not do thy utmost to glad his Heart, who hath above all apprehensi­ons [Page 358] obliged thee? Truly, he doth not deserve the name of a rational Creature, who doth not above all things seek to please his Maker; and there is no way hereunto like abounding in well-doing. Therefore the Apostle begs for the Co­lossians, That they may be filled with the knowledge of his Will. Why? that they might keep their Light in a dark Lant­horn, or have it as men wear a Glass-eye, for shew, and not for use; or that men might be able to talk the more of Reli­gion, and the things that appertain thereunto? No, That ye might walk worthy of the Lord, unto all pleasing, [...], to his whole liking and delight, that ye might please God. I, but how may this be done, he presently tells us how, That ye may walk worthy of the Lord, unto all pleasing, being fruit­ful in every good work. There is no such way to please God, as fruitfulness in every good Work. It rejoyceth the Husbandman to see his Trees laden with fruit, to see his Fields cover'd over (as the Psalmists phrase is, Psal. 65. ult.) with Corn, and to see his returns answer his Cost. And it rejoyceth the blessed [Page 359] God, to see an Heart that hath long lain fallow, and been barren, full of faith, and love, and humility, and hea­venly-mindedness, and all the fruits of Righteousness; and so a Life that hath been idle and unprofitable, abundant in acts of Piety, Charity, and the like. David, who served the Wills of God in his Generation, he of all men was the man after Gods own heart.

14. Consider, thou hast but a little time to do good in, therefore it con­cerns thee to set speedily upon it, and to be diligent at it. Alas, how short is thy whole Life, from the Womb to the Tomb; It's but a shadow that fleeth away, and continueth not; a Vapour that ap­peareth for a little time, and then vanish­eth away, it's nothing, Job 14.2. James 4.14. Psal. 39.6. And how much of this time is gone, hath been spent as a tale that is told, impertinently, and to no purpose, in doing nothing, or in do­ing that which is worse than nothing, Psal. 90.9. How short that time is that remaineth God only knoweth; for thy time is in his hand, not thine own; sure­ly then it behoveth thee to redeem the [Page 360] time, to make the most of it, and whilst thou hast it, to improve it for the do­ing of good, O Friend, hast thou loyter'd so long; is thy work so great, thy day to work in so short; and yet is it not time to bestir thy self? Is death at thy door? art thou within a step of eternity, within the view of the other World, and yet wilt thou not up and be doing? Can any assure thee of stand­ing in the Vineyard another year; nay, another moneth; nay, another day; and is it not yet time to be fruitful? Dost thou not see that as Labourers are sent into the Vineyard at all hours, so they go out of the Vineyard at all hours. Thou owest a debt to Nature, to the God of Nature; the day of payment is not expressed, therefore it may be de­manded at any time. Reader, though some fruit falls from the Tree by reason of its maturity; yet how much more is blown off, or cudgeld off, whilst it is green? Do not thine eyes see Coffins and Graves of all sorts and sizes? And wilt thou be as the silly Beasts, who though the Butcher come one day to the Field and fetch away one, another day [Page 361] and fetch away another to the slaughter; yet those that remain neither miss them that are gone, nor dread their own de­stinies. O Friend, what dost thou think to do, when time is gone, and death comes? wilt thou stop the Sun of thy Life in its career? Will it hear thy Voice, and obey thy Command? Or wilt thou call to Time, as Israels Gene­ral did to the Sun; Stand still, that I may be avenged of all my Sensuality, and Idleness, and Pride, and Impeni­tency, and all my spiritual Enemies, which have robbed me of God and Hea­ven? Do you imagine Time will be at your beck? Or are the apprehensions of the King of Terrors, and of a dread­ful Day of Judgment, and of an ama­zing Eternity, no whit rousing or awa­kening to thee?

Canst thou believe a dark night of Death a fit time to trim, and adorn, and attrire thy Soul in, for the love and em­braces of the King of Kings, and Lord of Lords. Now God gives thee a day, but of how many hours, whether longer or shorter, thou canst not tell. Thy life is fleeing away, Time's Chariot [Page 362] moves swiftly: Yet a little while the Light is with thee, walk while thou hast the Light, lest Darkness come upon thee, Joh. 12.35. Two things especially occur in these words, 1. Now thou hast time, yea opportunity, make much of it, im­prove it to the utmost; Walk while thou hast the Light. God allots thee a due time for bringing forth: Hence it's Ob­servable, That God gave the Figg-Tree three years to bear in; other Trees, as the Olive and Nut-Tree required more time, but so succulent a Plant as the Figg-Tree needed no more; nay, saith A Lapide, If the Figg-Tree bear not the third year, it will never bear. God ne­ver expected Brick without allowing Straw, nor requires his Rent before Quarter-day, or the time of payment comes. 2. Thy time, or at least thine opportunity is very short; therefore work much in a little time, whilst thou hast the Light; Yet a little while the Light is with thee, a little while and the Light will be taken from thee. A little while, and the light of Life; a little while, and the light of means, and helps, and sea­sons of Grace will be taken from thee. [Page 363] And what then? truly, then darkness will come upon thee, (a dark Grave will be the receptacle of thy Body, and a dark Dungeon will be the receptacle of thy Soul, if thou now loyterest,) and darkness is no fit state, nor a dark night a fit time to walk or work in.

Darkness is dreadful, and every thing seems more frightful in the night. If a mans house be on fire in the night, that he hears the noise and ratling of the flames, seeth no way of escape for him­self, his Wife, and his Children; O in what a plight is he? he stands naked in his Chamber, at a loss what to do, he is full of horrors and terrors, to be con­ceived by none but himself. How pale is his Countenance, and how heavy his Heart, when he seeth the flames seizing his Chamber, when they come near his Body; he is almost drown'd to death with grief and sorrow before he is burnt to death with the flames. So it is, when the night of death surpriseth the Loy­terer, that hath neglected the doing of good, when Conscience is in a flame about his ears, and frights him with the fore-apprehensions of the unquenchable [Page 364] burnings, and with cutting reflections upon his former negligence and unprofi­tableness; the man is quaking and trem­bling, not knowing what to do: Is that a time to put on the Armor of Light, when he is putting off his natural Life? Is a dark night of fear and amazement a time to seek God in, or to work out his own Salvation? Ah Friend, it is too great and weighty a work to be done in an instant, and the poor Sinner is too much astonished to set about it. If the fear of a danger gone, and over, kill a Nabal, and make his heart like a stone; what will the fear, the certain knowledge of wrath, of the wrath of a God, of the everlasting wrath of a God to come, do to a poor Sinner? O Friend, make use of time while thou hast it. Work the work of him that sent thee while it is day, for the night cometh when no man can work, Joh. 9.4.

CHAP. XLI. The grand cause of sins of Omission. An unregenerate heart, with the cure of it; a renewed nature.

I Proceed now to the second and third particulars, viz. The cause and cure of sins of Omission; I shall recite one more general and principal Cause, o­thers more special, and less principal, and joyn the Cure to the Cause.

1. The grand Cause of these sins of Omission, is an unregenerate Heart. Where the ground is unplowed, and lieth fallow, no Fruit can be expected; Weeds may grow, good Corn cannot grow there: When the Heart is not broken up by Repentance, but hardned through custom and continuance in sin, no fruits of Righteousness, no Faith, no Love, or Humility, &c. can be ex­pected there. Can the Leopard change his spots, or the Blackamore his skin? no more can he that is accustomed to do evil, learn to do well, Jer. 23.13. Natures Fruit will be according to its Root, [Page 366] whether sweet or sowr. There must of necessity be a good Foundation laid, before there can be a good Super­structure of Holiness rear'd. An unre­newed Heart hath no tendency towards it, and Nature will work little farther than its own inclination. The Water will run as the Tyde carrieth it. Nay, the unregenerate Heart is contrary to religious Duties, hath an hatred and abhorrency of them, no wonder then if it live in the Omission of them. The Carnal Mind, Lady Reason her self, the chief and principal faculty of man, is enmity against God, It is not subject to the Law of God, neither indeed can be, Rom. 8.7. He who is an enemy to a mans Person, will never be a friend to his Precepts; much less will he who is enmity against Gods Life, be subject to his Law. There is an impossibility here­of, Neither indeed can be. Till the Heart be changed, it will never like the Divine Commands, that are so con­trary to its lusts; and till it be brought to love them, it will neglect Obedience to them. When the Will, the great Commander, is set against the Laws of [Page 367] God, how can any of the other facul­ties submit to them? As in fleshly lusts, the titillation is from sense and appetite; but the consent of the reasonable Will, is, that which makes it a vice; so unto good, the inclination may possibly be from ex­ample or education, but the royal assent of the Will is that which makes it a vir­tue. The Devil finds it no hard work to part Sin and his Duty, whose Will never chose it, and whose Heart never loved it; but it will be much easier to part him and his Duty, whose Will and Heart have an enmity and reluctancy against it. If a Lads calling doth not suit his genius, he seldom comes to do any thing well, or to be expert at it; much less when he hates it. The Scho­lar who loves not his Book, will hardly proceed from the degree of a Dunce; much less he who loatheth his Book. If the nature of a man be contrary to God, and his Ways, the presence of God is troublesome to him, Job 21.14. They say to God, depart from us; and the Wor­ship of God is tedious to them. When will the new Moon be gone, and the Sab­bath be over. And the Precepts of God [Page 368] are Fetters and Cords to them, Psal. 2.3. Let us break their bonds asunder, and cast away their cords from us. Common gifts of the Spirit, as Illumination, Con­victions, sudden flashes of Affection may do somewhat against this distemper of Nature, but the virtue of that Physick is soon spent, and then it returns to its for­mer illness. Colours not laid in Oyl, will soon be washt off.

Indeed, how can it be expected, that a Body separated from a Soul should stir or move; and much less can it be expected, that a Soul without Christ, its life, should pray, or hear, or watch, or do any thing according to the Will of God. Paul tells us, I live, i. e. to God, according to his Will, doing what is good: But how comes this about, at whose cost doth he keep house; yet not I, but Christ liveth in me. I may thank my Lord Je­sus, I am beholden unto him for all abi­lity unto sacred actions: And the life that I live in the Flesh, is by Faith in the Son of God. It's from Christ alone that I receive supplies of strength and virtue to live to God. What will then be­come of the Unregenerate person, who [Page 369] is without Christ, Ephes. 2.12. He who hath not the Son, hath not life. And he who hath not life, I am sure cannot live to God. The Apostle fitly joyns them together, Trees without fruit, twice dead, i. e. certainly dead, or dead in­deed, Jude, vers. 12. Where the stock is dead, the branches must needs wither; and if they wither, there is little likeli­hood of fruit.

Besides, an unregenerate Soul is ne­cessitated (as to internal Omissions, in regard of his want of spiritual life, so) to external Omissions, in regard of his engagements to his carnal interest. One is possibly married to Profit, and when that calls him, he must go, though Clo­set or Family, or any other Duties bid him stay, Matth. 8. No man can serve God and Mammon, but he will love the one, and hate the other; or dispise the one, and cleave to the other. When once there comes a competition between godliness and gain in the life, it will quickly ap­pear which hath the greatest sway and predominancy in the heart. The young man would not follow Christ, because his Estate denied to give him leave. [Page 370] Had he been less rich, he had been (pro­bably) more religious; but having once espoused the interest of his Wealth, he could not leave it, though he left God, and Christ, and Heaven for it. Another is ingaged to Pleasures, and when they require his presence, it cannot be suppo­sed that he will deny them for the exer­cises if Religion, which are so painful to him. Herod may pretend fair for Re­ligion, and profess some kindness to the Baptist, but when his Dalilah commands, his love to her over-comes his fear of John; and instead of doing many things, or any thing that was good, he cuts off that Head which had a Tongue in it so bold, as to reprove him for his sin. A third is wedded to Honour, and if that be inconsistent with Holiness; as some­times the case may be, he will neglect his Duty to God, to pay his Homage to this Diana. Jehu will do one good work, because Gods and his interest were both conjoyned. His slaughter of Ahabs Sons and Prophets tended to settle him the firmer in his Throne, and so his ambition call'd for the same with Gods Command. But Jehu will omit [Page 371] another good work, he will not destroy the Idolatry at Dan and Bethel, because there his interest and Gods were divi­ded; for though God enjoyned the de­struction of Idols in one place as well as another, yet Jehu was fearful as his Predecessor Jeroboam, that the Crown would not be fast on his Head, if the people should have gone up to Jerusalem to Worship; therefore when his carnal interest forbids what God commands, he disobeys God, to serve that. There is no unsanctified person in the World, but hath some worldly interest of his own superiour and paramount; nay, in many things opposite and contrary to the interest of God; and therefore though he may obey God, while both those Interests can agree and walk toge­ther in the same way, yet when there is a necessity of their parting, he will cleave to that which hath the predomi­nancy within him. Where God hath some residence, and is entertain'd but as an underling to the Flesh, when it comes to this pass, that one must be turn'd out of doors (for they cannot agree long together) you may easily guess which it shall be.

The Cure of this, Reader, must be (if thou art not born again) to get a new heart. An old heart will never serve for, or enable unto the acts of new Obe­dience. The water will rise no higher than the Fountain head a whence it flow­eth. If you would have a Clock to move regularly, and the hand without to go true, you must have the wheels and poizes right within. A good temperament of Body may cause a pro­pensity to some things that are honest; but that excellency must be of little worth, that hath its Original from mans basest part, (as those materials are me [...], which arise out of the potentiality of the matter,) and truly that honesty deserves not the name of Virtue, being not quickened with the command of Rea­son. An exact Constitution may help a man to be mild, meek, courteous, mo­dest, shame-faced; but these cannot be adopted into the Family of goodness, because here, as they say, in the motion of the Serpent, the tayl leads the way to the Head; the Body rules and go­verns the Soul, and the mans perfection is from his meanest and worst part. Be­sides, [Page 373] the cause of all this seeming-virtue is mutable and mortal. Age, or Sickness, or change of Air, or of Condition, may alter a mans good nature; and then where is his Religion? Truly, as a Comet, it came without giving notice, and goeth away without giving warn­ing. The Cause being taken away, the Effect ceaseth.

