From which Branch we may shake this Fruit into your Lap.

A gracious soul will endeavour the crossing his own will, when he sees that it crosseth Gods. Or thus; Doctri.

A true Christian dares not [at least ought not] to gratifie his own Humour when it stands in opposition, or cometh in competition with Gods Honour.

In the improvement of which, I shall

• 1. Premise some Presidents of it.
• 2. Annex some Reasons to it.
• 3. Infer some uses from it.

The first President I shall pitch upon is Abraham, Gen. 22.2. Here God calls Abraham out to very hot service, even to lay the Sacrificing Knife to the throat of his dear Child: Come, saith God, Take thy Son, thy only Son Isaac, whom thou lovest, and offer him up for a Burnt-offering. Alas! how many considerations [Page 6]might have stept up into Abrahams head, at this time to have made him refused obedience to a Command so grievous and ungrateful to flesh and blood. Alas! Lord, Isaac is my Son, the only staff of my Old Age, and if my Son dye, it will be enough to bring my gray hairs with sorrow to the Grave. Nay more, Isaac is my (onely) Son, I have none else to keep up my Family, and to preserve my name in Everlasting remembrance, and if he dye, all the hopes I have of a flourishing Po­sterity dyes with him. Nay more, Isaac is the Son of the Promise, In his Seed all Nations are to be blessed; Christ the Messiah is to come of his Line; Sions. Deli­verer is to spring out of his Race, and if he dye, the World for ought I know must want a Saviour, and Isra­el his Redeemer. Besides, if Isaac must be sacrificed, is there none to lay bloody hands upon him, but my self? Must an indulgent Father be his own Childs Exe­cutioner? Must I that gave him life be the cruel Instru­ment of taking it away? Thus Abraham might have expostulated the Case with God; But no no, instead of Replying, he falls to Obeying, Gen. 22.3. without either disputing the Justice of Gods Precept, or distru­sting the truth of his Promise, for he consider'd, That God was able to raise him up again from the dead, Heb. 11.19.

See here an Eminent piece of Self Denial; his sin must go, his Son must go, any thing, yea, every thing must go when God calls for it.

It was Abrahams will, and wish too that Isaac should live, but Abraham would not own his will, when he saw it did not own Gods, and what lost he by it?

Take this Christian as an Axiome, and put it as an Article into thy Creed, That there's never any loss in obeying God, let the command be never so dangerous, [Page 7]costly, or difficult; the way to keep Isaac, is to give up Isaac, and the way to enjoy thy will, is to deny thy will. The Promise is clear, Mat. 19.29.

A second President you have in David, 2 Sam. 15.26. II who in that great Cross, his chasing from the Crown, thus expressed himself, Behold here I am, Let the Lord do with me as seemeth good in his sight; As if he had said; If the Lord please to change the Nature of my unnatural Son Absalon, who seeks to usurp the Crown, and ravish the Kingdom from me, and to settle and Re-establish me on the Throne again: If God please thus to honour me, it shall content me; but if he use his Negative Vote, and deny me that Mercy, say­ing, I have no pleasure in thee, I will be content still; Let him do, saith David, what seems good in his sight; Not what seems good in my sight, but in his: His will shall be my will, and his pleasure my delight. See what another self-denying Saint here is, that God and he should have but one will betwixt them both. If God would favour him, he would be for it; and if God would afflict him, he would not be against it. Which disposition mindeth me of that passage which I have read of Socrates, when a Tyrant threatned him with death, I am willing to dye, said Socrates; Nay then, replyed the Tyrant, you shall live against your will; No, said Socrates, what ever you do with me, it shall not be against, but with my will.

O friends, I question whether some of you who pre­tend to Grace, may not go to School to this Heathen, who had no other Pilot but Nature to stear him: Could not the Tyrant by altering the mans condition make him to alter his countenance? and is your condition Up and Down, as your Comforts or Discomforts Eb or Flow? did natural Quallifications make him quietly [Page 8]submit to Fortune, and shall not Theological conside­rations make him acquiesce in a Providence? Did the Spring-head of meer Reason rise so high as Contentati­on? and shall not Religion like the waters of the San­ctuary rise as high? O Christians, lie down at the foot of Gods mercy, saying, Thy will be done.

• 1. Otherwise you will grieve God.
• 2. And you will gratifie the Devil.
• 3. And lastly, you will no way advantage your selves.

First, Reas. 1 I say you will grieve God, This Ex­pression is not to be ta [...]en pro­perly, but Theologi­cally. See Heb. 3.10. Wherefore I was grieved with that Generation, saith God; what Generation was that, which God was thus grieved with? Look but into Exod. 16.8. and you'l find it was a murmuring generation, a dissatisfied, and discontented Generation.

It's a grief no doubt to a godly Parent, to see his Child discontented with his allowance, and Esau-like slight his birth-right. Ah! God is not pleased to see his Children displeased; nor contented, to see them discontented; I read in Psal. 35.27. That God takes pleasure in the prosperity of his people: But I no where read that he takes pleasure in the Discontent of his peo­ple. No, no, this passion drove God himself into a pas­sion against the Jews of old, because, saith he, you have not walk't thankfully before me in the use of my blessings, therefore you shall serve your enemies in hunger and nakedness. Whereas on the other hand, it pleaseth God to see his people truckle under the Cross, and yet content to be ground betwixt the Teeth, and wound­ed with the Tongues of malicious Neighbours, and yet content; To see and hear the dilicious Accents of his dying Martyrs, when in their extreamest tortures, they cryed out nothing but [Holy Jesus, Holy Jesus.]

To see and hear patient Job sitting on his Dung-hill, and bearing his burthen bravely, mingling his Groans with Praises, and justifications of God; this, this plea­sed God like an Anthem sung by Angels, in the morn­ing of the Resurrection, and therefore he hath Crown­ed him with that Wreath of Glory, In all this Job sin­ned not.

Secondly, By discontent you Gratifie the Devil. II When Nero [that he might the better conceive the flames of Troy] had set Rome on fire, he sate down and sang songs unto it. Oh, the Devil is never so merry, as when he sees us on fire with passion, Consuming and Smudging our lives away in the smoake of Discontent: Such a fire makes the Devil a Bonefire. And this was his aim in afflicting Job, not to make him a poor man, but an impatient man: But he was basely mistaken, for when he expected that Job should have fallen down to blaspheme God, Job on the contrary falls down and bles­seth God. The Lord hath [freely] given, and [just­ly] taken away, blessed be the Name of the Lord.

Ah! how blanck lookt Satan, at the fall of the Ex­pression from Jobs lips? How did this gall and gravel a malicious Devil? Certainly this one word of Jobs, did wound Satan more, then all the afflictions wounded Job.