Improved Reason will do more to­wards Religion, than a sound bodily Constitution; but yet the Moralists, for all their Reason, were far enough from being religious. Indeed, reason right­ly improved, is a special help, a service­able Hand-Maid to Religion; but as they used it, or rather abused it, it be­came an Opposite and Enemy to Religi­on. The Mind or Understanding, which is the supream faculty of the Soul, they set up in defiance of Revelations, and with it they out-face Illumination. [...], the natural man, anima­lis homo, he that hath no more than a reasonable Soul, perceiveth not the things of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned, 1 Cor. 2.14. Na­tural [Page 374] Light will not help a man to see spiritual Objects; (because there is no proportion between the Faculty and the Object) and because it cannot ap­prehend them, therefore it condemneth them as foolish and ridiculous. It hath its high thoughts, and carnal reasonings, and vain imaginations, in which strong holds, Lust shelters it self against all the Convictions of our own Spirit. And as the Moralist deifieth his Understand­ing in opposition to Faith, so he ido­lizeth the liberty of his Will in opposi­tion to the special Energy and Virtue of the Holy Ghost. Liberty, saith the Philosopher, I have by Nature; that is, a freedom to choose Good or Evil, I have in common with the rest of Man­kind, but goodness to that liberty, or an application of it to the choice of good rather than evil; this I have from my self, my Reason, and I am beholden to my self for it. So that, as Austin saith, if this be true, Si nobis potest libera vo­luntas ex deo est, quoad hoc potest esse, vel bona, vel mala, bona vero voluntas ex nobis est; melius est id quod a nobis quam quod ab illo est, De peccat. merit. lib. 2. [Page 375] cap. 18. If our Will be free from God, it may be good or bad; but if it be good from our selves, better is that which we have from our selves, than that which we have from God. In short, this moral Votary differs from the natural, that the Original of the latters Religion, is the Constitution of his Body, of the formers is the chief faculty of his Soul; but neither of these can make a man religious, for where the Vitals are tainted, and the inward parts infected, it's in vain to use Plaisters or outward Medicines. Indeed, here is the great fault of both the former, that they take no notice of the depravation of mans nature, which alone would convince them of the necessity of a change. They who have crazed Prin­ciples, and crackt Brains, cannot see any defects in themselves, being prepossest with an Opinion of their own perfecti­on. Both the Naturalists and the Mo­ralists are so far from knowing the plague of their own hearts, that they count every thing of Nature rather lovely than loathsome. And as among the Moors, blackness is counted a beauty, [Page 376] because it's common and general, and they see no other. So with these men, the vitiosity of Nature, which is the seed of all evil, is commended for the spring of Virtue. Indeed, they are in love with their Disease, and instead of Health, have this unhappiness, that they feel not their own sickness; so that nei­ther the one nor the other can be religi­ous, or perform those Duties which God requireth.

Regeneration is absolutely requisite to this; He that layeth not that for his Foundation, can never build a Temple for God, he must needs prove a Bank­rupt; that is, worse than naught when he begun. Some tell us, that Trees shoot above ground as much and no more than they do under ground. I am sure there is no more godliness outwardly in the Life, than there is inwardly in the Heart. If the fear and love of God be the great spring to set all the wheels a going in the ways of Religion, then all is right, but till then nothing is right. If there be not the Oyl of solid Grace in the Vessel of the Heart, to feed Professi­on in the Lamp and Holiness in the Life, both will quickly sail.

When God intends that his people should walk in his Statutes, keep his Judgments, and do them; what doth he for them to prepare them and enable them thereunto? truly this, he rege­nerates them, and changeth them, and putteth a new principle into them: I will give them a new Heart, and a new Spirit, Ezek. 36.26. I will cast them in the fire of my Word, and though they are old, tough untoward metal, I will melt them, and soften them, and they shall run into my mould. But how can this be? Nature will still run into its old temper; though it may be a little alter'd in its form, yet it will still con­tinue the same in substance and matter. No, I will put my spirit into them, and they shall walk in my Commandments, and do them. My Spirit shall renew and quite alter their Spirits, it shall turn the stream of their Hearts from the World and Flesh unto God, and shall be in them a principle of spiritual life and motion, srengthening them to walk in my Sta­tutes, and to keep my Commandments, and do them. The natural Spirit would have served to done natural actions. The [Page 378] Spirit of the World would have served for a man to have walked according to the course of the World; but no less than a new Spirit can serve for a new life, and nothing below the Spirit of God can help unto a faithful walking with God.

Two things, Reader, I would specially commend to thee, without which thou canst never rightly obey any positive Precept; and they are to make sure of a change in thy Judgment and thy Heart.

1. Make sure of a change in thy Judgment concerning Sin and Obedi­ence. By nature thou hast lookt on Sin, as Achan on the Wedge of Gold, and David on Bathsheba as lovely and desirable; thou hast beheld it through the Devils Spectacles, and so hast judged it elegible, if still thou art of the same mind; though thou mayst for shame or fear forbear it a while, yet as two Lovers parted by their Parents contrive and conspire how to meet together, and do find some opportunity or other con­curring with their desires; so thou wilt find some time to give thy old beloved [Page 379] Lusts a visit, and as close and fond em­braces as ever. There is a necessity of being renewed in the Spirit of thy Mind, if thou wouldst not be confor­mable to the World in sin and folly, Rom. 12.2. Formerly thou hast lookt on Holiness as a mean contemptible thing, as a foolish ridiculous thing, as a fruitless unprofitable thing, Joh. 7.48, 49. 1 Cor. 2.14. Job 21.15. Mal. 3. and thereupon hast turn'd thy back up­on it: If thou art still of the same Opi­nion, thou will be still of thine old un­godly Conversation. Till thy Mind be enlightned to see the beauty of Holi­ness, the excellency of Obedience, the equity of the Divine Precepts, the Right and Title that God hath to thy Person and Service, thou wilt never perform Duties to any purpose.

Till thou art turn'd from Darkness to Light, thou canst never be turned from Satan to God, Acts 26.18. They must be renewed in knowledge after the Image of him that created them, who would put on the new man, which is after God, is created in righteousness and true holiness, [Page 380] Col. 3.10. Ephes. 4.24. This illumi­nation is requisite in order to the second thing; there must be a change in the Judgment, before there can be any in Affections.

2. Get thy Heart changed about Sin and Obedience: If there be not a loath­ing in thee of Sin, and a love in thee to Holiness, thou wilt not much or long forsake the one, or follow after the other. By nature thou lovest Sin as thy Meat and Drink, Prov. 4.17. as thy Dainties, Psal. 141. as thy Members, Col. 3.5. as thy right Hand and right Eye, Matth. 18. as thy self, Matth. 16.24. Now whilst this love continueth, thou canst never leave sin. As the Dog may forbear the meat on the Table whilst the Servants eye is on him, for fear of the Cudgel. But when he can come at it alone and scape, he will fall to it greedily. If from a Conviction of the great evil of Sin, thy Heart be not brought to abhor it; though some qualm of Conscience, or sharp Provi­dence may make thee desist from it at present; yet when these Distempers (as thou countest them) are gone, [Page 381] thy Stomach will come; and as one re­covered of an Ague, thou wilt fall too more greedily, and feed on it more largely than ever. By Nature thy heart is set against Obedience. Thy Voice is, I will not have this man to Rule over me. The Voice of thy Heart, which was the Voice of their Lips; for they spoke plain English. As for the word that thou hast spoken to us in the Name of the Lord, we will not do it, Jer. 44.16. Both the King and his Laws are odious to thee, and how then shall they be obey'd? If thy Heart continue thus bent against Holiness, dost thou think thou canst mind it? All thy shews, and shadows, and flourishes, and profession, and privilegdes, and purposes, and pro­mises, will signifie nothing for Holiness, or against Sin; till thou canst say with David, I hate every false way: but thy Law do I love, Psal. 119. He is hardly separated from his Master, be he God or Satan who is bound and fastened to him with the heart-strings of love. And the Devil shall find it a tough task to rob Christ of that Servant, who takes plea­sure and delight in his work. There­fore, [Page 382] Reader, thy judgment must be al­ter'd, that thou mayst judge of Sin and Holiness aright, and thereby thy heart be brought out of love with Sin, and in love with Holiness; and then the work of Piety will go on pleasantly, and thou wilt chearfully obey the Divine Commands. His Statutes will be thy Songs, whilst thou art in this house of thy Pilgrimage, Psal. 119. O how rea­dily wilt thou set about thy business, when the Laws of God are the joy of thy heart, Psal. 119.111. And thy delight is in his Law, Psal. 1. when thou hast a nature in thee that inclines, and in­ableth, and ingageth thee to godliness, when thou canst savour and relish Du­ties and Ordinances, and tast them more pleasant to thy Soul, than ever the greatest Dainties have been to thy Body.

If thou wouldst be truly and posi­tively holy, thou seest, Reader, a neces­sity of Conversion; without it thou canst no more act holily, than a dead man can move, or a stone walk, or the Tyde of it self turn backward, when in its full strength and career. What [Page 383] then wilt thou do? For I must confess withall, that this regenerating Work, which is a resurrection from the Dead, and a new Creation, is altogether be­yond thy power. Thou canst as soon stop the Sun in its course, and Seal up the influence of the Stars, as convert thy self. But to encourage thee, know that there is help to be had; God hath proclaimed himself the Author of it; James 1.18. Of his own will begat he us, (and his Word and Ministers the Instruments of it) by the word of Truth. so Acts 26.18. 1 Cor. 4.15. So that thy work must be to wait on God in his Word, and to beg hard of him, that he would be found of thee in his own way. Alas, how shouldst thou fill Heaven and Earth night and day with thy Cries, and Groans, and Tears, and Prayers; when thou considerest, except thou livest to God, and walkest after the Spirit, thou art lost for ever; and without a new Heart and new Spirit thou canst not live or walk so, and none but God can do this for thee. O Friend, fall down on thy knees before him, acknowledge thy unworthiness; [Page 384] urge God with his Promise, I will give you a new heart, and a new Spirit will I put into you; and I will take away your hearts of stone, and give unto you hearts of Flesh. And I will put my Spirit into you, and cause you to walk in my ways, &c. Ezek. 38.26, 27. God cannot de­ny his own hand-writing, he will make good what he hath spoken. Look up to Jesus Christ to plead for thee, who died to purchase Holiness, and delights to see that paid which he hath bought; and hath God engaged to him, That he shall see the travail of his Soul, to his satisfaction, Isa. 53.10. and persevere in so doing, knowing thou shalt reap in time, if thou faintest not.

CHAP. XLII. Another cause of sins of Omission. Igno­rance, with the cure of it; labouring after knowledge.

2. ANother cause of sins of Omissi­on, is Ignorance. They who know not their Masters Will can never [Page 385] do it. Let Papists say, That Ignorance is the Mother of Devotion; the Word of God, and our own experience do loud­ly speak the contrary; Ephes. 4.18. They are estranged from the life of God, (i. e. a life of Holiness, a life in Heaven,) through the ignorance that is in them, be­cause of the blindness of their hearts. A blind man may well miss his way, and a blind Mind can never do his work. Whatever the World talks of their ho­nesty and goodness, notwithstanding their ignorance, Without knowledge the mind is not good, Prov. 19.2. They presume to excuse their dark Heads with their good Hearts, but these two are inconsistent. A dark Cellar is not fuller of Vermine, nor a dark hole of dust, than a dark Heart is of filthiness, Hos. 4.1, 2. They who want the know­ledge of God, are under the dominion of the Devil. He is the Ruler of the darkness of this World, Ephes. 6. And I am sure the unclean Spirit never bears sway in a clean Heart, nor this evil Spi­rit in a good Heart. No, as the Eagle, he first pecks out the eyes of his prey, and then devours it. How easily is a [Page 386] blind Soul conquer'd and kill'd by the enemies of his Salvation? What Error will not an ignorant Creature swallow down? he is like water, ready to take the impression and form of what Vessel you please to pour him into, Matth. 22.29. Our Saviour tells the Sadduces, That they erred, not knowing the Scriptures. And the Apostles told the Corinthians, who doubted at least about the Resur­rection, (as the Sadduces denied it) Some have not the knowledge of God, 1 Cor. 15.32. What crime will not an ignorant man commit? Knowledge to the Mind is as Light to the World, which discovers our way, and thereby prevents our wandrings; but it's no wonder at all for men in the night, and darkness of ignorance, to go astray, or to stumble and fall. If a man walk in the night, he stumbleth, because he seeth not the light of this World, Joh. 11.9. Why do we think Sin is called a work of darkness, truly, not only because it's from the Devil, the Prince of Darkness; and he that doth evil loveth darkness, hates the light, and it's the way to blackness of darkness; but also because it's con­ceived [Page 387] in the Womb of a dark Heart: The Prince of Darkness may beget what Monsters he pleaseth on such Persons, 2 Tim. 3.3. Ignorant women were laden with divers lusts. No soil fuller of such weeds, than that which is not manured with knowledge. St. Paul's ignorance was the ground of his wasting the Church at such a cruel rate. I was a Blasphemer, a Persecutor, injurious, but I did it ignorantly, 1 Tim. 1.13. That Monster Sin, which the Sun hid his head as ashamed to behold the Murther of our Lord Jesus Christ, had ignorance for its Mother: Acts 3.15. Ye killed the Prince of Life, vers. 17. And now Brethren, I wot that through ignorance ye did it, as did also your Rulers. So the Apostle Paul, Had they known, they would not have cru­cified the Lord of Glory. Now if igno­rance be the cause of such grieveous Commissions, it must much more be the cause of Omission; for in all these Com­missions there are great Omissions: but I shall shew particularly that Ignorance is one cause of sins of Omission.

We are bound to love God, and that with all our Hearts, and with all our Souls, [Page 388] and with all our Strength, Matth. 22.37. But is it possible to love one whom we are ignorant of? Did ever any fear an unknown Evil, or desire or delight in an unknown Good? Are not the great­est Rarities, and richest Jewels of the World, that are undiscovered, unde­sired. The Apostle saith, He that loveth not his Brother whom he hath seen, how can he love God whom he hath not seen? 1 Joh. 3. I am sure he that doth not so much as see God with the eye of his Soul, his Understanding can never love him. We say, What the eye sees not, the heart grieves not; it's as true, what the eye seeth not, the heart loves not.

Who can obey Divine Precepts, who is ignorant of them? or fear Divine Threat­nings, who doth not know them? or be allured by Divine Promises, who is alto­gether a stranger to them? God, and Christ, and Pardon, and Life, and Promi­ses, & Covenant, may stand long enough knocking at the door of an Heart fasten­ed with Ignorance, before they will find admittance. It is our Duty, our great Gos­pel-Duty, to believe in Christ, Joh. 6. This is his Commandment, that ye believe in him [Page 389] whom he hath sent, 1 Joh. 3.23. But igno­rance hinders this, How shall they believe in him of whom they have not heard, Rom. 10.10. Who will trust a meer stranger, espe­cially in a matter of weight? I had need to know him well whom I trust with my Soul and Salvation, with all I am worth for this and the other World. A wise man will not venture his Estate, much less his Life, least of all his Soul with one of whose integrity, and faithfulness, and ability, and responsibleness he hath not good assurance. The Psalmists saying is, They that know thy Name, will trust in thee, Psal. 9.10. They who know thy Grace & Goodness, thy Promise, and Power, and Truth, they will trust thee, but others will not. Paul's hope could not have been so high, nor the Wine of his joy so brisk, when his Death drew near, had it not been for his great acquaintance with him with, whom he had ventured his all; 2 Tim. 1.12. I know whom I have believed, (how willing, how ready, how able to save me,) and what I have committed to him, he is able to keep for me against that day. Knowledg is so requisite to Faith, that it's once & again put for Faith, Isa. 53.10. [Page 390] 1 Cor. 2.2. Joh. 17.3. Phil. 3.8, 9. but Ignorance is Faiths great hinderance.

Again, Our Duty is to repent even pain of eternal perdition, Luke 13.3. Matth. 11.22, 23. But ignorance causeth men to omit this as well as the other. Where there is a vail upon the Under­standing, there is ever a caul upon the Heart and Conscience. As in the night season, we have always the hardest Frosts and the coldest weather. There­fore the Holy Ghost tells us, when Israel shall repent and turn to the Lord, The vail shall be taken away, 2 Cor. 3.16, 17. While the vail remains, they are still turning more and more from God, till wrath come upon them to the utter­most; but when the Vail shall be taken away, that they shall see the evil, and mischief, and loathsomeness, and folly of those ways they have turned to; and also for the beauty, and amiableness, and bounty, and kindness of that God they have turned from, then they will quick­ly return unto the Lord. Indeed, men may thank their Ignorance for most of their Omissions, especially the Heathen, and many Christians who live in dark [Page 391] corners of the Land. I, and many who are as void and empty of Knowledge, as the Heathen who live under the Gos­pel. Many of these neglect Family-Duties, Closet-Prayer, a strict Sanctifi­cation of the Lords-Day, edifying others to their power as opportunity is offer'd them, and several others, because they do not understand them to be their Duty.

Reader, the cure of this must be for thee, if ignorant, to labour after the Knowledge of God, and thy Duty to him. When David leaves his charge with his Son Solomon, to serve and wor­ship the blessed God, as the great busi­ness of his life; Mark how he begins with the means thereof, and concludes with the motive thereto. And thou Solo­mon my Son, know the God of thy Fathers, and serve him with a perfect heart and willing mind: If thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever, 1 Chron. 28.9. As if he had said, Solomon, thou Son of my Love, thou Son of my Vows, I am now dying, and going to my long home; Nature and Grace, my love to [Page 392] thee, and to God, do both strongly in­cline me to desire thy well-fare, and to wish thee well eternally; I know not better how to speak and declare it, than by charging and commanding thee, that what-ever thou omittest or neglectest, thou wouldst adore and worship the God of thy Fathers, and that not for­mally and customarily, but solemnly and sincerely, with a perfect Heart and willing Mind; and to this end there is a necessity of thy knowing him. Till thou knowest his Grace and Goodness, thou wilt never love him; till thou knowest his Holiness and Justice, thou wilt never fear him; till thou knowest his Promises, and Power, and Faithful­ness, thou wilt never trust him; and till thou knowest his boundless Soveraign­ty and Dominion over, his unquestiona­ble Right and Propriety in the works of his Hands, thou wilt never obey him; therefore study the knowledge of this God of thy Fathers, that thou mayst serve him; for be assured, he will not be mocked: But with the Ʋpright, he will carry himself upright; and with the Fro­ward, he will carry himself froward, [Page 393] Psal. 18. If thou livest after the Flesh, thou shalt die; if thou walkest after the Spirit, thou shalt live. If thou seek him in his own way, with all thy Heart, as the great work and business of thy Life, he will reveal himself to thee, and be found of thee in a way of Grace and Fa­vour; but if thou imbrace the World, or the Flesh, as thy Soveraigns or Por­tions, and so cast him off; be confident he will forsake and cast thee off for ever, and then what will Devils do to thee, and what misery will not surprize thee? Friend, God affords thee many helps for knowledge, and wilt thou not labour after it? shall men stumble, and fall into Hell, for want of doing their Duties; and neglect to do their Duties for want of knowledge, and that in the clear Sun-shine of the Gospel, as those do that live in the night and darkness of Heathenism and Paganism? Reader, wilt thou not see at Mid-day, at Noon-day? shall neither the Works nor Word of God teach thee the knowledge of him? Wouldst thou do the Will of God or not? if thou wouldst not, I have no more to say to thee, But the [Page 394] Lord have mercy on thee. If thou wouldst, as thou must, if ever thou be saved, Matth. 23. Thou seest a necessity of knowledge, for can thy Child or Ser­vant do thy Will, if they be ignorant of thy Will. Is it rational to expect, that one who knoweth not what thou wouldst have, should do what thou wouldst have? Why canst not thou make thy Beast as pliable, and as obe­dient to thee as thy Son? Is it not be­cause thy Beast is not so capable of un­derstanding thy mind as thy Son is? Nay, if thou shouldst do what God commands, and not know that he com­manded it, thou couldst not obey him in it; for all Obedience consisteth in doing what God bids us, because he bids us, Psal. 119.5, 6. For unless his Au­thority do principally sway the Consci­ence, in our subjection to what he en­joyns, it's nothing worth. God hates blind Sacrifices, Mal. 1. Reader, wouldst thou have high and honourable thoughts of God? wouldst thou have awful and reverential apprehensions of God? wouldst thou have Heart and Life wholly at his Command, then know [Page 395] him, Psal. 78.1. In Judah is God known, his Name is great in Israel. How comes his Name to be so much reverenced, and praised, and admired in his Church more than in all the World beside; but be­cause there he is better known. In Ju­dah is God known; thence his Name is so great in Israel. Father, the World hath not known thee, but these have known thee, Joh. 17. So that, Reader, if ever thou wouldst esteem, and honour, and love, and obey God, get the knowledge of him. This is spiritual life, and the seed of eternal, Joh. 17.3. Be not bruitish in the shape of a man, as the Horse and Mule which hath no understanding, Psal. 32.9. Psal. 49. ult. Psal. 92.6. but take any pains in hearing, and reading, and meditating, and in conferring with o­thers, that thou mayst get knowledge. They shall run to and fro, and knowledge shall be increased. The Merchant ven­tures to and fro, from Port to Port, in a wooden bottom, to increase his Wealth, and get some precious Pearls. Know­ledge is a Jewel of much greater value; Let no labour be thought too much for it, especially cry after Knowledge, and [Page 396] lift up thy Voice for Ʋnderstanding; seek her as Silver, and search for her as for hid Treasure: Then shalt thou understand the fear of the Lord, and find the knowledge of God, Prov. 2.4, 5, 6.

CHAP. XLIII. Another cause of sins of Omission, Idleness, with the cure of it.

3. A Third cause of sins of Omission, is Idleness. Negative Holiness requires no great pains; a man may for­bear Drunkenness, swearing, lying, stealing, &c. without any great labour. A man may keep his Bed, or his Chair all day, and so do no hurt. Some men, as the Historian observes, Tacitus. are sola socor­dia innocentes, do no mischief (not be­cause they dare not, God having forbid­den it, but) because it would cost them some pains to do it. Their Heads must work to plot and contrive it, and their Hands to manage and execute it. There is a sluggish temper and poorness of spirit in many men, who prefer a mean quiet [Page 397] before a treasure with labour. The Sluggard would do evil as other men, only he is unwilling to lose his sleep and ease, as they do to accomplish their wicked designs; and he would do good as others, (I mean in regard of the mat­ter of Duties) only he is loth to be at the labour. Negative godliness requires on­ly a siting still, and a forbearing to med­dle with such and such things which God hath prohibited; but positive God­liness (if to any purpose) requires in­dustry, and zeal, and activity, and the putting forth our strength and spirits, which makes the idle Wretch take his leave of it. The slothful Servant could let his Talent lie still in the Earth, and not lay it out in gaming and rioting, &c. and continue his slothfulness; but if he had improved it, in trading for his Ma­sters profit, he must have gone up and down, and taken pains.

It's easie to forbear cursing, and swear­ing, and blaspheming the Name of God; these may suit well with a torpid idle person, but to call on the Name of God, to pray fervently, to pray without ceasing, to lift up to the Soul in prayer, to pour out [Page 398] the heart, to stir up ones self to wrastle with God, to seek him with all the heart, with the whole heart; this will require some pains and labour, and this makes him forbear it. Again, it's no great pains for a man to keep himself from hearing lascivious, vain, back­biting, or flattering, or evil Language; a man may but forbear coming into such company, or depart from them, when he understandeth them about such wic­kedness; but for a man to hear the Word of God, with reverence, as the Word of God; with meekness, as wil­ling to be govern'd by it; with Faith, as believing all the Promises and Threatnings of it to be of unquestiona­ble certainty, and with a resolution to practise it, as knowing we shall be judg­ed by it at the day of Christ; this will cost some head and heart work, which the sleepy Drone is unwilling to come to.

Again, the right performance of Du­ties in regard of the manner, requires much more pains than in regard of the matter; therefore they who take upon them a Form, deny the power of God­liness; [Page 399] and who are not guilty of exter­nal, are yet of internal Omissions. How many pray or mumble over a few words Morning and Evening to God, (and are pleased with it, as if therefore all were well, and think God pleased too,) who never trouble themselves with minding that reverence, humility, up­rightness, sense of want, Faith in Christ, importunity of desires which God ex­pects in every prevalent Prayer; and the reason is, because the former is so easie, and the latter so laborious.

Besides, for a man to examine his own heart frequently and impartially, and to call himself to a strict account what he hath been and done in the World, and what is like to become of him, and to befal him for ever; for him to take the Looking-Glass of the Law of God, and therein to behold his Heart and Life, and having compared his practi­ces with the Divine Precepts, which are exceeding broad, to accuse, and judge, and condemn, and loath, and abhor himself; for him to lay himself low before the Lord, and to acknow­ledge and confess with shame, and an­ger, [Page 400] and grief, his filthiness and wicked­ness, and to beg Pardon & Grace, as ear­nestly as one that believes, if his requests be denied, his poor Soul is damned for ever. Friend, Friend, this is hard and pain­ful work, and the idle man will not med­dle. Once more, he that will be positively holy, must watch himself in all his ways, must watch for opportunities of Service to God; he must catch at them, and im­prove them, when he hath them put into his hand; he must stand always upon his guard, to defend himself against his enemies; and be as a Sparrow upon the house-top, to look about and consider where he may pick up any spiritual food for his Soul; he must design, and study, and contrive how he may spend his time, and parts, and strength, and estate to the best advantage of his Lord and Master; and think nothing too much, no pains, no labour, no not his blood for his Lord's Honour; and will a sluggard that lieth with his hands in his bosom do this, or any part of this? Ah Friend, the sleepy World dream of Happiness upon easie terms, as if they could walk to Heaven in a pleasant Meadow, or be [Page 401] carried to Heaven in a Down-bed; but it must not be, it cannot be; Difficilia quae pulchra. Canst thou obtain any thing that is excellent, unless thou art diligent? Doth the Tradesman get an Estate, who is not industrious to look after his Customers, his Books, and whatsoever concerns his Calling? Can he who sits still in his Chimney-corner, and neither minds buying in, nor selling out; nor takes care how things are or­der'd in his Shop, ever exspect to be rich? Reader, if ever thou wilt make any thing of it, there is a necessity of shaking off this slothfulness. I must tell thee, an idle person is the Devils Cushi­on, his own burden, unlike and loath­some to God, and a wem in the Body Politick where he lives. To cure this, Reader, I must say to thee, as the Apo­stle to the Ephesians, Awake thou that sleepest, arise from the dead, Ephes. 5.14. Friend, thy work is not to be done sleeping; God-work, Soul-work, Eter­nity-work is not to be done sleeping. Labouring, wrastling, fighting, striving, running, are not to be done sleeping, Joh. 6.27. Gen. 32.24. Matth. 6.13. [Page 402] 1 Cor. 9. Dost thou think to attain ever­lasting Pleasures, and not to take pains? Doth God value his blissful Mansions at so low a rate, as to throw them away upon those who slight them, and judge them unworthy their utmost endea­vours? Is the price of Heaven fallen since the Redeemers being in the World? then it was, Seek first the Kingdom of God, and the Righteousness thereof, Matth. 6.33. And strive to enter in at the strait Gate, Matth. 7.33. And labour for the meat that endureth to everlasting life, Matth. 6.27. And is it now laze and loyter, and be blessed for ever. Though God doth not exspect from thee a natu­ral price for his Son, that is impossible for Men or Angels to give; yet he doth ex­spect that pactional price which he hath set down in his Word, as the condi­tion of those that shall have a part in him.