Ah friends, get but your wills, to buckle under the will of Gods, and in all Overture of condition to ac­quiesce in a Providence, and this double advantage will come of it, God will have his end, and Satan will miss of his. III

Thirdly and lastly, you can no way advantage your selves by Discontent, but may disturb your Conscience, and hugely prejudice your own peace. As the Priso­ner in Irons, hurts himself more by striving to shake [Page 10]them off, then the Fetters would do by being on. So many a man by fretting and discontent makes the Cross bigger to himself, then ever God made it. His discontent being a geater affliction to him, then the af­fliction it self: Greater I say, by how much it sits near­er to the Spirit, then any outward crosses do or can do. I remember what Seneca writes of Caesar, who having appointed a great Feast for his Nobles and Friends, and it falling out that the day proved exceeding foul, even so as nothing could be done; and being extreamly dis­pleased at it, in the height of madness took their Bows, and shot at Jupiter, in defiance of him, but it happen'd that their Arrows lighting short of Jupiter, fell down upon their own heads, and wounded them mortally. Thus it is in the point in hand, our murmurings, and impatiency, are as Arrows shot, not at Jupiter, but at Jehovah, at God himself, hence said Moses, Exod, 16.8. to that murmuring Generation, Your murmurings are not against us, but against God; which Arrows may wound your selves deeply, but they never hurt God at all; they wound your Consciences with guilt, and your hearts with disquiet, and oft times causeth God to wound you too with punishments, which [if it had not been for your murmurings] he would never have brought upon you.

Miriam murmured, and God smote her with Lepro­sie. The Israelites murmured, and God sent Serpents among them; they stung God with fierce Tongues, and God stung them with fiery Serpents. Never then let a people murmer against their Maker more, but quietly submit to his Providential proceedings, lest otherwise by strugling and striving against God, they do but make their Bands stronger, and their condition worser; Like the silly Partridge. which by her fluttering breaks her [Page 11]wings, but not the Net; My advice then friends, is this, when ever God binds the Cross upon your backs, or ties or stakes you down to a sick bed, or any other sad or uneasie condition; since these Cords of his you can­not break, lye down gently and suffer the hand of the Lord to do what he pleaseth, swallowing down this bitter Pill which he forceth down your throats for the health of your souls

I come now to the second thing, Viz. the ƲSES of the Doctrine.

And upon enquiry I find two sorts of men Re­proveable. Ʋses. 1

• 1. Those that do their own will.
• 2. Those that do the Devils will.

First then, It speaks Terrour to those that do their own will; such were the Israelites, 1 Sam. 8.5. they would needs have a King to rule over them, this was their will, and their will they would have, although they knew it jarr'd, and extreamly interfear'd both with the will of God, and his Prophets, yet still the cry of the Rabble, and the vote of the multitude was this, Nay, but we will have a King, ver. 19.

The like you see in Rachel, Gen. 30.1 Give me chil­dren, or I die. Albeit she saw that her Husband could not, and that God would not humour her, yet still she cries, Give me children, or I die. Wilful woman! if thou canst live in pleasure, wilt thou needs die in a pit? choosing rather to have thy body kil'd, then thy will cross'd?

This is the case of all Mankind, till Grace work a change, and till God of an unwilling, make us a willing people in the day of his power: Till then, we have a will, which is not only blemisht with an indisposition, but also byass'd with an opposition to Gods; for saith [Page 12] Paul, that Doctor of the Gentiles, Rom. 8. It is not sub­ject to the will of God, neither indeed can be. Mark, it is not subject, nor can be subject; what more can be said to abase the natural pride of man? as he hath such a mind as neither understands, nor can understand the things of God, 1 Cor. 2.14. So he hath such a will as neither is subject, nor can be subject, Rom. 8. Thus lies fallen man, lost man, forlorn man, degenerated man, thus lies he lockt up in obstinacy, darkness, and unbe­lief, minding his own things, doing his own will, and damning his own soul, untill God spring in, as the An­gel did to Peter in prison, and bring him news of his spiritual enlargement out of that dead and damning Estate, to which he had thrown, and enthrald himself, body and soul, for ever.

O thou heavenly Samaritaine, that once poured in wine into the half dead Traveller, draw near, draw near, hears a Church full of souls, not half dead, but wholly dead, their eyes closed, they cannot, they can­not see thee, their hearts grown stiff, and cold, and hard, and have no feeling of thee, unless in mercy thou speak a Resurrection word, and make them live again to praise thee. Oh let this be the time of life, Oh let it be a time of love, apply unto their festered sores this saving salve of Christs blood, that they putri­fie not to death, nor languish in despair; drop into their wounded souls the sharp wine of thy wraah to search them, and poure in also the supling Oyl of thy tender Mercy to heal them, that so both them and their wills (which further they are diven will not go) may be brought into a Conformity to thee and thy will.

Secondly, it speaks terrour to those that do the Divels will. It was an Indictment which Christ preferd against the Jews, and may I fear, too truly be laid to the charge [Page 13]of many Nomical Christians, John 8.44. Ye are of your Father the Devil, and the works of the Devil you will doe.

Adam, when the will of God, and the will of the Devil hung up in equal ballance before him, we know how ready he was to choose the rong Scale; God said, Touch not the forbidden fruit; Satan said, Take and eat the forbidden fruit; and you know the sad event of that affair. Now if Adam was at the Devils beck in the state of Creation, when his Nature was not depraved with sin, nor his Soul debaucht with Lust, who in the state of Corruption can say, My heart is clean.

It may be some will Object, Object. None is so devoid of Grace sure, none gon so far in the Stupification of their Conscience, as to do the will of the Devil?

Ah poor soul! Answ. I could wish that the party here con­cern'd be not nearer thee then thou art aware of; put thy hand into thy bosom, and it may be, thou mayest resolve the Objection thy self: Thou wouldest pos­sibly take it ill, should I come to thee [as Nathan did to David] and clap thee on the shoulder with this Arest, Thou art the man. I confess this would be more then my Commission warrants me to do, yet give me leave to whisper one word or two in thine ear.

When thou makest a lye, whose will doest thou? Gods, or the Devils? not Gods, for God saith, put away lying. Surely lying is the work and will of Satan, whom the Scripture Records for a Lyer from the beginning: Again, when with Jezebel thou paintest thy self with pride, and standest sacrificing many a precious morn to the Idol in the Looking-glass, whose will art thou doing at such a time? sure not Gods, for in Isa, 28.1. you have him declaiming against such practises, Woe to the [Page 14]crown of pride, to the crown of pride. When thou art acting the good fellow upon the Ale-bench, and with thy driveling Oaths, damning all that are wedded to the Rules of Sobriety, and dares not be of thy drunken fraternity, whose will art thou doing? and in whose work art thou imployed at such a time? Certainly not Gods, he calls no such Conventicles, nor allows no such Societies; witness that Alarum, which he sounds under the window where such Swaggerers sit, Joel 1.5. Awake, awake ye drunkards, weep and howl all ye drinkers of wine, for the time is at hand when your sweet draughts shall be cut off from your mouth. In a word, when thou art sinning, whose will art thou doing; not Gods, for he saith, Cease to do evil, and learn to do well. Cer­tainly, while it is thus with thee, the words of Christ are applicable to thee, Thou art of thy Father the Devil, and the work or will of the Divel thou wilt doe, John 8.44.