Reader, dost thou know what pains the Merchant takes for corruptible Treasures, how he ventures his life in a wooden-bottom, and a tempestuous Ocean, and is every moment in danger of death; how he sails from Haven to [Page 403] Haven, disposing and exchanging Com­modities, trading and trafficking with persons of divers Countries and Langua­ges, and all to get a little wealth; and if worldly Pearls cannot be had without pains, dost thou think the Pearl of great and inestimable price, the Lord Jesus Christ, and the fruits of his precious blood may be had for nothing. I tell thee, as God valued his Son at so high a rate, as to accept of his temporary suf­ferings as fuller satisfaction to his Justice on the behalf of millions of Souls; than if they had fryed millions of millions of millions of years in Hell; so God will make thee value and prize him, if ever thou partake any benefit by him. And if thou once comest to know his worth, and to esteem him accordingly; thou wilt think no toil, no sweat; nay, no blood too good or too much for him.

Friend, ponder the work of positive Godliness, and then judge whether di­ligence be not requisite. Closet-Duties, as praying, reading, self-examining, and Family-Duties must daily be performed, and that with life and vigor, and all the Soul, and all the strength: Thy earthly [Page 404] Calling must be followed with heavenly affections; and whilst thy Occupation is amongst men, thy Conversation must be with God. In all Companies, and at all Seasons, and in all Conditions, thou art to be in the fear of God, and watchful over thy self, that thou dost nothing to displease him, and solicitous how thou mayst do that which is most pleasing to him. Thou must love God with all thy heart, when he seems most angry with thee; and trust in his goodness, when he inflicts never so great or so many evils on thee. Thy duty is to believe in a crucified Christ, and so venture thy Soul on the death of another, upon the bare war­rant of Scripture; thou art required to deny, and bemoan, and abhor thy self, as near and dear as thou art to thy self, to mortifie thy earthly members, and to cut off thy right hand, and pluck out thy right eye. Not a Relation, not a Condition, not an Ordinance, not a Providence, but calls for Duties, suita­ble Duties to be performed, and not one of these Duties but calls for suitable Graces to be exercised. Besides, ere these Duties can be performed, and [Page 405] these Graces exercised, many strong and sturdy lusts must be subdued; the al­lurements on one hand of a flattering, gaudy, giddy, skin-deep World, as Ba­bies to please Children, trampled on; and its afrightments, as Cloths stuft with straw, to scare Birds, must be de­spised. I, and all the Powers and Poli­cies of Hell combated with, and con­quered. And, Friend, can all this be done with thy hands in thy Pocket, or without pains. It's in vain to think of freedom from Omissions, whilst thou liest on the bed of Security. Water corrupteth, and breeds venemous Crea­tures, whilst it standeth still; it is pre­served sweet by motion, as we experi­ence in running-streams. The unused Iron rusteth, whilst that which is used groweth daily more bright. Neither Nature nor Art will afford us any thing that is good without labour. The ground will not yield its fruit, unless the Husbandman dung, and plow, and dress, and harrow it. Can any Artist make an excellent Clock, or Watch, or curious Vessel without pains? And wilt thou presume of Holiness and Heaven with­out [Page 406] it? The Heavens are ever in moti­on for the benefit of this lower World, and never stand still but by a Miracle. The Earth is always labouring to bring forth fruit for our profit and delight, and never idle and barren, but as cursed of God for mans sin. Adam in his estate of Innocency, was by God himself taught a Lesson of Industry, and commanded to till the ground. Our blessed Saviour was not idle; but when he undertook the work of mans Redemption, went up and down doing good, denying him­self his sleep. A great while before day he was at prayer, Mark 1. and he pray­ed all night. He denied himself his Food when he was hungry, and disap­pointed of Food at the Figg-Tree; he goeth not to an house to eat, but to the Synagogue to preach. He denied him­self his ease and pleasure, and all to follow his business, Joh. 9.4. As he said, so he did; I must work the work of him that sent me whilst it is day. And did Christ contend, and fight, and strive, and wrastle night and day before he was crown'd, or could enjoy the Joy set before him; and dost thou think to have all for nothing?

Reader, to conclude this Head consi­der, Rom. 12.11. Not slothful in business, fervent in Spirit, serving the Lord. Where we have the Duty (I am perswading thee to) commanded by the Apostle (in regard of its great weight, extraor­dinary difficulty, or backwardness to it,) both ways: 1. Negatively, not sloth­ful in business; i. e. you will do no­thing at it if ye be sleepy or slothful; the business is not such as may be done in a dream. As idleness is the burial of our persons, so slothfulness is the burial of our actions. It's bad to be slow at our business, but much worse to be slothful. 2. Affirmatively, fervent in Spirit; this is the greatest diligence possible. Fer­vency is the heat and height of the Af­fections, and is as contrary to slothful­ness as fire to water. When the powers and faculties of the Soul are wound up to their highest pitch in the Service of God; then a man may be said to be fer­vent in Spirit. The labour of the body is nothing to the labour of the brains, and the sweating of the outward man is little to the industry of the inward man. He that hath the heart of a man, may [Page 408] command his purse and hands, and what he hath. Fervency of Spirit, or inten­sion of Mind about any business, will call in his time, and wealth, and strength, and all to its assistance.

2. The Duty is urged by an high and weighty reason, serving the Lord. It's the Majesty, Excellency, Purity, and boundless Perfection of the Object, which requires such warmth, and life, and heat, and fervency of Spirit in those that adore him. Though we may make bold with our fellow-dust and ashes, with those that are of the same make and mould with our selves; yet the most High, he whose Name alone is Excellent, the God of the Spirits of all Flesh, to whom the whole Creation is less than nothing; he is not to be made bold with. His im­mense Being and Perfections command the highest and the hottest affections. The greatest Prince must not be put off with less than the greatest Present.

CHAP. XLIV. Another cause of Omissions, is vain excu­ses men have, that Omissions are little sins, with the cure of it.

4. A Fourth cause of sins of Omissi­on, is a Presumption, or false Opinion that men have concerning them, and so they think to excuse them.

1. That they are little sins, and so not much to be minded.

2. That the performance of them would be unseasonable at this or that time, and so they are put off to another time that never comes.

3. That when they are called to the performance of this or that Duty, they neglect it with this excuse, that it is but one Duty they live in the neglect of, or it can be no great matter for once to omit it. Reader, I shall handle these several­ly, and shew first, that these foolish ex­cuses which men please themselves with, do cause Omissions, and then di­rect to the cure of each severally.

[Page 410]1. The first excuse is, that Omissions are small sins, and this Opinion is gene­rally rooted in all men. Because they do not fly in the face of Conscience, di­sturb the light of Reason, trouble the Societies where, and debauch the per­sons amongst whom we live, as some sins of Commission do; therefore thy fancy (for it is but a fancy) that they are light and little, and no great matter is to be made of them. When once a man hath suckt in this poysonous Opini­on, no wonder if his heart swell, and his life swarm with such sins. For when his Nature hath a reluctancy against the positive Precepts, (much more than against the negative) and his lazy tem­per sets him farther off, and he believes that they are Peccadilloes, and little ta­ken notice of by God; yea, that a par­don in the High Court of Heaven is al­lowed in course for such small offences; what should hinder but he should abound and continue in them to the end of his life, unless his judgment of them be alter'd.

In all our converses and dealings, we are most careless about matters which [Page 411] we judge to be of small concernment. For 'tis judged a part of folly to be very solicitous about toys and trifles. If I have a slight cut on my Finger, or my skin razed, I possibly let it go, and am nothing troubled about it; but if a bone be broken, or a vital part infected, I am not a little perplexed, and quickly apply the best means for the cure of it. The less I apprehend the danger to be, the less care I take to prevent it.

We see it by experience about the Laws of men, that those Laws, the breach of which they presume will be generally winked at, and little taken notice of by the Magistrate (as re­lieving Beggars, and several others,) are seldom observed, and men at most are indifferent whether they keep them or no; but for those Laws which they be­lieve will be severely reckon'd for, if men break them; as those against Thefts, Murthers, Ravishments, Treasons, and the like; these they will be tender of, and take care lest they should incur their penalties. Truly, so it is about the Laws of God; we do usually make [Page 412] some conscience of those Laws which we apprehend have Death, and Hell, and Wrath, and Damnation attending the breach of them; but those Laws, the breach of which we presume is no great matter, and little minded by God, we are careless and indifferent about.

To cure this, Reader, consider these three or four particulars.

1. I grant, that there are degrees of Sin: All sins are not of the same size, nor every Sinner of the same stature. All ordinary Births which Satan begets up­on the hearts of men are not of the same bigness; yet sometimes we find Mon­sters born. Some sins are compared to Camels, others to Gnats, Matth. 23.24. Some to Motes, others to Beams, Matth. 7.3. Some to Talents, others to Far­things or Pence. Our Saviour tells us of a Creditor who had two Debtors, the one owed much more than the other, Luke 7.41. So Luke 16.5. Some sins are pardonable, other sins unpar­donable, Matth. 12.31. Wherefore I say unto you, all manner of sin and blasphemy shall be forgiven unto men, but the blas­phemy against the Holy Ghost shall not be [Page 413] forgiven unto men. The Stoicks (as Tul­ly observes in his Paradoxes, and the Jovinians, Epist. 29. cap. 1. as St. Hierom testifieth in his Second Book against them, sided with them,) held, That all sins were equal, because all sins are aberrations from the rule, and a going beyond the bounds; but it is to be considered that some may wander farther from their rule, and out of their way than others. Some may shoot wider than others, though both miss the mark.

A sin against the First Table, caeteris paribus, is greater than a sin against the Second, 1 Sam. 2.25. as being more immediately against God. Whereas all sin hath its sinfulness from its opposition and offensiveness to so infinite a Majesty, Psal. 51.4. Against thee, thee only have I sinned. Thus we read that Witch-craft and Idolatry, which directly disown God as the greatest sins, 1 Sam. 15.13. And our Lord Jesus, when asked what was the first and great Commandment, answers, To love the Lord our God with all our hearts, &c. Matth. 22.11. Spiritual sins are greater than bodily sins; 1. As those by which we most imitate the [Page 414] Devil, who is for spiritual wickednesses in high places, Ephes. 6. All sin is from Satan per modum servitutis; but these sins per modum imaginis. 2. As those sins by which we most directly oppose God, who is a Spirit, Joh. 4.24. and therefore God most directly sets himself in battel-array against them. 3. As those sins that defile and pollute most the chiefest part of man, his spirit, in which regard the Apostle calls them fil­thiness of spirit; and distinguisheth them from the filthiness of the flesh, 2 Cor. 7.1. 4. As those sins which are the spring of all bodily and outward sins; Out of the heart proceed Murders, Blasphemies, Thefts, &c. Matth. 15.19. 5. As those sins have more of the heart and spirit in them; the malignity of sin, in regard of its Object, is from the immensity of that God against whom it is committed; in regard of its Subject, it's from the de­gree of that heartiness and willingness with which it is committed. To back-slide in heart, is more than back-slide from God with our tongues, and deny him vocally, Prov. 14.14. Such a one shall be filled with his own ways and wic­kedness. [Page 415] To err in heart, is the provo­cation indeed, Heb. 3.10. To err in heart is much worse than to err in our heads; the more of the heart and spirit in any Service, the more lovely and acceptable to God; the more of the heart and spirit in any sin, the more loathsome and abominable to God. 6. As those sins which have their full scope and swing. In bodily sins a man is cur­bed, as in Uncleanness, by the weakness or weariness of his Body; in Prodigali­ty, and Luxury, and Pride, by the weak­ness of his Estate; in Murder, by his Antagonist's strength, or his fear of the Law, or want of opportunity: But spi­ritual sins have none of these obstacles or hinderances. He whose Body is so weak, that he cannot know one Wo­man, may yet in his Spirit defile hundreds in one day. He whose Estate is so small, that he can scarce maintain himself, will yet in his thoughts keep a Table for a Prince, throw away hundreds upon pro­vision for the Flesh, and be as great an Emperour as he pleaseth. He whose sickness, and lowness of quality, and want of a convenient season, hindreth [Page 416] him from doing his Neighbour the least actual injury, may yet in his Spirit slay more than Sampson did with the jaw­bone of an Ass in a much less time.