Thirdly, Ʋse 3 Is it so, then ever make Gods will the Stan­dard of yours and think not to bring down his will to yours, but resign up your will to his. That Epitaph would not become a Christians Tomb-stone, which was found Engraven upon a Misers Monument, Here lies one against his will; the blessed Apostle was of another mind, when he said, I have learnt in what ever state I am, therewith to be content. Many can be content in an an honourable Estate, or in a wealthy Estate, or in a plentiful or prosperous Estate: But to be reproacht, and yet content, to be beli'd, and yet content, to be affronted, and wrong'd, and yet content, in such Estates as these to be content, is far above Nature, and none can do it, but he that hath learnt it, I have learnt, saith Paul.

But alas! how few Schollars hath this great Doctor [Page 15] Paul, in his heavenly Academy! Children can learn to be proud, can learn to be covetous; can learn to be un­dutiful to their Parents, can learn to lye and swear, be­fore they have well learnt to speak. But he must be a Man, nay more then a Man, that can learn to love an Enemy, to forgive an injury, and with Paul, to be con­tent with every Contingency.

For the Lords sake [MAN] ply this Lesson well, if thine Enemy lay thy honour low, intreat the Lord to lay thy heart as low, and be content. If Authority bring thy Estate down, beseech God to bring thy Spi­rit down, and be content; when thy comforts runs a tilt, and thy blessings runs dregs, then let patience have her perfect work, and be content, feast upon thy own Len­tiles, quash thy penetential tears instead of luscious Wine, and count thy sins instead of pounds, keep thy heart at home, and suffer not thy ambition to climbe beyond thy Makers pleasure.

Mahomet, when he could not make the Mountain come Down to him, he went Up to the Mountain: So when thou canst not enlarge thy Dominions to thy mind, then confine thy mind to thy Dominions; and when thou hast more, be the more thankful, and when thou hast less, be content. This is the third Use, Make Gods will the standard of yours.

Now if you put Pauls Querie, Lord, what wilt thou have me to do?

I will answer the Question, and tell you, what God would have you to do.

1. God would have you to obey his Command, and live piously.

2. God would have you to bear his Cross, and suf­fer patiently.

First, Its Gods will you should live piously. For the [Page 16]proof of this you may read, 1 Thes. 4.3, 4. This is the will of God, what is? even this, saith Paul; your San­ctification, that every one of you should possess your vessel in holiness; Mark this, in holiness, and if so, what will become of all those befooled and abused souls, who debauch their vessel with uncleanness, and defile them­selves with drunkenness? If Belshazer was so severely punisht for dissecrating and prophaning the vessels of the Temple, dedicated unto God, of how much sorer punishment shall these wretches be thought worthy, who have adulterated and defiled the Temple of the Holy Ghost? He drank intemperately to the honour of his Idol, only in dead Vessels of Gold and Silver; But these in doing thus, abuse living vessels, living bo­dies, and living souls; such vessels as by Baptism were markt out for God, and separated and sealed to his ho­ly service, they abuse and prostitute to a Lust, to a Whore, to the Devil.

Ah! who can but weep, and weep again to see how much of our English blood is poyson'd with these beast­ly Enormities at this day; and how many of our [other­wise hopeful] Gentlemen, who might do God and their Country much service, and be a great help to the publick good, and peculiar blessing to the place where they live, do basely and unworthily melt away their youth, and Emasculate their Spirits in drunken Socie­ties, and Effeminate Embraces.

Alas, that so many Noble births, so many sparkling Wits should be prostituted to Satans service, and im­ployed in carrying on Satans Cause, while they know it not; If they had found a golden Challice [as Aug. observes of Lucinius they would have given it to the Church; but God hath given them a golden Wit, a golden Head, and golden parts, and in these golden [Page 17]Cups, and Challices they drink themselves to the De­vil both body and soul for ever more.

Ah deluded and degenerated Gentlemen, think with your selves seriously, what answer you will make to your Judge at the general Audit-day, for taking the Members of Christ, and making them members of an Harlot.

Never see my face more, said Joseph, unless you bring your brother Benjamin with you. Oh friends, never think to see Gods face to your comfort in glory, if you carry not holy bodies, and holy souls, and holy affecti­ons with you; God tells you his mind in Heb, Follow peace and holiness, whithout which you shall ne­ver see the Lord. You may go to heaven without a penny in your purse, but you shall never come there without holiness in your heart. Heaven is a City where Righteousness dwels, and therefore though God in his wonderful patience to poor lost man, suffer the Earth to give the ungodly a little house-room a while, yet sure I am he will never cumber heaven with such a crew.

Before Enoch was translated to heaven, he walkt ho­lily upon Earth, else God had never desired his compa­ny so soon as he did. And before the Saints departed, commenced, and took their degree of glory, they kept their Acts, and performed the exercises of grace, and so must you, the Scripture is plain, Without holiness, none shall see the Lord. It's true, none goes to heaven for his holiness, and this shews the Insufficiency of holiness; But it's as true, that none goes to heaven without holi­ness, and this argues the necessity of holiness; And therefore though it be no Plea for heaven, yet it will be your best Evidence, and will you have your Evidences to seek, when you should have them to shew? Ah then as you vallue a portion among the Saints in light, and [Page 18]hope to live in heaven, when you can live no longer upon Earth: Be holy, as your Father which is in heaven is holy.

Caesars money must be known by Caesars Image and Superscription, and so must the Christian at the Recko­ning day, by the Tenour of his Conversion. Not every one that saith Lord, Lord, but he that doth the will of the Lord shall be saved, saith Christ; your works must be your witnesses, and your deeds must declare whose you are, and to whom you belong: And therefore begin to live that life now, which you intend and hope to live for ever; and continue not one day longer in that con­dition, in which you would not dye, and appear at Judgement in; therefore go home and dress your selves not with good Cloathes, but with good Works; and while others are querying what they shall eat, and what they shall drink, and what they shall put on; study you how to live, and how to dye, and to put on the Lord Jesus Christ, making no provision for the flesh to fulfill the lust thereof; And when others are projecting how to improve a barren piece of ground, let your contri­vance be how to improve a barren mind; And as their care is that their fields should not lie fallow, so let it be your study not to let you hearts lie fallow; and the ra­ther because you see that this is the will of God, even your Sanctification, that every one of you should possess his vessel in holiness, 1 Thes. 4.3, 4.

Now that this is the will of God, will appear upon a two-fold account.

1. First from the price, with which he hath redee­med us to it.

2. And secondly, from the Promise, which he hath made to Reward us for it.

The Price he paid down upon the naile was his I [Page 19]own blood, Tit. 2.14. He gave himself for us, that he might Redeem as from all iniquity, and purifie unto him­self a peculiar people, Had man kept his Primitive ho­liness, Christ might have kept his life, and have spared his pains; It was mans lost Righteousness, lost holiness, that Christ came to recover. But this is a Point that needs pressing rather then proving, which I shall un­dertake to effect by these ensuing Obtestations and and intreaties. I beseech you upon the account of these three Considerations, that you would approve your selves a holy Nation, a Seed which the Lord hath blessed.

I beseech you

• 1. For my sake.
• 2. For your sakes.
• 3. For Christ sake.

First, for my sake, I who am to come to you as a Pe­titioner and Messenger from the Lord, and the summe of my desires is this, I beseech you in Christs stead that you would be reconciled to God. I am not courting you for your silver, but for your souls, and what will you grant me, if this be denyed me: O the Lord make you a willing people in the day of his power.

God hath sent me to you [as Jesse to David] with this Present in my hands, and these Breathings in my heart after your Salvation; O may they but prove serviceable and succesful to your souls, and I shall bless that God hath put it into mine heart thus to visit you: But if you will not hear, nor fear to do no more so wick­edly, My soul shall weep in secret for you.

Is it not sad to a tender Physitian to see his Patients to dye under his hands; much sadder sure, to a poor Minister to see souls drop to Hell, one by one, under his Pulpit, and cannot help them, cannot save them; this must needs be a heart-sadding sight to one that's sen­sible [Page 20]of the worth of souls. It costeth the Mother no small pains to bring forth a living Child. But ah, the many bitter Throws of that Minister that travels all the year long, nay, all his life long, with a dead Child, a dead-hearted people: That spends his strength, and like a Candle Swails out his life amongst his Parish, and is forced at last to take up the Prophets complaint, Who hath believed our report, and to whom is the Arm of the Lord revealed?

O my dear friends, think solemnly and seriously, what answer you intend to give me, before I leave you. Christ will not alway cry, Come; the Spirit will not alway cry, Come, neither must I; the time is at hand, when you will say one to another, We had a Preacher, we had a Teacher, we had a welwisher, and a lover of of our souls amongst us; but we did not improve and profit under him as we might, and therefore God hath sent him away from us, as he did Jonah to Nineve, when Jerusalem despised him. O hear me then while you may, and pray with me while you may; and accept of the tender of Salvation from me while you may; Yet a little while, and you that have seen me, shall see me no more, and you that have heard me [as Job saith] shall say, where is he; It's but a little, and those seats shall have other hearers, and this Pulpit have another Prea­cher; It's but a little that you have to hear, and I have to speak in this place, and shall not my Dying words be Living words to you? shall my Farewel Sermon be a forgotten Sermon? and the last request I am like to make to you, be repulsed and slighted by you. O my dear Neighbours and Friends, of whom I travel till Christ be formed in you; Awake, and live, Seek the Lord, before the Grave and Hell shut their mouthes upon you, and before the Servant of the Lord, sent now to [Page 21]warn you, take his last leave of you, and see your faces no more.

I am wounded, I am wounded, to think this Sermon should be Concluded, before all your souls be Convert­ed, and to leave any of this Congregation walking on in Hells Rode, when I am gone; Oh that I knew but what to do, to get you to do that to day, which must be done, or you may be undone to morrow.

If it were to follow you home, and there to beg your Conversion on my bare knees, as a Child begs his Fa­thers blessing: If it were to go to my Closet when Sermon is done, and there to wrastle with God, as Ja­cob did, for a blessing upon you, my loving Parishoners, till I get this answer from God, I have blessed them, and they shall be blessed. Nay, though I were sure to go to Prison as soon as I come forth of the Pulpit, yet I should think all well bestowed, could I but see you begin to turn this Sermon into practice, And to follow peace and holiness, without which you cannot see the Lord.

Oh what a joyful hours work would I esteem this, and how heartily would I bless your God and my God, that prospered his Word in the mouth of his servant, making it a Salvation Word to as many as are Ear-wit­nesses of it this day.

This is the first Argument, I beseech you for my sake. Little do you think what a joy it's to your Mi­nister to see his Children [as St John speaks] walking in the truth: And on the contrary, what an affliction, to see you walk in Errour, and Sin. Little do you think what a comfort it's to me to think of making this ac­count to God at the Judgement day, Here are the Chil­dren which thou gavest me, and I have lost none. And on the other hand, what an aking it is to my heart, to [Page 22]think of bespeaking God at that time, on this manner, Here are none of the Children, O Lord, none of the souls that thou didst commit to my trust, for I have lost them all. But I hope better things of you, though I thus speak.

Secondly, I I beseech you for your own sakes. Who will have the worse of it, if this advice be not followed, you or I? Alas, though it may be matter of Grief to me, yet not of Guilt: God will reward me according to my labour, not according to my success. We are, said the Apostle, A sweet savour of Christ in them that perish, mark, in them that perish, as well as in them that be saved. Though the Patient dye, yet the Physitian must be paid: So albeit the people die in their sins, yet Gods Ministers may comfortably conclude with the Prophet, Isa. 49.4. Though I have laboured in vain, and spent my strength for nought, yet surely my judge­ment is with the Lord, and my work [namely, the re­ward of my work] with my God.

Ah my friends, it's you that will have the worst of it one day, if this Sermon be not faithfully followed, and obeyed; Ezek. 3.16, 17, 18. Read at your leasure, Ezek. 3.16, 17, 18. and see whether I speak truth or a lye; It's you that must have the Reward or punishment; it's you that must stand or fall, that must be the Subjects of the plea­sures of heaven, or the Objects of all the pains in Hell, and should not you then be as much concern'd for your selves, as I am for you? Now you enjoy your health, and the sad Accents of a dying sinner, are not heard in your habitations, but will it be alwayes thus? Now each of you sits under his Vine with delight, and there is no carrying into Captivity, nor no crying in your streets, but will such times last alwayes? Now you can Hawke, and hunt, swear and drink, and then you think you are [Page 23]qualified like Gentlemen; but will this last alwayes? Suppose thou hadst a Crown on thy head, how long wouldst thou wear it? Suppose thou had'st a Scepter in thy hand, how long would'st thou hold it? They are sick at Rome, and dye in Princes Courts, as well as at the Spittle; yea, Kings themselves cannot keep their Crowns on their heads, nor their Heads on their shoul­ders, but must stoop when death strikes, and go as naked to their Beds of Dust, as other men; and in that day all their thoughts, their projects, and their pleasures pe­rish with them; only the guilt of their sins, which were the Ladders, by which they did climb up to the top of their pleasures, the top of their honors, and preferments will dog them into another world. Hence said Abner to Joab, 2 Sam. 2.26. Know'st thou not that these things will be bitterness in the end. You will now have your sweet meats, and your sweet drinks, your sweet plea­sures and pastimes, let the Minister say what he will, but do not you know that this will be bitterness in the end? In Hell all the Sugar will be melted off, wherein the Pill of your sins and temptations is wrapt, and then the note you'l sing will be that of the Emperor, O quantum ob quantillum! O what an Eternity of pain have I for an inch of pleasure, or an Ell of sinful delight! As the Malefactor said to his Neighbour, dost thou envy me my Grapes that I have stolen? Alas, they'l cost me dear, I must die for them? Ah envy not at the pleasures of a poor sinner, they'l cost his soul dear one day; what doth Dives his Wine-cellar advantage him now in Hel, while he cries out for a Cup of cold water, and cannot have it? O Sirs, you cannot now conceive while you sit in health and ease, what different thoughts you will then have of a holy, and unholy life, and with what gripes of Con­science will your undone Souls, looke back on a life of [Page 24]Mercy, thus basely, and blockishly slept away, dream'd and sin'd away,; I beseech you then, and that for your own sakes, that you would not for a few fleshly plea­sures which are passing away, incur the torments of Hell which shall never pass away.