Sins against Knowledge are greater than sins of Ignorance. Our Saviour tells the Jews, That if they had been blind, they had had no sin; but because ye say ye see, therefore your sin remaineth, Joh. 9. Sins against knowledge are sins against our own light, and thereby we offer violence to our selves, Rom. 1.21, to 28.2. More daring to God; for he who is ignorant of his Masters will, cannot do any thing, or omit any thing to dare him or to provoke him, because he doth not know what is displeasing to him; but he who knoweth what God would have, and omits what he commandeth, or doth what he forbids, may rather be supposed to commit the one or omit the other, because of his enmity to God. 3. As more against the mercy of God. Knowledge is a great mercy: The Ʋn­derstanding of Man is the Candle of the Lord. And sins against it are therefore the more provoking, because against the Divine goodness, Joh. 15.4. These sins [Page 417] against knowledge make way for the sin against the Holy Ghost, Matth. 12.32. Heb. 6.4, 5, 6. Sins against the Gospel are greater than sins against the Law. Those sins are against the natural Law, the moral, and the Law of Faith, Rom. 3.27. and are committed in the face of the Sun, as they are against the clearest Light, so they are against the sweetest Love, and therefore the more sinful. A Taper in the hand of a Ghost makes it look the more gastly; This is the con­demnation, Joh. 3.19.

Sins repeated and reiterated, are much greater than sins once committed: Here­by the habit of Sin is strengthened; fre­quent acts root the habits. Hereby the long-suffering of God is abused; for the more patient he is, the more he is pro­voked, Rom. 2.4. As in Numbers, one in the first place stands but for a single one, in the second place ten, in the third place for an hundred, the fourth place for a thousand; so here, each Repetition is a great aggravation; Prov. 29.1. He that being often reproved, hardneth his heart, shall be (see the grievousness of his pu­nishment, not afflicted, but) destroyed [Page 418] (the quickness of it) speedily, (and the irrecoverableness of it) and that with­out remedy. It's one thing to fall into the water, another thing to lie there; 'tis the latter that drowns men.

The Sins of the people of God are greater respectively than the Sins of o­thers; therefore they are said only to do evil, as if all the World beside were in­nocent, Jer. 32. The Children of Israel and the Children of Judah have only done evil before me. Deut. 32.6 1. As these Sins are com­mitted against the greatest Obligations on Gods part, against the electing, cal­ling, pardoning, adopting, saving-love, each of these is an aggravation of Sin. God accents Israels Sin from his special kindness, Hos. 11.1. Although I was an Husband to them. 2. As they are committed against the most solemn in­gagements on our part. Every of Gods people doth expresly before God, An­gels, and Men, promise and covenant to be the Lords, wholly, universally, and eternally the Lords. The Israelites a­vouched God to be theirs. And David swore that he would be Gods obedient Servant, Psal. 119. I have sworn, and I [Page 419] will perform, that I will keep thy righ­teous Judgments. And it's no mean Sin to be guilty of Perjury. God aggra­vates the Sin of his people by this, They all like men have transgressed the Cove­nant. 3. As these Sins are committed against the greatest helps to Obedience; An enlightned Mind, a renewed Will, sanctified Affections, an awakned Con­science, and a principle of Life or new Nature, are all opposed and resisted by their Disobedience. This cut the heart of David, that God made him to know Wisdom secretly, Psal. 51.6. 4. As the Sins of these men cause God to be more blasphemed and dishonoured than the Sins of others, Levit. 22.31. Nathan tells David, By this deed thou hast given great occasion to the enemies of God to blaspheme, 2 Sam. 12.14. Indeed, these by falling into sin after their Re­pentance, seem to repent of their Re­pentance, and to lick up their Vomit.

Sins of Omission may be greater in re­spect of the person committing them, a Believer, in regard of the means the Offender enjoyeth. The Word of the Divine Grace, in regard of the matter [Page 420] he omits, the Duties of the Gospel, and in many other respects than Sins of Com­missions in others, who have not such circumstances.

It is very evident, and cannot be de­nied, that Sins are unequal; for though Original Sin, as the Logicians say of Substantia, be not capable of magis & minus, of intension or remission, of ag­gravation or diminution; yet actual sins are like qualities and quantities which receive more or less addition or substra­ction, and have their Latitude and De­grees. For this cause under the Law there were diversity of Sacrifices for di­versity of Sin, Levit. 4.

2. I answer, that no sins are little sim­ply: Though there is a difference of sins consider'd comparatively, and so sins may be said to be little, if compared with those that are more hainous; yet no sins absolutely consider'd are little. The least Sin resembleth the Earth, which though but a point to the Heavens, yet is a vast immeasurable Body in it self.

1. Because all sins are against a great and infinite Majesty. Reader, it's the excellency of the Person whose Autho­rity [Page 421] is contemned, and Commands vio­lated, and whose Name is dishonoured by sin that gives sin its name, speaks its hainous Nature, and is the highest ag­gravation of it, Numb. 32.23. and this is done in all Sins. Friend, till thou canst hear of a little God contemned, abused, disgraced, and resisted by Sin, speak no more of little sins in excuse for thy al­lowance of them, Zach. 1.5.

2. Because the price paid to make sa­tisfaction for all sins of what size or sort soever, was a great price. It is the blood, the precious blood of the Son of God, Liv. 5.17, 18. and that only that can wash away the least Sin, 1 Joh. 1.7. Aaron must offer Sacrifice for pollution in a mans dream, that he never thought of possibly but in sleep. And for the Sins which the Jews committed ignorantly, not understand­ing them to be any offence to God; and in answer to those Types our Redeemer is said to die for the ignorance, the er­rors of the people. Reader, till that thou canst tell of a Sin so little, that somewhat less than the death of him who was God will satisfie for it, call no Sin little.

[Page 422]3. Because no little punishment is the due and desert of every Sin. The wages of Sin is Death, and Hell, and infinite Wrath of an Almighty God; and there­fore its the wages of every Sin, Rom. 6. ult. A quatenus ad omne valet consequen­tia. Because fire as fire burns, therefore every fire burns; because Sin as Sin damneth, therefore every Sin damneth. So that all Sins bring greater intollerable eternal Sufferings. Endless banishment from the blissful presence of God and Christ, everlasting burnings amongst Devils and damned Ones, is the desert of every Sin. Reader, when thou canst tell of a little Fire, and little Torments in Hell, and little horrors and terrors of Soul, there to be the fruit of Sin: Call not any of thy sins little. Another thing, Reader, I would advertise thee of; No Sin is little to him who thinks it so. Sins may be said to be mortal or venial: 1. In respect of their own Nature, and so no Sins are venial; but the least is mortal. 2. In respect of the Divine Favour. 3. In regard of the Issue. In the two last respects, all the sins of such as believe and repent are venial; not [Page 423] in the Popish sense, so as to be in their own nature no transgressions, but prae­ter-transgressions of the Divine Law, and not properly sins, but analogically, but they are venial, as God for Christ's sake doth forgive them. Either those Sins which they term venial, are forbid­den by the Law of God or not; if not, they are no Sins, or the Law of God is imperfect; if they be forbidden, they are mortal. For cursed is every one that continueth not in all things written in the Book of the Law to do it, Gal. 3.10.

3. I answer, suppose Sins of Omission were little, yet it is folly and madness upon this to allow of them. A mote in the eye is a little thing, it hindereth our sight of the Sun, and is big enough to put us to great pain, and to disturb our whole Body. The Flies and Lice of Egypt were little Creatures, but great Plagues. The sting of a Bee is a little thing, but it puts us to grievous torment. He who refused to give a few crumbs, was denied one drop, Luke 16.21. A flie spoils an Alablaster Box of Oynt­ment; a little poyson spoils much whol­some Liqour.

[Page 424]1. If they were little, yet they are Sins, and that enough to set a good man against them. It's as much Treason to Coin a peny, as a twenty shillings piece; because the Royal Authority is as much violated in the one as in the other. There is the same rotundity in a little Ball or Bullet, as in a great one. The Authority of God is as truly despised in the breach of the least Commandments, as some are called, as in the breach of the greatest, as others are called, Matth. 22.36, 37. A sprig of Wormwood hath the same bitterness with the Plant. A drop of Sea-water hath the same saltness with the Ocean. The smallest Sin is a breach of the Royal Law as well as the greatest, 1 Joh. 3.4. Though the Ob­ject may be different, yet the Command is still the same. And the wise man tells us, That the Law must be kept as the apple of the Eye, which is offended by the smallest dust, Prov. 7.2. The brats of Babylon must be dashed against the Wall, as the strongest men must be de­stoyed.

It's worth the while to observe in Scripture how lesser Sins (being of the [Page 425] same nature) have given to them the names of the greater. Malice is called Murder, lustful looks Adultery, sitting at Idolatrous Feasts (though which no thought of worshipping the Idol) Ido­latry, Job 31.27, 28.

This is argument enough against the smallest Sin, that it is a Sin. As the Will of God is the highest motive to Obedi­ence, so also against Disobedience. All Sin, as Sin, affronts the Divine Domi­nion, as if he had not Authority to com­mand us; and to the Divine Wisdom, as if God did not know what were fit for us to do, and to forbear; and to the Di­vine Grace, as if he had no respect to our good in his Precepts; and is not this sufficient reason for our hatred of it, and watchfulness against it?

Reader, I Know thou wouldst not venture upon a spoonful of Poyson, but wouldst consider its of the same nature with a pint or a quart; and why wilt thou venture on any Sin, be it never so little in thine eye, when it is of the same nature, a transgression of the same Law, a contempt of the same Lord with the greatest. It is Murder to stifle an Infant [Page 426] in the Womb, as well as to kill a grown person.

Reader, whatsoever hath the nature of Sin, must be the Object of thy hatred, let it be comparatively little or great.

2. These little sins (if they be so) will make way for greater. Little wedges open the way in the most knotty wood for bigger. As Thieves, when they go to rob an House, if they cannot force open the doors, or break through the Walls, let in a little Boy at the win­dow, who unbolts and unlocks the door, and so lets in the whole Rabble. Thus the Devil, when men startle at greater sins, and by them he hath no hopes to get possession of their Souls, he puts them upon those sins which they think little, and by these insensibly en­ters; for they once admitted, open the doors of the Eyes, of the Ears, and of the Heart too, whereby the whole Le­gion enter, and rule and domineer in their Souls to their ruine. Men do not, indeed they cannot imagine the woful consequences of neglecting their watch against the least Sin. How many who have been so modest and maidenly at [Page 427] first, that they would not so much as give a lascivious person the hearing, when he hath spoken wantonly; yet by giving way to their own foolish thoughts, have at last prostituted them­selves to their pleasure without any shame. Sinners increase to more un­godliness, when they once venture down hill, they know not where nor when to stop. Work-men bore holes with little Wimbles, which make way for the driving of great Nails.

When Pompey, saith Plutarch, could not prevail with a City to billet his Ar­my, he yet perswaded them to take in a few weak maimed Souldiers; but those soon recovered strength, and let in the whole Army, to command and govern the City. Thus Satan by sins of Infir­mity prevails at length for sins of Pre­sumption. Great storms arise out of little gusts; and Clouds no bigger than the palm of a mans hand, comes in time to cover the whole Heavens. The greatest River is fed with drops, and the biggest Mountain made up of atomes. As Sylla said, when (in his Proscription time, that he slew so many) one plea­ded [Page 428] for the life of Caesar, In uno Caesare multi Marii. In one little Youth, ma­ny old subtle men; so in one little Sin, there may be many great ones. When one evil Spirit hath got lodging in the Heart, he prepares it, and makes room for seven more wicked and worse than himself.

Keepers first ply their Deer with little Beagles till it be heated and blown, and then they put on their great Buck-Hounds. So the Devil first plies us with little sins, afterwards when we are used to them with greater. One circle made with a stone in the water, makes way for a second greater than it, the second for a third greater than that, &c. Rivers (far from their Springs) grow as they go along greater and greater, and en­large their Chanels, till at last they empty themselves into the Ocean. Thus Sin incroacheth by degrees upon the Soul, if it can get but one of its claws into us, it will quickly follow with its head and whole body. A little Leaven leaveneth the whole lump. Unfaithfulness to God is first discovered in the smallest matters, then it proceeds to greater [Page 429] things. As the decay of a Tree is first visible in its twigs, but by degrees it goeth on the bigger Arms, and from them to the main body.

As it is the nature of a Cancer or Gangreen to run from one Joynt or part of the Body to another, from the Toe to the Foot, from the Foot to the Leg, from the Leg to the Thigh, and thence to the vital parts. Do we not sometimes see a whole Arm imposthu­mated with the prick of a little Finger, and have we not sometimes heard of a great City betray'd, by the opening of a little Postern. These little sins will grow to great ones, if let alone. Time will turn small dust into stone. The poysonous Cockatrice at first was but an Egg. General Norris re­ceived a slight wound in the Irish wars, which he neglected, whereupon his Arm gangren'd, and both Arm and Life were lost toge­ther. Small Twigs will prove thorny Bushes, if not timely stubbed up.

3. The least sin is damnable. The smallest bit of sin is a murthering morsel, Deut. 27.26. Cursed be he that confirmeth not all the words of this Law to do them. To eat a little Leaven seems a small thing, yet it's a cutting off from Israel, Exod. 12.19. Gathering a few sticks on a Sabbath, looking into the Ark; nay, [Page 430] touching the Ark, are all punished with death.

It's observable how God urgeth the Command to abstain from blood (which seems a small matter) with this argu­ment; as they desire God to do any good for them or theirs, Deut. 12.22, 23, 24. and upon pain of death. Friend, a lit­tle thing, a prick of a thorn festring, the kernel of a Raisin, a small bone in thy Throat may deprive thee of thy natural life; and these little sins, as thou callest them, may hinder thee of eternal life. A small leak in a Ship unstopt, may sink it. A dram of poyson diffuseth it self to all parts, till it seize and strangle the vital Spirits. A Pen-knife will stab mortally, and kill a man as surely as a Sword. A Pistol will kill as dead as a Cannon. Caesar was slain, as some re­port, with Bodkins. There are other Diseases mortal beside the Plague. Some have been eaten up by Bears and Lions, others by Mice and Lice. It's spiritual Murder to stifle and suppress the Con­ceptions of the Spirit in thy Soul, as well as to do open despight to the Holy Ghost.