Thirdly, III I beseech you for Christs sake. And me­thinks when I beg of you in Christs Name, and for Christs sake, you should not say me nay; If you love me, saith Christ, keep my Commandements, Joh. 14.15. See with what perswasive Rhetorick he presseth this Duty, If you love me saith he, do it? O Christians! what, may not the love of Christ command you? If it were to lay down your blood for him, would you not do it? and will you not be perswaded to lay down your Strifes, and Divisions, your Animosities and Corrupti­ons for his sake?

As Absolon said to Hushai, 2 Sam. 16.17. Is this thy kindness to thy friend? Such a friend as Christ hath been, is, and ever will be? Certainly that Indictment will one day be prefer'd against you, which the Apo­stle pronounceth with tears in his eyes, Phil. 3.18. You are enemies to the Cross of Christ; as if he had said, Christ came to destroy the works of the Divel, and you by your loose walkings destroy the works of Christ, the Image of Christ, and the Interest of Christ in the soul: Christ laid down his blood to Purge you, and you unworthily lay down your selves in sin to Pollute you, and so become guilty of denying the Lord that bought you, and trampling under foot the blood of the Covenant. What Ear doth not tingle, and what doth not tremble at such a horrid and flagicious Act? I beseech you then be tender of Christs Honour, Qod vos divites re­linquam. and be holy for Christs sake, whose Heart you see, or may see by what follows, is engaged and concern'd to promote holiness among you.

Consider

• 1. His strict Command calls for it.
• 2. His fervent Prayer implyes it.
• 3. His holy Example teacheth it.

First, I say his Command calls [...] it, Mat. 5.16. I Let your light shine before men, that they may see your good works; that is, lead such convincing lives, that the world may witness and certifie with you, that you are cer­tainly a choice Generation, a Seed which the Lord hath blessed. Here's a Comman you see, now where's your obedience? will you make Conscience of it, or will you not? will you swear Allegiance to it, or will you not? shall it pass for an irrefragable Rule of Life, or shall it not?

It was Pompey's boast, that with a Word, or a Nod, he could awe his Souldiers to any thing; and shall God command, and go without? shall Gods word have less authority then Pompey's?

I read much of the blind obedience of the Papists to their Rulers, even in things scarce credible, but that themselves have publisht them.

One Masseus a Franciscan, tumbled himself in the dirt and crawled like a child, because that St. Francis told him, That unless he became as a little Child, he could not enter into the Kingdom of heaven.

The Jesuites are so framed to Obedience, that what­ever service they are injoyned by their Superiours, though never so abominable, they must accomplish it. Yea, if the blessed Virgin vouchsafe her presence to one of the brethren, if his Superiour call him, he must pre­sently break from her, and go at his bidding, although it be on a bloody Errand, and murderous design, with a hundred more Fopperies of this nature.

What do I reckon these for, but to assure you, that these who have paid such homage to man, will rise up [Page 26]one day out of their graves to condemnus, who are less careful in our obedience to God Almighty: They shut the eyes of Reason to obey their Earthly Superiours, and we dispute, if not deny our Allegiance to our hea­venly Law-giver.

God bids us believe, and we distrust; God bids us obey, and we dispute; God bids us remember our Crea­tor in the dayes of our youth, and we forget him even in our age; God bids us learn of him, to be meek and lowly, and we learn of the Divel to be proud and haughty; God bids us be sober and watch unto Prayer, and we surfeit with excess, and sleep at Prayer; God bids us forbear, and forgive one another in love, and we reproach and persecute one another with much opposi­tion and hatred. In a word, God bids us be content with what we have, and we unthankfully murmer for what we want.

Ah sinners, God sees and hears you all this while, and his hand is setting down in the Table-book of his Re­membrance all your undutifulness and disobedience, and when the book shall be open'd, how think you will these Indictments be answer'd?

Secondly, II Christs fervent Prayer calls for holiness, Joh. 17.17. Sanctifie them with thy Truth, saith he. Should you hear a Minister with abundance of zeal press a Duty upon his people, in the Pulpit, and as soon as he gets home, you should go under his Closet Win­dow, and hear him hard at Prayer, begging of God a blessing upon his labours that day, you would easily be­lieve the Minister was in earnest: So here, our Saviour hath no sooner done his Sermon, but you find him at Prayer, Joh. 17.17. and what he most insisted on in the Pulpit, that he enlargeth most on in his Closet, Father, saith he, Sanctifie them.

Thirdly, As Christs Prayer, III so his Pattern and Ex­ample shews his desires to have his people a holy people; Was not he a lover of holiness in others, and a true pra­ctiser of holiness himself? was not he the Israelite in­deed, in whom there was no guile, no sin no spot? and why was he so? doth he not tell you, Joh. 13.15. I have given you an Example, saith he, that you should do as I have done. He was content to have his Honor laid in the Dust; his Credit and Blood laid in the Dust, but it was for an Example of all self-denial to you: Again, he was content to take a Towel an [...] Bason in his hand, to wash his Disciples feet, Joh. 3.14. but it was for an Ex­ample of Humility to you. In a word, he was so Hea­venly upon Earth, so mortified to all worldly interests, and liv'd so convincingly before men, that his very ene­mies were forced to own his Divinity, and to say, that he could not possibly do such things, unless God were with him, now all this was for an Example of holiness to you; I have given you, saith he, an Example, that you should do as I have done.

O then set Christ in his holy Example before you, [as one would set the person whose Picture he intends to draw] and labour to draw every line in your life, ac­cording to your Copy. O this would be a sweet way indeed to maintain the power of holiness: when you are tempted to any vanity, or extravigancy, then set Christ before you in his holy walking, and ask thy soul, am I in this speech like Christ? do I in this action write after my Copy? Did Christ, or would Christ, if he were to live again upon earth, do as I do? and live as I live? would not he be more choice of his company? more watchful over his words then I am? were ever Cards and Dice seen so frequently in his hands as in mine? did he ever ruine his Debtors by exacting his [Page 28]right, or Defraud his Creditors by detaining their rights? O friends, study Christs life more, and you will sooner learn to amend your own.

Well, I'le conclude this discourse with one word of Counsel. Is it Gods will that you should be a holy people, then let your wills be so too, and be holy in all manner of conversation.

The last words that Mr. Bolton spoke to his Children on his Death-bed, were these; I charge you my dear ones, as you will answer it at the day of Judgement, that you live so, as that you meet me not at that time in a state of unregeneracy.

Beloved, I have not many words to speak to you, for the hour of my departure hastneth; therefore I will compose what I have to say, into this dying request. You and I like Elijah and Elisha, are at the point of part­ing, I do therefore require of you, and in the Name of God Conjure you, so to improve this Sermon, this oppor­tunity, this hours discourse, that we may take comfort at our next meeting, and rejoyce to see one anothers face at the Judgement day, which we shall never do, if we ap­pear there in a sinful and unsanctified estate.

Oh that the Lord would make me an happy Instru­ment to convey Converting Grace into your souls this day; so that as Sampson slew more at his death, then he did all his life before; So I may save more with this dying speech, then ever I did with all that's gone before. I have read of a rich Florentine, who being to die, called his sons together, and thus bespoke them; It much re­joyceth me, now upon my Death-bed, to think that I shall leave you all wealthy. But oh my friends, it would rejoyce me more if now at my departure, I could leave you all Gracious, and if before I die, I could see Jesus Christ to live in you.