The Rabbies reckon'd up 613 Com­mandments of the Law, and distin­guished them into greater and lesser; the lesser they judged might be neg­lected with little or no guilt, but what Scripture makes deadly, men must not make indifferent. Gods thoughts are not as their thoughts in this parti­cular, Ezek. 18.3. The Soul that sins shall die, without a distinction. Thou mayst say of Sin, as Lot of Zoar, It is but a little one, and my Soul shall live; when thou hast much more cause to say as Jonathan, Behold I have tasted but a lit­tle honey, and I must die, 1 Sam. 14.43. I have been guilty of a little Sin, and without Repentance, I must die eternally for it. A little spark may kindle such a fire as may burn down a whole City.

4. How little soever they should be in their own nature, they become great by thy allowance. The nature of Sin stands not so much in the material part of it, which is often little, but principally in the form or anomy, which is the breach of Gods Law, and also in the manner or carriage of the heart in its Commis­sion. A Sin may be great in abstracto, [Page 432] as the fact is measured by the Law, and as the matter of it may be, and yet small in concreto; and by circumstances as not allowed of, or domineering in the Soul. On the other side, a Sin may be small, as measured by the Law, or according to the nature of the fact; and yet great by circumstances, as liked and approved by us. In a Corporation, a man of a great Estate and Quality may be an inferior and underling in point of Authority and Sway; and one that is of small Estate or Degree may be chief Governour. Sick Bodies love to be gratified with some little bit which they love, though it never so much favour their Disease. As some Favours we re­ceive from God are little in their kind, but great in their circumstances, and so very ingaging to the Creature; as to have a little Food sent in, when a man is starving, &c. So there are some Sins which may be small in their nature, but by the time when, or wilfulness of the Sinner, may be very great. For a man to commit a Sin materially greater, is not so great a Sin as to commit a lesser with deliberation. To commit actual [Page 433] Adultery out of ignorance, or for want of advice, is not so great a Sin, as for a man to be guilty of adulterous thoughts with allowance, and advised­ly. Reader, take heed of this, for thou wilt find at last that it will be an hard thing to give them comfort, who sin with counsel, though in small matters. A sin little in its nature, the more it's allowed, and the more wilfully commit­ted, the greater it is; nay, it may be much greater than Sins materially great­er; if these be not committed plena vo­luntate, with a full consent of will. As a little stone thrown with a strong Arm will do more harm than a much greater stone thrown with a weak Arm. So a little Sin committed with security, deli­beration, and allowance, will more wast the Conscience, and wound the Soul, than far greater out of infirmity and inadvertency. Petty Princes usual­ly prove the cruellest Tyrants, and do the most mischief to their Subjects. Friend, dost thou not consider where ever Sin reigneth, it is horrid hainous, most defiling and damning; and thy lit­tle Sins may reign as well as great ones. [Page 434] There have been Kings of Countries, (as here in England in the time of the Hep­tarchy) nay, of Cities among the Greci­ans, as well as Emperors of vast and large Dominions. There are Mayors and Constables commanding in chief in their places, as well as Justices and Judges. A little hair hanging in the pen may make a great blot, and thy lit­tle Sins allowed, will very greatly defile and wound thy Soul. In this sense, what the Philosopher saith is true, [...], are [...], the smallest errors prove most dangerous, Arist. Polit. lib. 5. cap. 8.

5. The baser and unworthier art thou to fall out with thy best Friend for a lit­tle small matter. Ah, how great is thy ingratitude to disobey, and provoke, and displease, and dishonour the blessed God, to whom thou art so infinitely ob­liged for a poor small business? And what folly and madness is it to forfeit the Divine Favour, and incur his Anger, and to expose thy self to infinite tor­ments for a trifle, a bable, a light, little, inconsiderable thing. God aggravates the Sin of the Jews, and threatneth them [Page 435] severely for it, Amos 2.6. That they sold the poor for a pair of shooes; that they sold what was of so great value, his peo­ple for a pair of shooes, so poor and mean a price. Friend, how will he deal with thee, if thou sellest thy own Soul and eternal salvation, the blood of thy Saviour, the love of thy Father, and all the joys and delights of the other World, for a pair of shooes; for that which thou thy self acknowledgest is but a small and little matter. Truly, the less the thing, the greater thy contempt in denying to do it. Ah, who will stand with his God for a tittle, for a small mat­ter? Truly, the less the matter is, the greater is the malice that will offend and provoke God for it. How great is the unkindness to stand with God for a tri­fle? How little dost thou esteem thy God, the God of all Consolation? how little dost value his Love and Grace, and Favour, and endless fruition, to part with all for little or nothing?

The less, Reader, the thing is for or about which thou sinnest, the greater is thy Sin. Believe it, that by which thou wouldst excuse thy sin doth increase it. It [Page 436] hath been formerly said, If a man will break his faith, it should be for a King­dom, for something of worth; yet this Sinner were a loser, though by break­ing his Faith, he could gain the whole Earth; what then is that man who will lye and forswear himself for a peny. Though no man should presume upon Sin, because its present profit will be great; yet there is more unkindness, more folly, and more sinfulness in sin­ning for a little. Some like Eagles, will not stoop at flies, scorn to sin for a small matter; others as Ants will be busie about the least dust, will break the Law for a very little; the former are bad, the latter worse.

6. The less they are, the more they call for thy care and caution; for they are the harder to be cured. As a wound made with a Bodkin, if deep, is hardlier cured than a wound with a Sword, be­cause the Orifice is so small, and present­ly almost closeth up, and so the wound bleedeth inwardly, often to the death of the Patient. It's much more diffi­cult for the Mariner to avoid Quick­sands, that are hurried hither and thi­ther, [Page 437] then known Rocks, though Sands are small things, and Rocks are great vast bodies. Besides our proneness to despise and slight them, causeth our more frequent falling into them, as also our lying longer in them without repen­tance.

7. Small Sins are not expiated with­out infinite satisfaction, and must they then be dallied with? there is more ma­lignity in the least sin, than the whole Creation can expel; and more Venome than Men & Angels can antidote against. Friend, consider it, thou sayst they are little sins, therefore I may live in them. Did Christ die for them, and wilt thou live in them? Dost thou not know what prodigious drops of sweat, what clods of blood, what strong cries, and groans, and prayers, the least Sins cost thy Redeemer? Dost thou not know that their weight was so heavy (as little and light as thou fanciest them to be) that they pressed and bruised his bles­sed Body, that they oppressed and amazed his blessed Soul; yea, that they made him, who is valour and courage it self, obedience and dutifulness it self, [Page 438] love and pity it self to shrink and draw back, and pray against his Duty to his Father, and his own Mercy to fallen man, and decline the very end and er­rand for which he came into the world. Reader, think of it. As Austin saith, what matters it whether a Ship be over­whelmed with one great Wave, or sunk by a small Cranny in the bottom, where­at the water enters drop by drop. And else-where, what easeth it a man to be pressed to death with an heap of small sand, more than with a sow of lead; or to be strangled with a pack-thread ra­ther than with an halter.

Reader, I would not have thee think any of thy sins little. It's unbecoming a Christian to entertain such a thought of his sins; nay, it greatens his sin, for him to presume it is little. As we should not lessen the Mercies of God, but al­ways think them great, and too great for us, and our selves less than the very least of them; so we should never les­sen our sins, but judge the least of them great, and the lightest of them heavy, and every of them too great and too heavy for us to bear; and upon these [Page 439] accounts loath and leave them. Friend, think of what I have said of little sins, and certainly thou wilt be of another mind than to allow of them, because they are little; and rather reject them, because they are sins. Is there any thing that God hates but sin, and must that be the Object of his hatred? Is there any thing that offends God, or grieves his Spirit, but sin, and will no­thing delight and please thee, but what provokes and displeaseth him?

4. I answer, that Omissions are not little sins. I have already largely proved, that in some respects, and as they may be circumstantiated, they may be much greater sins than sins of Com­mission. Reader, consider what is writ­ten in the danger of sins of Omission before the Uses, and then judge whether they are little sins or no.

Are they little sins which do most op­pose the Mind and Will of God, which make way for whole herds of Sins of Commission, and which do exceedingly grieve the good Spirit of God? Are those little sins which God complains of so frequently, threatneth so severely, [Page 240] and punisheth with such dreadful Judg­ments; on their Bodies, on their Souls, in this World, on both eternally, in the other World without any remedy? But, Friend, consider farther;

1. Can that sin be little which deni­eth God the highest Honour, and great­est Homage, and chiefest Respect which the Creature oweth to him? What is that which is the choicest Jewel in the Crown of his Glory? whence do the greatest Revenews of his Honour flow? Are not our highest esteem, our hottest love, or strongest trust, and our most reverential awe of his sacred Majesty, the best and the most we can give him; and can the omission of these be a little sin? The forbearance of Commissions is but the skirt, and garment, and out-side of that Obedience which we owe to God; it is the giving up our hearts and souls to him, in our most enlarged de­sires after him, and spiritual delights in him, and superlative valuation of him, which he requireth of us, and principal­ly looks after, Micah 6.8. He hath shewed thee, O man, what is good, and what doth the Lord require of thee, but to do [Page 441] justly, to love mercy, and to walk humbly with thy God. Surely, if any sin be lit­tle, it's that which incroacheth least upon the honour of God, not that which injures so greatly his Royal Prerogative. He that robs his Soveraign of some petty goods, cannot be so great a Transgressor as he who would rob him of his Crown and Kingdom.

2. Is that a little sin which provoketh God to inflict the greatest punishment: Either we must believe that God punish­eth men more or less, according to the nature of their offences, whether great­er or lesser, or else we must accuse him of injustice. The Apostle undertakes to prove him righteous, because he ren­ders to every man according to his works, Rom. 2.5, 6. If so, where he inflicts the greatest Judgment, there must be the greatest sin. Now all Divines conclude, the punishment of loss, which they say is for our Omissions, to be far greater than the punishment of sense, which is for our Commissions. It's the general as­sertion, That departing from God, and all good for ever, will vex and torture the Soul, more than the flames of Hell [Page 442] can pain and torment the Body. There­fore it is observable, that our Saviour sometimes speaks as if all the misery of the damned were privative, and did consist in their banishment from him. Then will I profess unto them, I never knew you. Depart from me ye workers of Iniquity, Matth. 7.23. This is all. Poena damni poenalior est quam poena sen­sus, Chris. As the Sinner hath neglect­ed to do good. They have left off to be wise, and to do good. So he shall be banished from all good, and that for ever. The Omission of good was his Sin, and the amission of good shall be his punishment. As he delighted not in blessing, so it shall be far from him. Ah how far will that be from the poor Crea­ture, which shall never never come to him. Friend, If the pain of loss be greater than that of sense, (for which cause in Scriptures, and Fathers, Hell-torments are called damnation,) and this pain of loss be the punishment of thy Omissions, then it must needs follow, that Omissions are greater Sins than Commissions, and for that cause more severely plagued by God. The presence [Page 443] of God is the Heaven of Heaven, Psal. 16. ult. In thy presence is fulness of joy; and the loss of God is the Hell of Hell. They shall be punished with everlasting de­struction from the presence of the Lord, 2 Thess. 1.9. Which loss is the fruit of Omissions, and therefore, Reader, do not presume them little.

3. Is that Sin little which Christ could not satisfie for, without his observation of the whole Law. There was requisite that Christ might be a compleat Savi­our, both active and passive Obedience, His active answers our Omissions or Sins against the Precept; what was neglected by us, was performed by him; and his passive answers our Commissions or Sins against the prohibition; because we do much evil, he suffer'd much evil. Now though we think this was a small part of his Humiliation, yet upon serious consi­deration we shall find it otherwise. For him that was the great Law-Maker, to become the Law-Observer; For him that was above all Law, to be made under the Law, is a condescention in­deed. Therefore the Apostle speaks of the Love of God to be the greater, [Page 444] because he sent his Son made under the Law. As the Son of God, the infinite absolute Lord of all, and Law-Maker to all, he might have pleaded exempti­on from the Law; though the humane Nature, as a Creature, consider'd sepa­rately from the Divine, was obliged to the observation of the Law; yet being in conjunction with the Deity, and ma­king one Person with the Son of God, it was priviledged as to keeping the Law; but he humbled himself to do it, that he might satisfie the Divine Justice for our Omissions. Indeed, it is no disparage­ment to men, no not to Angels, to be subject to the Law of God. It is as essential to them as their dependance is, by virtue of their Creatureship; but it was a great Humiliation in Christ to be bound to that Law of which he was Lord, especially if we consider these two things:

1. That he must be Man, before he could be made subject to the Law. For as God, he was altogether above it. As the Apostle saith, He was made of a Wo­man, made under the Law, Gal. 4.4. His Incarnation was the first, and greatest, [Page 445] and lowest step of his Humiliation. It was not so great a marvail, nor so great a suffering for Christ, being man, to die, as for the Son of God to become man; he emptied himself, and made himself of no reputation, when he was made in the like­ness of man, Phil. 2.6. For God to be­come man, was an emptying himself of his Credit, and stripping himself of his Robes of Glory, and is the first aenigma in the Apostles mystery of Godli­ness, 1 Tim. 3.16.