Awake, awake you sons of sleep, and hear what con­cerns your peace, before the time come when you shall hear no more. Let not your hearts run after Fields, and Vineyards, Houses, and Orchards, for before thy fruits be ripe, thy flesh may be rotten; before thy next Har­vest be ready for the Sickle, thy Sou [...] may be ripe for Judgement.

Up then and be doing, thou know'st not what a pun­ctillo thy time is reduced unto; thou hast gone over some mens graves to day, and it may be, others may go over thine to morrow; Or, if God spare thee with life and health, yet if thou neglectest Gods call this Sabbath, God may neglect to call thee the next; It is well known how many merciful Messages Pharaoh had brought him by Moses, and what fair and frequent war­nings he had to amend his life, but when all this would not do, Moses took his leave, and he saw his face no more.

Beloved, I have appeared many a Sabbath amongst you, and once again am I come as a Collector, to gather Souls for God, and to try how many hearts I can hug to heaven with me. O consider now in time, what you resolve on! stand out against the Offers of Mercy this day, and God knows, whether ever you may hear him again knocking at your doors upon the like Errand; God makes short work with some in his Judiciary pro­ceedings; If he finds a Repulse once, sometimes he de­parts and leaves that dismal curse behind him, Luke 14.24. Not one of those that were bidden, and would not come, shall ever taffe of my Supper; they were but once bidden, and for their very first denial, this curse is clapt upon their heads, Not one of them shall taste of my Sup­per; It's not said, they shall never come where the Sup­per stands on the Table; but they shall never taste it. [Page 30]Poor souls, you may sit under the Ordinances, and you may come to Sacraments, and Sermons, where Christ is brought in, both as first and second Course; but through the efficacie of this Curse, never taste; as Da­vid saith, How good and gracious God is? why, because, when I called, saith God, you refused, and when I stretched forth my hands, none regarded, therefore I will now give you to eat of the fruit of your own doings, and fill you with your own devices, Pro. 1.24, 31.

Therefore consider of it, and give up your names to God to day, lest to morrow be too late, his Manna is ready if you come in time to gather it, but if you lin­ger, he hath his Sun to melt it away, and it's gone.

Thus have you had the first Particular open'd to you and urged upon you, namely, That it's Gods will you should obey the Command, and live holy.

The next follows, which is this.

It's Gods will you should bear the Cross, I and suffer patiently, 1 Pet. 3.17. It's better, saith Peter, if the will of God be so, that ye suffer for well-doing, then for ill: Now if the will of God be so sometime that you should suffer, albeit for well-doing; then let your wills be so too, and quietly compose your selves to a suffer­ing condition.

It's said of the Israelites, that at the Commandment, of the Lord they journeyed, and at the commandment of the Lord they pitched, whence it may be inferred, That it is God that assigneth to us, and ordereth for us the several Vicissitudes of Fortune, and changes of Con­dition; our pitching here or there, is from a Provi­dence, whether in a fair house, or a foul, in a great li­ving, or a small, in a barren soil, or a fruitful, and where ever, or what ever it be, it is above our desert, and therefore should not fall below our thanks.

I read of one, who was never the more proud, when dignified with Honour, nor never the less patient, when disgraced with Slander: Oh this Even temper is an ex­cellent temper, when a man can so Eye his wants, as not to be puffed up with his Receipts, and so Eye his Re­ceipts, as not to be cast too much down in sense of his Wants; And this is that frame of Spirit which I would fain have both my self and you to come up to; and therefore if God please hereafter to make a Gap in thy Estate, let not that open a Gap to discontent, but re­member Jobs carriage in the like case, and joyn with him in that penetential prostration of his, I will bear the indignation of the Lord, for I have sinned against him. If God strike thee with Dumbness, strike not thou God again with thy Discontentedness, but remember speechless Zachary, and be content; If God open the mouthes of thy Enemies, or wicked neighbours against thee, do not thou open thy mouth against them, but think oft on Davids words, I opened not my mouth, said he, because thou didst it. Yet David open'd not his mouth to recriminate them, nor vindicate himself, but took all in good part, because he knew that God did it. I shall now propound some Considerations to contentment under the Cross; I can onely propound them, it's God that must prosper them to you.

1. Consider for your comfort, God will be with you in your troubles.

2. Consider, you shall be with God after your troubles.

First, God will be with you, Isa. 43.2. I When thou passest through the water, I will be with thee, Minde, I will be with thee, fear not drowning then, so long as God is in the Ship.

Thou carriest Caesar in thy Barque, said the Emperor [Page]to the trembling Marriner, & therefore be not affraid; O Christian, thy God is with thee in a suffering-time, and how cast thou be affraid of that condition where­in thou hast Gods company; I will be with thee in six troubles, and in seven, saith the Lord; and surely, it cannot be ill with that man, with whom God is. It's infinitely better to be able to say, God is with thee, then to say, peace is with thee, or health is with thee, or ho­nor is with thee, or credit, or friends are with thee, for in these you have but some particular good, but in God you have all good; and this is the first, you have an ex­cellent Scripture fore it, Heb. 13.5. Be content with such things as you have, why? For I will never leave you nor forsake you; though you Riches may leave you, and health may leave you, yet will not I.

Oh what an Argument is this to force contentment in every condition, to consider that he will not leave us comfortless, but will come unto us: Chear up then my drooping soul, thou shalt never want, so long as thy God hath it; for by the Promise thou hast command of Gods purse, and mayest be sure of his presence.

Let others repine, do thou rejoyce, and let such as be without God in the world, sherk and shift, live by their wits, but in all straights, do thou live by thy Faith.

O beloved, you know not how soon God may call for your Comforts, one after another, and bring you as he did his people Israel, out of a fat Land, into a fa­mishing Wilderness, where no water is, no comfort is; what will you do in such a case as this? If you please, Ile tell you; when your means thus fails you, and your friends thus fail you, let not your hearts fail you, nor, your Faith fail you, for you have a faithful God which will never fail you, but will be instead of all things to you, from himself alone.

As Joseph said to Pharaoh, Without me God will pro­vide an answer for Pharaoh. So may I say in this case, without silver, without gold, without fair houses and rich furniture, God can provide for the welfare of his people. Though your means be gon, yet your God is not gon, and if you cannot be contented now, it will argue that it was not God, but your means that did content you then.

Well, this is the first, Consider God will be with thee in thy troules, and that upon a two-fold account.

• 1. To behold thee.
• 2. To uphold thee.

First, to behold thee. God sees the wrongs, I and hears the grievances you undergo for men; though your friends looks off you, yet your God looks on you, Exod. 3.7. I have seen, I have seen, saith God, the hea­vy Burthens and Taxations that my people undergo in Egypt. As if God had said thus, I have seen, and so seen, as that my bowels are turned within me, and I can no longer hold my peace.

What a gracious God have we, that owns his people in such a low condition, wherein none will own them; for saith God, I have seen, I have surely seen the troubles of my people that be in Egypt. Fear not afflictions then, for they cannot chase God from us, nay, they are rather advantages, wherein God doth ordinarily discover him­self most comfortably to us; which brings me to the second Particular.