2. He was bound to perfect personal Obedience upon pain of the Laws curse. I mean not on pain of bearing the Laws curse as he did, notwithstanding his per­fect Obedience for others, but for him­self. He was under the same Covenant with God, in regard of himself, that the first Adam was, and if he had failed in Obedience, as Adam did, his Humane Nature had been separated from the Divine, and had perished withall in him for ever. That Covenant under which the Redeemer was for himself, had no grains of allowance for the least infir­mity, nor would admit of Repentance for the smallest defect or offence; so [Page 446] that if he had swerved the least from the Law, he had been uncapable of suffer­ing and satisfying for others, Heb. 7.2. ult. and also had disjoyned the Humane Nature from the Divine, (which could not continue in Conjunction with a sin­ful manhood,) and his Humane Nature with all he undertook for, must have born the curse of the Law for ever. Reader, is that little, which cost Christ so much to satisfie for? Was it easie to fulfil all Righteousness, to obey all the rigid Exceptions of the Law to the ut­most, to answer all its demands which was still crying for work, yet afforded no help, neither allowed the least mercy in case of failing. I hope thou wilt not hereafter live in any Omission, upon pre­sumption that it is but a little sin, when it intrencheth so greatly upon the Di­vine Prerogative, hath the greatest pu­nishment inflicted on it in the other World, and brought the Son of God to be made of a Woman, and so to be made under the Law here, that he might satisfie for it: For if after all this thou should continue in it, I must say to thee, as Saul to Jonathan, with some alteration, [Page 447] Knowest thou not that thou hast chosen, this Son of the Devil to thy own confusion, 1 Sam. 20.30.

CHAP. XLV. Another excuse for sins of Omission (which is a cause of them) that they would be unseasonable, and so are deferred to that time which never comes, with the answer to it.

2. A Second excuse that men have for their Omissions, is the un­seasonableness of the performance of their Duties. They grant, that they ought to perform them, that God re­quires it of them, and they must be done; but the present time is very incon­venient, other affairs now call for their presence, and an another time they may be done with more advantage. So the Jews served God about building his House, Hag. 1.2. They acknowledged it was very fit that Gods House should be re-edified, and very sad that his House should lie wast, whilst their own [Page 448] were ceiled, but the time was not yet come, it was unseasonable at present; they being amongst wicked Neigh­bours, who would possibly scoff at them, and oppose them, if they should go about it; it was best to defer it till another season. Thus Felix, when Paul's discourse of Judgment to come, had con­vinced him so far, that he trembled, most unhappily denieth him leave to proceed; but defers him to a more con­venient season, which never came that we hear of. Many persons put off in a Morning Closet-Prayer, and Family-Duties, pretending they shall be better at leisure before Noon, and thereby come to neglect them wholly for that part of the day. As Saul forbad the Priest to ask Counsel of God, for want of leisure, 1 Sam. 14.19. Others, when Alms are desired of them, by fit Objects of Charity, will not deny them posi­tively, but do it really, by deferring it till another season, which the poor Crea­tures never see. Thus the Devil de­stroyeth many Souls, by prevailing with them to delay their Faith and Repen­tance upon pretence; hereafter will be [Page 449] time enough, and then such and such affairs will be over, and then they will be more at leisure to mind them. If he can thus gain time of men, he doubts not but to make them lose thereby an happy eternity; he is pleased well enough to hear men say, they must and will re­pent, they must and will believe, know­ing there are few in Hell who enjoyed the Gospel, but sometime or other said as much; but as long as it is in the fu­ture Tense, I will, and I will, and he can perswade them that they are unsea­sonable Duties at present; he fears no­thing, as knowing himself sure enough of his prey.

To take away this cause of Omissions, I shall answer this excuse.

1. I answer, by confessing (that it may be) that some positive Duties may at some times be unseasonable. The best sort of Food is not always in season. So­lomon tells us, There is a time to sow, and a time to reap, Eccles. 3.1, 2. All the year is not Seed-time, only some part of it. And it must be granted, that every thing is most beautiful in its season, vers. 11. then in its season it is most lustrous [Page 450] and lovely, most amiable and comely The grace and glory of an Action con­sisteth much in the right timing of it; therefore it is the praise of a good man, That he bringeth forth his fruit in due sea­son, Psal. 1. And it highly advan­ceth the Wisdom of God, that all his Actions are done in the neck, in the joynt, in the fittest opportunity possi­ble. When the fulness of time was come, God sent his Son, Gal. 4.3, 4. He hath out of his goodness allotted time for every Duty, Eccles. 3.1. There is a time to every purpose, and Duty for every part of time, so that a man can never say at this time, I have nothing to do. Nay, God hath allowed a season, an opportu­nity for every thing, wherein, by a con­currence of helps and means, it may be done with most ease and advantage, Isa. 50.4.

2. I answer, that some positive Du­ties are never unseasonable. To honour our God, to work out our Salvation, to keep a good Conscience, to love and believe in our Lord Jesus Christ, are al­ways in season. These, and such like, [Page 451] ought to be concommitant with every part of our time. Trust in the Lord at all time, Psal. 62.8. I will bless thy Name all the day. Blessed are they that keep Judgment, and do Righteousness at all times, Psal. 106.3. Therefore it is as some observe, that when Solomon men­tions a time for several things, he men­tions no time for doing evil, because that must never be done; and no time for doing good, because that must ever be done. That which ought to have no being, should have no time to be in. That which ought always to be, needs not the mention of any particular time to be in.

3. I answer, that no Duties are un­seasonable, when more good than hurt is done by the present performance of them. To reprove our Neighbour of­fending is a Duty; yet if I knew that my reproving him at this time would make him curse and swear, and sin more a­gainst God, I would defer it till another time; but if I thought that I should not have another season to do it in, and that present Reproof would only put him into a little pet or passion at present, [Page 452] but afterwards probably he would con­sider it to his advantage, I would em­brace the present opportunity. He that will omit that Duty till all things con­cur to his mind for the performance of it, must never perform it. There is hardly a step to be taken in our Journey towards Heaven, but there is a block in the way to make us stumble at it, or go aside for it: That if I will observe the Wind, I must not sow at all.

4. I answer, Take heed that this pre­tence of the unseasonableness of Duties be not a device of the flesh, and a wile of the Devil, to cloak and cover thy unwillingness to performance of them. It's easie to find some shift for every sin; and truly there is none thou canst live in, but Satan and thy own heart toge­ther will help thee to sufficient grounds for them. Scarce any are gone to Hell without some reason on their side for going thither.

5. I answer, that we must consult God and his Word for Wisdom to know, and faithfulness to perform our Duties in their best seasons. The heart of the wise discerneth both time and judgment, Eccles. [Page 453] 8.5. A good man that looks to God and his Word with a single eye, desiring to know what he should do, and when he may do it best to the pleasing of God, shall be taught and led by the Spirit of God in the way which he should go in. The Word of God is perfect, and directs thee about the fittest seasons for thy Duties. It teacheth thee when to mourn, Joel 2.13, 14. Isa. 22.22, 23. when to rejoyce, Exod. 15.1, 2. Nehem. 8.10. when to pray, and when to sing, James 5.13. when to reprove, and when to be silent, Amos 5.13. when to give, and when to forbear giving, Prov. 3.27. Yet still there will be much need of Christian prudence, and it may be helpful to thee to observe some general Rules.

1. That a greater good be preferred before a lesser, and a more weighty Du­ty always have the precedency of what is less weighty. Though a lesser good, and a less weighty Duty must be minded in their time and place, yet the greater must have the precedency, Matth. 6.33. Publick advantage must not be crouded out, and put by for private, nor spiri­tual good give way to temporal. Shimei [Page 454] shew'd his folly, in minding his wealth more than his life. And Mary, her wis­dom was, improving the present time for her Soul, when Martha was troubled about other things.

2. That generally the present time be laid hold on, and the first opportunity for the doing of good. Time is bald behind, and therefore its good to take it by the fore-lock. It's the Mariners wisdom to take the first good Wind that offers it self for his Voyage; and it may be the Merchants policy to take the first Chapman. The Apostle saith, While ye have time, do good to all, Gal. 8.10. im­plying, that they will not always have it, it is winged and flieth away.

Sometimes I confess it may be pru­dence (as circumstances may be) when there is a probability of enjoying ano­ther season to defer it at present; but usually it is best to take the present, be­cause future time is uncertain, and then it may be said, A price was in the hand of a Fool, and he wanted an heart.

3. That if it be evident, that more hurt than good will be done by our pre­sent performance of our Duties, we for­bear [Page 455] and defer them. For those Duties that do not bind us ad semper, God leaves much to the wisdom of the faith­ful Christian as to the season of perfor­ming them.

4. That a certain good at present must be chosen before an uncertain future good, though greater than the former. If I have a price now in my hands to do my self or Neighbour some good, and neglect to improve it; but defer it, hoping hereafter for an opportunity of doing my self and Neighbour more good, this is sinful. I doubt not, but Felix sinned in putting Paul off till another season, though he had intended to hear him af­terwards for his own greater profit, (which he was far enough from) be­cause he must know that his own l [...]e, continuance in his Government, and Paul's life were all at the pleasure of ano­ther, not at his own.

Reader, if thou art upright with God, what is said will be sufficient; but if out of the deceitfulness of thy heart, thy plea be only a pretence for the total omission of thy Duty; know assuredly, that if thou canst find no season to do [Page 456] God Service, he will find no season for thy Salvation.

CHAP. XLVI. A third excuse for sins of Omission. It is but one sin, with the answer to it.

3. A Third excuse which men have for sins of Omission, is, It is but one Duty I omit, and I hope there is no such great danger in that. Though I do not read the Word, yet I pray; though I examine not my own heart, yet I read Scripture, and mind prayer; It is true, I give not to the poor, but I am painful in my Calling, and provident [...] my Family, as God commandeth me. What hurt can there be, if some one se­cret Duty (the omission of which can­not be scandalous) should never be performed? Surely, God who know­eth our weak, infirm, nay, wicked and d [...]praved natures cannot exspect universal Obedience to his positive or negative Commands. He understands that Perfection is impossible to the hu­mane nature since the Fall; and there­fore [Page 457] sent his Son into the World, to take away the sins of it.

To cure the distemper of the brain; for it's a kind of phrensie which makes men argue after this rate; consider,

1. That there is a vast difference be­tween thy being guilty of many sins, and allowing thy self in one sin. Grace may consist with the being of many sins in the same subject, but not with the liking of one sin. As the love of money is the root of all evil, so is the love of Sin the root of all the evil that befals the Sin­ner. He who knew he could not hinder the inherency of many sins, yet desires and endeavours to prevent the regency of any one Sin, Psal. 119.132. Order my steps by thy Word, and let not any ini­quity have dominion over me. Oserve, not any iniquity.

2. Consider, that the Omission of one Duty may send thee to Hell, as well as the Omission of many Duties. One Knife, one Sword, one Bullet, one blow may kill a man as well as a thousand. If thou allowest thy self in one Omissi­on, thou art a Servant to this one Sin, ( For his Servant thou art whom thou obey­est, [Page 458] Rom. 6.16.) and so the Devils Slave, (for he hath thee as fast by this one Chain, as by many,) and conse­quently an Enemy and Rebel against God, and accordingly shalt suffer eter­nally. Thy Soul, Friend, is the price of every sin, and when thou allowest thy self in any one, thou dost implicitly, though not expresly, bargain with the Devil thy Master, to sell him thy Soul for the wages of unrighteousness, 1 King. 21.20. One man in Law may keep possession, and keep the right owner out of his Estate. One sin may keep pos­session for Satan, and hinder Jesus Christ from his Right; I mean from sitting on the Throne, and swaying the Scepter of thy Soul. Wallowing in one puddle defiles the Body, and tumbling in one piece of filthiness defiles the Soul. One piece of ward-Land, though but a quar­ter of an Acre, makes a man liable to the King, and brings in his whole Estate, though he be worth thousands per an­num. Therefore, Friend, do not say, it is but one sin, and I may be bold with it; but rather, it is Sin, and so mortal, and I may not allow it. As Christ gave him­self [Page 459] to redeem thee from all iniquity, Titus 2.14. So do thou give thy self to him in all manner of Duty. How se­verely have some been punished for one Sin. Moses, for not sanctifying the Name of God at one time. Eli, for omitting to reprehend his Children, according to their wickedness, which was one Sin. Aarons Sons, for not fetching their fire from the Altar (as some judge) were struck dead, Levit. 10.1, 2. If the Righteous be recompenced on the Earth, much more the Transgressor and the Sinner. Take heed, if Saul's sparing one Agag, lost him his temporal, thy spa­ring one Sin, lose thee not the eternal Kingdom.

3. This one Sin will not go alone; thou mayst hope when thou hast opened the door for this one Sin to enter, that thou canst presently shut, and keep out its associates, but it is impossible. Sins are sociable, and ever go in company. First, one evil Spirit takes possession of the man, and then seven more worse than himself. As there is a concatenation of Graces, where one goeth all the rest fol­low, 2 Pet. 1.5, 6, 7, 8. so there is a [Page 460] concatenation of Sins, 2 Tim. 3.2, 3, 4, 5. They are so linkt one in another, that as in a Chain, the drawing of one link brings with that a second, and that a third, and that a fourth, and all are drawn to the very end of the Chain. When Dalilah had enticed and prevailed with Sampson, then come the Lords of the Philistines and bind him, and put out his eyes, and set him to grind at the Mill, and to make them sport. When one sin by its flatteries hath deceived and possessed thy Soul, then come others more potent and lordly to strengthen Satans hold, and make way for others. Any one sin allowed is a great-bellied Monster, who hath a numerous brood in the Womb of it. It doth insensibly harden the heart, and strongly disposeth it for other Sins; as one wedge makes way for another. Who could have thought that David's idleness should be accompanied with so great and cursed a crew.

He who neglects Morning-Prayer, is hereby disposed to neglect God in his Calling, and to buy and sell, and do all without his counsel. Consider, [Page 461] Friend, if thou fall from the top of a Ladder but one round, it will be many to one if thou stop before thou comest to the bottom.

4. This one sin allowed makes thee guilty of all sins. By the breach of one Command thou disownest the Authority by which all the Commands are enjoy­ned, James 2.10. For whosoever shall keep the whole Law, and yet offend in one point, is guilty of all. It's true, he doth not break the whole formally; he may be no Thief, no Murderer, &c. But,

1. He breaks the whole Law interpre­tatively. He slights and despiseth the Author of the whole Law. He cannot obey God in any Command, who en­deavours not to obey him in every Command; the Apostle subjoyns this reason, for he that said, Do not commit Adultery, said also, Do not kill; so that if thou commit not Adultery, yet if thou killest, thou art a Transgressor of the Law.

2. He breaks the whole Law collective­ly, though not distributively. All the Commands are ten words, but one Law. The whole Law is one Copulative or [Page 462] Chain, break one link, you disorder and mar all. The whole Body suffers by a wound given to any one part. The Commands are consider'd all together, (not severally) as they make one en­tire and perfect rule of righteousness, from which whosoever swerveth in re­gard of any part of it, must needs swerve from the whole.

3. He breaks the whole Law eventu­ally, though not intentionally, in the consequent of his Disobedience to one Command. He is liable to the same Curse with those that break every Com­mand. He is as truly out of favour with God, as if he had kept never a Com­mand. Any one condition not obser­ved, forfeits the whole Lease, be it ne­ver so large; and any one Command not obeyed, forfeits the benefits of the Gospel, and subjects the Soul to eternal damnation.

4. He breaks the whole Law habitu­ally, though not actually. The same wicked nature which carrieth him out to break one Command wilfully, would carry him out to break them all, if it were not restrained. This mans heart [Page 463] breaks every Command, though his hands be tied, and he is hindred from breaking many of the Commands.

5. He breaks the whole Law by the breach of any one, because he sins a­gainst love, and breaks that bond and knot which keeps and fastens the whole Law together, Rom. 13.10. Qui uno peccavit omnium reus est, peccans con­tra charitatem, in qua omnia pendent, Aug. Epist. 29. He that breaks one Com­mand is guilty of all, because he sins against Charity, on which all hang, saith Austin. Therefore upon the breach of one, viz. That of the Sabbath, God chargeth the Jews with the guilt of all, Exod. 16.18.

5. I answer, if it be but one sin thou livest in, but one Duty thou livest in the omission of, the more foolish art thou to lose all for lack of doing one thing more. Though as the young man said, thou hast kept all the Commands from thy youth, yet if, as Christ said to him, thou lackest one thing, truly, as with him, the lack of this one thing will be the loss of all. And what a Fool is he who runs for a Crown, an incorruptible Crown, [Page 464] to run within one step of the Goal, and then to make a stop, and thereby to lose the prize? Is not he an unwise man, who layeth a large Foundation, raiseth up stately Floors, is at great cost in building an House; yet for want of a little more charge about some material pillar of the Edifice, suffers it all to fall down?

Reader, Consider it, the omission of one Duty is the amission of all thy Du­ties. If God lose but one, thou losest all. And art thou willing to lose all thy labour, all thy days at the Labour-in-vain, and that for want of taking a little more pains, and doing one thing more for thy Soul and Salvation.

One flaw in a Diamond mars all its beauty and brightness. One blot in a writing may spoil the whole, and render it insignificant. One poisonful Herb renders all the good and wholsom Herbs in the pot unprofitable. Therefore do not say, It is but one, therefore I may omit it; but rather, it is but one Duty more to all my other Duties, and there­fore I will not stick at it.

CHAP. XLVII. A fifth cause of sins of Omission. The ex­ample of others, with the cure of it.

5. ANother cause of sins of Omissi­on, is the example of others. Men are much led by the eye, more than by the ear, and look rather to what their Neighbours do, than to what God speaketh. Though all men are not of one mind in all things, yet most in the places where we live are of a mind about evil, and against good. The whole City of Sodom will joyn together in a sin that was against the very light of na­ture. Sodom and Gomorrah, and the Cities about them, sinned in like man­ner. The Diseases of others Souls are far more infectious than the Plague, or any other Disease of their Bodies. The ground why several neglect the Duties God requireth, is, because others neg­lect them. They see their Neighbours (some of whom are counted (possibly) wise men, and are (it may be) rich men and great men, and others who are [Page 466] numerous,) to live without God, to omit Prayer and Scripture in their Fami­lies, to neglect the instruction of their Children and Servants, and they think they may omit them as safely as others. Nay, they will tell us, such and such men are sober men, and understand themselves well enough, and they think it needless to make so much ado about Family-Du­ties, and the sanctification of the Sab­bath, &c. and our Neighbours general­ly are of their mind; and why should we be wiser than our Neighbours? O what a ready Scholar is man to learn a wicked Lesson that is set him by others! If Corah conspire against God, he shall quickly have some hundreds to joyn with him in his rebellion. They move swiftly towards the dead Sea of de­struction, who are carried thitherward by the tide of Nature, and blown pow­erfully with the wind of Example.

The patterns of them who are Per­sons of Quality and Estate, have a strange prevalency upon the inferior sort, and are often the Looking-glasses by which they dress themselves. Ordi­nary men look on their Superiors, espe­cially [Page 467] if they be not scandalous, as men of wisdom (whether they be such or no) and fit to guide and govern others, and so judge they cannot err much, if they follow their steps. The Pharisees plead this for the Omission of the great Gos­pel-Duty, Joh. 7:48. Have any of the Rulers of the Pharisees believed on him? Will ye be wiser than they? Do you think that if Faith in this Son of man (as he calls himself) were a Duty, they would neglect it; or if he were the true Messiah, such understanding men as they would not know it?

One great man, as a great Letter in an Indenture (though it signifie no more than another small one) hath many small ones following him. The Herodi­ans (some think) were so called from their conforming to Herod in their Reli­gion. And it's judged the Melchites, who lived in the East, were so called from Melech, i. e. of the Kings Religion. The works of great men are more pow­erful with the ordinary sort, than the the Will and Word of the great God. Again, the example of the multitude is very forcible. Men are carried down [Page 468] with the stream both easily and strongly. It is as common to do as the most do in irreligious, as in natural actions. We think our selves in greatest safety, when we are with the most numerous Party. To be singular, is lookt upon as ridicu­lous; and those who are so, are counted proud, conceited, precisians. Men choose rather to be sociable in sin, than singular in sanctity, and to do as the most do, than as the best do. The few­ness of Christ's Followers was a stum­bling-block to his Enemies, and an of­fence to his Friends.

To cure this, Reader, consider:

1. That no patterns of any men are valid against the Precepts of God. The Precepts of God are like himself, of cer­tain purity and eternal verity; but the patterns of men are like themselves, vain and variable. Our business is not to look to what men do, but to what God speaketh. It is highly derogatory to the supream Being to make the examples of men, and not his Commands the rule of our lives. The examples of Murderers, Thieves, Drunkards, Swearers, are of as much force against the good and [Page 469] wholsome Law of a Prince, as the irre­ligious examples of any men are against the holy and righteous Laws of God. A Judge would deride the Malefactors Plea, that should say, It is true, I have broke the Kings Laws, but have done no more than such an Esquire, or Knight, or Lord; I have but imitated them there­in: Or that should say, I was guilty of such Treasons, but I joyn'd with many other Traytors; I had good store of company with me. And dost thou think, Reader, the Judge of Quick and Dead, when he shall arraign thee for thine unchangeable Estate, and demand of thee why thou omittedst the Duties he enjoyn'd thee, will accept thy Plea, when thou shalt say, It is true, Lord, I did live without Scripture, or Prayer in my Family; but such and such great men, who lived near me, did so as well as I; I wrot after their Copies, and thought it would be well enough to do as they did; or when thou shalt say, Lord, though I neglected thy Worship and Service, I followed therein almost all the Town and Parish where I lived, and I judged it best to imitate the most. [Page 470] Canst thou imagine that such a silly sim­ple excuse will bear any weight? Thou wilt not take such a pitiful Plea from any Child or Servant in thy Family. If thy Child, when reproved by thee for Drunkenness, or Thieving, or Disobey­ing thy Commands, should excuse him­self, and say, Sir, other mens Sons are as bad as I, such a Gentleman's Sons are worse; the Children of very many meet and joyn with me in all my drink­ing, stealing, and debauched courses. How ill would such an answer sound in thine ears? Or what wouldst thou think, if thy Servant, instead of doing the work appointed him, should run from Ale-house to Ale-house, and spend his time in Carding and Dicing, and then excuse it to thee, that he did as others did; there were many beside himself, and some of Quality, who were exam­ples to him. Consider how poor, how pitiful, how irrational a Plea it is to ex­cuse thy Disobedience to God, by thy imitation of irreligious men; and do not think that the great God will take that excuse from thee which thou wilt not from a Child or Servant. Surely [Page 471] there is a little more difference between the boundless blessed God, and thee a poor Worm, than there is between thee and any Son or Servant.

2. Consider, If thou wilt follow o­thers (be they great or many) in sin, thou shalt also follow them in intollera­ble and eternal Sufferings. The ways of such tend to death, and their steps take hold of Hell. And if thou wilt walk in their ways, and tread in their steps, thou canst not avoid their end, Rev. 18.4. Come out from among her my people, and be not partakers of her Sins, that ye receive not her Plagues. He that catcheth the Plague of another, catcheth all the pain and weakness, and ill effects of such a Disease. Do not think to feed on wic­ked mens Dainties, to live their lazy sensual lives, and not to pay their reckoning. Sodom and Gomorrah, and the Cities about them, went a whoring after strange Flesh; here they joyn in sinning, but are they separated in suffer­ings: truly no: Are set forth for an ex­ample, suffering the vengeance of eternal fire, Jude, vers. 7. If they unite in wicked­ness, [Page 472] they shall be united in woe. God will bind them up together as Tares for the fire.

I know, Reader, thou wouldst not be willing to dwell for ever with, and fare for ever as wicked great men shall. To­phet is prepared of old: for the King it is prepared; he hath made it deep and large: the pile thereof is fire and much, wood: the breath of the Lord, like a stream of brimstone, doth kindle it, Isa. 30. ult. And why then wilt thou do as they do, and resemble them now in time. It is una­voidable. Live as they do here, and live as they do for ever. Again, thou art unquestionably loth to be with, and suffer as the most shall to eternity. At the great day the World, (i. e. the far great­er part of it,) shall be condemned, 1 Cor. 11.31. When they shall be arraigned for their endless Estates, they shall be cast and condemned to the company, and curses, and torments of the Devils for ever and ever; and if thou wouldst not die their Deaths, or partake of their unchangeable Conditions, why wilt thou live their lives, and walk in their wicked ways.

[Page 673]3. Consider of all patterns, these two, The greatest or richest, and the multi­tude, are most unfit for thy imitation. Because of all men, these usually are the worst men, and do least imitate Christ. For great men, how few are there who are good; Grace and Greatness are hap­py and lovely, but rare Conjunctions. Solomon tells us, That Wisdom is good with an Inheritance, Eccles. 7.11. But where shall we find Wisdom and Wealth, Righteousness and Riches together. Great and rich men have their Farms and Merchandizing, and Honours and Pleasures, and other things to look after than their Souls and Sal­vation. How hardly, saith our Saviour, shall a rich man enter into the Kingdom of Heaven. It may well be hard for him, who turns the cords of Love, and bands of Kindness into fewel, to his lusts and weapons of unrighteousness. Blessed be God there are some great men who walk religiously, but truly they are very few. Brethren, ye know your calling, not many wise men after the flesh, not many mighty, not many noble are called. But God hath chosen the foolish things of the [Page 474] World, &c. 1 Cor. 1.26, 27, Not ma­ny wise, or mighty, or noble are chosen or called of God. But God hath chosen the poor of the World rich in Faith, and Heirs of a Kingdom, James 2.5. The poor are evangelized, transformed into the heavenly spiritual Nature of the Gospel. The Poor receive the Gospel, the Rich receive the World, and the things of the World. The Poor having little Estate in the World, look after an Estate in the Covenant; but the Rich having this Worlds Goods, are satisfied, and desire no more. Now, Reader, wilt thou follow them that are wholly taken up with fleshly fading Pleasures and Riches, and cast off all care of their eternal condition? Are they fit to be thy Guides, who bid defiance to God, and fight against him with his own Mer­cies, and throw off all regard and care what shall become of them for ever and ever?

Again, for the giddy-headed multi­tude, how unfit are they to be thy exam­ples. Most are usually the worst. Of all Creatures, the basest and vilest are ever most numerous, as Flies and Ver­mine. [Page 475] How few Jewels to Pebbles or common stones. The weaker part are more than the wiser. The whole World lieth in wickedness, as a brute in his filth, 1 Joh. 5.19. and are such fit to be fol­lowed? The whole Earth wandreth after the Beast, Rev. 17. and is deceived by the Devil, Rev. 12.9. And are such poor tame Slaves to a cruel Devil, who hates them and thee perfectly, good examples for thee to imitate? Dost thou not con­sider what truth speaketh, Broad is the way, and wide is the gate that leadeth to destruction, and many there be who go therein, Matth. 7.14. Stop a little, and ponder it. Wilt thou go after them, who go in the broad way to destruction?