As God will be with you in your troubles to behold you, so, secondly, to Uphold you; II Cham lookt on his Fathers nakedness, & laught, but God looks on a Christi­ans trouble, and helps: The Eyes of the Lord run to and fro, saith the Prophet; what to do? To shew himself strong in the behalf of his people: Where God hath a [Page 34]seeing Eye, there he hath a helping Hand too, if man can but find a believing heart to lay hold upon it.

David is a witness of this truth, when he saith, In the day that I cryed, thou answeredst me, and gavest me strength in my soul; as if David had said, It's true, O Lord, thou Assaultest me, and thats my trouble; but it's as true, that thou Assistest me, and this is my com­fort; In the day that I cryed unto thee, thou answeredst me, and gavest me strength in my soul.

I, Object. saith the scrupulous Christian, would God do this for me? if he would put strength into my soul, strength of Faith, strength of patience, strength of Grace, then I should bid a freer welcome to the Cross when it comes; But alas! instead of this strength you speak of, I find nothing but weakness, upon weakness, a weak faith, a weak assurance, weak patience, all weak.

I answer briefly, Answ. hast thou not strong Grace? and doth that discourage thee? It may be thou art not try­ed with strong afflictions, let this quiet thee; hast thou not as much patience as another? it may be thou hast not yet as much need of it as others; their patience is greater then thine, because their troubles are greater then thine. In a word, thou say'st thou hast not a Mar­tyrs Faith, it may be thou needest it not yet, because thou hast not a Martyrs Fire; a weak Faith may serve for a light Cross; when God calls thee to hotter servi­ces of Christianity, fear not but he will be at thy back, not only to Behold thee, but as you have heard, to Ʋp­hold thee, 2 Cor. 15. As the sufferings of Christ abound in us, saith Paul, So also our Consolations abound in Christ; See here, as men laies On trouble, so God laies In comfort; Hence it was that Davids heart did not fail him, when all his friends forsook him, 1 Sam. 30. And David incouraged himself in his God, saith the [Page 35]Text; It was sad with him at this time, Zicklag was burnt, his wives taken captive, he lost all, and like to have lost the hearts of his Souldiers too [for they spake of stoning him] In this condition that David was now in, he turned his face from the Creature, lookt up to heaven, and encouraged himself in his God; when all other visible helps shrunk from him, then his God clave to him, and he to his God.

O Christian, live upon the Comforter himself, in the want of other comforts; If thou canst not say that God is thy God, it is thy sin; but if thou canst say he is thy God, and yet not content, it is thy shame; for if God, an Allsufficient God, will not suffice thee, will not content thee, sure nothing will.

Secondly, You shall be with God after your toubles, II this day shalt thou be with me in Paradise, said Christ to the present Thief; as if he should have said, I am with thee, bearing the Cross, and thou shalt be anon with me wearing the Crown, and therefore be satisfied; a paral­lell Scripture to this you have in Rom. 8.17. If we suffer with him, we shall Reign with him, said Paul; who will not now willingly act a sufferers part a while, when he remembers what a blessed Exit his sufferings shall have at last: Daniel was brought out of the Dungeon, and immediately prefer'd at Court. Joseph of a slave be­came the chiefman in the Kingdom; Ah what a Ban­quet did God provide for Paul and Silas in prison; and Jacob being banished from his fathers house, what a comfortable Vision saw he at Bethel; better provision sure, then if he had been sitting at home at his plentiful Table.

But albeit the Lord treats not all his Children as he did these, yet are they all sure of his comfort; Glory shall be the end of their sufferings, and heaven their habita­tion [Page 36]for evermore; they have Christs Certificate under his own hand, Rom. 8. If you suffer with me, ye shall reign with me.

Oh that so much of heaven were Reveal'd and Ʋn­vail'd to you, as to see something of those Eternal joyes, which they that be dead in the Lord have received for a few momentary sufferings in their life-time; Hungry Lazarus feasting, lame Mephibosheth dancing, and all the Colledge of Martyrs and Confessors striking up their Harps, and Chanting forth that Epiphanema of praise, Rev. 7.10. Salvation, salvation unto our God, which sits upon the Throne, and to the Lamb for ever.

Oh who would not rejoyce in their sufferings, with such Musick in their ears, and such a sight as this in their Eye.

Let this then beget Contentment, it's ill with you at present, but good news will be next, Gods Rod, like Jonathans Rod, hath Honey, nay, Heaven at the end: Look up Christians and see, that the Cloud, while drop­ing on you, is Rowling over you, stand but in the show­er a while, and fair weather will be next, even an ever­lasting Sun-shine of glory. When you have suffer'd awhile saith Peter, 1 Pet. 5.10. the Lord will make you perfect, that is, your sufferings are not a killing you, but a per­fecting you.

Poets tell us that the Hill Olimpus is so high, that on the top of it is alway a Calm; Beloved, it's hard climb­ing up the Rocky and Rugged Hill of the Cross, but when you are once come up to the Top, you shall be in a Calm, and say as Peter did on the Mount, It's good to be here, good to get heaven at any rate.

And this is the second Argument to work Content­ment under the Cross, God will not only Come to you in your troubles, but you shall Go to God after your [Page]troubles, God will make your afflictions to be Inlets in­to glory, and your Cross a Ladder to climbe up to heaven; and therefore fear not afflictions, they are not such Bugbears as the flesh fancieth them to be: Which seriously thought on, would be enough to make the soul ambitious of suffering, saying as one did once, I am afflicted, till I be afflicted.

A child that's going home will never complain of bad way. O Christian, thou art going home to heaven in a way of suffering, every affliction, every cross sets thee one step forward to thy Fathers house, and wilt thou complain of bad way? one beam of Gods face in hea­ven will dry up all thy tears; hence saith the holy Pro­phet, Rev. 21. There shall be no more death, nor sorrow, nor crying, neither shall there be any more pain, for all these things are passed away.

Thus have I given you two helping Considerations, to melt your wills into obedience to Gods will, and to run the Race that is set before you with patience; there­fore I shall be at the pains to help you a little further, Consider,

• 1. The Cross is necessary, and must be born.
• 2. Your Cross is easie, and may be born.

First, I say its necessary, God hath laid it on, I and who can take it off; As Balam said, God hath blessed, and I cannot reverse it. So may I say, God hath crossed, and thou canst not repeal it, and therefore let it be borne bravely. Now it is an unavoidable necessary upon a double account.

• 1. In regard of the Precept.
• 2. In regard of the Means.

First, you have a Precept for it, Luke 9.35. I He that will be my Disciple, let him take up his Cross and fol­low me.

Secondly, It's necessary as a Means to the obtaining the End. Christ the Captain of our Salvation was made perfect through sufferings, and so must we, Heb. 2.10. Ought not Christ first to have suffered, and then to have entered into his rest, saith Luke, 24.26. yes he ought, and so ought Christians; For through many tri­bulations we must enter into the Kingdom of heaven.

An hot burning Furnace was a pleasant path, in which the three Children walkt to their Caelestial Country, while Belshazers Coaches like a Sedan, conveyed quick­ly into the dwellings of Furies, and habitation of Di­vels; A fiery Chariot hoysed up Elijah to Heaven, where as a Feather-bed ushered Dives down to Hell: Therefore be not affraid of suffering for God, for he can give an happy issue when he pleaseth.

Again, II as the Cross is Necessary, and must be born; So it is Easie, and may be borne; And that

• 1. Absolutely.
• 2. Comparatively.

First, I Absolutely, and in it self; Hence said Christ, Take my Yoke upon you, for my Yoke is easie, and my Bur­den is light; Never then call that Cross heavy, which Christ hath called easie and light.

Art thou pained with the Gout or Collect? that's a light burthen, and the Boyes of Spain bore so much, and more without complaining that their Cross was heavy, for I read that they would at their Altars endure whipping and scourging, till their very Entrals saw the light through their torn flesh, without crying.

These Cchildren rejoyced in their sufferings, like men, and this was their glory; but you that are men, you weep in your sufferings like children, surely this is your shame.

Again, are you sick? this is a light burthen, and so [Page]light, that the least child in the Town can bear it; In a word, what ever thy Cross be, if it be Christs Cross, it is a light one, and therefore not to be complained of; Take my Yoke upon you, saith he, for my Yoke is easie, and my Burthen is light: And indeed, there is no burthen can truely be cal'd, or by Christians can be counted heavy, but Sin; and this is a burthen which makes the whole Creation to groan under it, take away sin, and a mans life will be no longer a burthen to him; this is the heavy burthen, as for other burthens, they are light, and that first, Absolutely. Secondly, they are light Comparatively.

1. If you compare them with the paines which Christ Endur'd.

2. Or, secondly, with the paines of Hell which you deserved.

First, I If you compare them with the pains that Christ Endur'd; look but into Isa. 53. and you shall see that whole Chapter spent in relating that bloody Tragedy which Christ acted for the Salvation of the world; He was despised and rejected of men, saith the Prophet, He hath bore our griefs, and carried our sorrows, ver. 4. He was wounded for our transgressions, and bruised for our iniquities, and thus the Text runs on in tears; O what a suffering Race did he run, that he might overtake us before we got to Hell.

Methinks I see what haste he makes on this suffering Errand, and hear him cry to his Father, while yet a far off, Lo, I come to do thy will, O my God See here how the heart of Christ, like an Eccho rebounds to his Fa­thers call.

When his Father spoke to him to undertake the Re­demption-work of saving a lost and undone world, he did not Reluct, nor answer with Moses, Exod. 4.13. I [Page]Pray thee send some other on this message; but lo, I come, said Christ, to do thy will, O my God.

And now Christian tell me, doth not thy dear Lord deserve thus much from thee, to endure a little for his sake, who hath endured so much for thine? what though thy afflictions cost thee tears, Christs afflictions cost him blood; and though thou loosest the comforts of this life, this is nothing comparable to Christs loss, who lost life itself.

Ah! what loss can match this loss? and whose suffer­ings like his sufferings? Dost thou sigh under the sense of thy grievance, thus, my soul is sorrowful; but Christ went further, and said, My soul is sorrowful to death, Mat. 26.38. Dost thou cry, My God, my God, why hast thou afflicted me? but Christ said more, My God, my God, why hast thou forsaken me? consider this, and leave complaining.

Secondly, II your Cross is Easie, if you compare it with the pains of Hell, which you have deserved. Ah, there's never a one of you, but would be in Hell before to mor­row, if God should give you your due; there are many there, for those very sins which you live in; Dives is in Hell for making an Idol of his wealth, have none of you done so? Haman is in Hell for pride, and are not you proud? Sodom is in Hell for contempt of the Pro­phets of the Lord, and for neglecting the day of peace, the day of grace, the day of Gods patience, and striving with them, and is not this Englands sin at this very day? the Old world is burning in hell, for burning in lust on Earth, and was this sin ever more predominant, then in this juncture of time? Herod hath been lying in Hell a thousand and six hundred years, for taking John Baptists head from him.

Ah England England! is not this thy charge, hath not [Page]this been thy practise these late years? and art thou not plung'd deep in thy own blood-guiltiness? Herod did but cut one mans head off, and he is gone to Hell for it. Oh what an Hell mayest thou look for, who hast got so many heads, and drunk the blood of thousands of the the Saints and faithful servants of the most High. What City is there, wherein there is not some Noble births, some of Englands Worthies sacrificed to the bloody Itch, and Bedlam-Surges of a Civil War (I had almost said, of an uncivil peace?) What Town is there wherein there is not some Families repeating over the Lamentations of Jeremiah, and saying, I am the man that hath seen affliction by the Rod of his wrath: Sion doth mourn, Judah is gon into captivity, the Prophets sigh, the Sheep are scattered, and woe is my soul because of murderers!

How many of the dear children of God are crying for bread, for the powerful Preaching of the Word amongst them; and there is no bread to be given them, nor the pleasant voice of their faithful Ministers to be heard amongst them; and they left to lament over their silenced Ministers, as King Joash wept over the dying Prophet, 2 King. 13.14. O my Father, my Father, the Chariot of Israel, and the horse-men thereof; Will not God visit for these? will he not be avenged on such a Nation as this? yes, yes, he will; Israels woe may be Englands warning, Amos 4. Thus will I do unto thee, and because I will do thus unto thee, therefore prepare thy heart to meet thy God, O England. But this is a Digres­sion.

That which I am to speak to this, you are to bear the Cross contentedly, because what ever you do Endure, it's nothing to what you deserve, or to what the damn'd in Hell Endure.

In Hell there is variety of torments, and extremity of torments, and Eternity of torments, not one way, but a thousand wayes, to make a poor soul miserable, ever­lastingly miserable; and who can bear variety? who can bear Eternity? who can bear Eternity of torments? yet all this you must bear, if ever it be your lot to lie in Hell.

Here it may be you want one mercy, but blessed be God you have another in Liew of it; you want health but you want not friends; you want money, but you want not a Christ; you want an Estate, but you want not a contented mind; though your life be not abso­lutely made up of comforts, which is your misery; yet it is not altogether composed of Crosses, and is not this a mercy.

And thus is your life Checker'd with Blacks and Whites, so that you have never such cause of Mourning, but withall you have some just ground of Rejoycing: but in Hell there's nothing to be seen, but objects of sorrow, and nothing to be heard, except inducements to grief; not one merry day, and one sad, not one hour of pain, and another of ease, not one cross, and one com­fort, but all crosses and curses do meet there, like lines in their proper Center. Compare now your suffer­ings, with the sufferings of Hell, and let this quiet you.

That School-boy thinks he gets well off, when de­serving a Rod, he escapes with a Reproof; What a Mercy then may you count it, that when you deserve a Curse from Christ, you escape with the Crosse of Christ; afflicted on Earth, when you might justly be tormented in Hell.

Think of it then, are you corrected? It's the Lords mercy that you are not consumed. Hath God taken [Page]a way your health from you? it's well you escape so, he might have taken away your life from you, and your Christ from you, and where had you been then?

In a word, how much soever God takes from you, it's less then you owe him; and how little soever he leaves you, it's more then he owes you; therefore in­stead of murmering that your condition is so ill, blesse God that it is no worse, saying with Ezra 9.13. Thou, O Lord, hast punisht us less then our iniquities have de­served.