DOCTRINE. As those Israelites bitten with the firy Serpents, who look'd to the brazen Serpent, were sav'd Alive; so, those Sinners who believe in Christ shall be sav'd for ever.

This Doctrine is to be handled, by show­ing in sundry particulars some Parallel or Similitude, between the Malady and Reme­dy of those Israelites mention'd in our Text; and the Malady which Persons have by Sin, and their Remedy thro' Christ.

[Page 4]1. Those bitten by the firy Serpents, were grie­vously wounded. Doubtless those bitings, oc­casion'd extream pain and anguish: many dy'd of their wounds, and we don't find that any recover'd of them (and tis likely none did) but those who look'd to the brazen Serpent. So, all Men are grievously woun­ded by Sin, they are stung by the old Ser­pent, the Devil. The Devil made use of a Serpent, to draw our first Parents into Sin. Gen. 3.1. The Serpent beguiled Eve thro' his subtlety, 2 Cor. 11.3. This Dragon, this old Serpent was the Devil and Satan, which de­ceiveth the whole World, Rev. 12 9. The old Serpent the Devil, drew our First Parents into Sin, and so all their Posterity with them. For by one man sin entred into the World, and death by sin; and so death hath passed upon all men for that all have sinned — by one man's disobedience many were made sinners, Rom. 5.12, 19 All have Sinned and come short of the Glory of God. All meer Men since the fall of Adam, are shapen in Iniquity and con­ceiv'd in Sin; and so they are Children of wrath by nature. Indeed they are all Sin­ners, and Sin is a grievous terrible wound. Sin is a Mortal wound, the wages of it is Death, Rom 6.23 Every Sin in its own na­ture tends to eternal Death and Misery; it deserves such Death. Cursed is every one that continues not in all things written in the book of the Law to do them, Gal. 3.10 Yea, Sin is a wound very grievous, distressing, tormenting to the awakened Consciences of those, who are not at present sensible of their Interest in [Page 5] the healing blood of Christ. Distress of Soul for Sin, is sometimes compar'd to broken bones, Psal. 51.8. To a being weary and heavy laden, Mat. 11.28. To an Insupportable Burthen, Psal. 38.4. Mine iniquities are gone over mine head, as an heavy Burthen, they are too heavy for me. Sense of Sin, made David's bones wax old, he roared all the day long — his moisture was turned into the drought of Summer, Psal. 32 3, 4. Our Tongues can't express the Grief and Horror, the Anguish, Pain, amazing Trouble and Disquietment, which Persons often feel in their own Souls by reason of their Sins. All the Wounds which a Man's Body can receive, are not so hurtful to him, as the Wounds which Sin gives to his Soul. Sin is such a mortal Stab, such a poysonous Wound, as will certainly Kill and Damn a Person for ever, unless the healing Blood of Christ be applyed to it. Surely, Sin is a most grievous Wound. If any ask, Why don't Men com­plain more of this wound? If all are thus wounded, why don't they express their trou­ble, danger, concern more frequently than they do? I answer, they are not duely sensi­ble of their wounds. Many that are Mortal­ly wounded by Sin, are yet stupid; they are in a sort of Spiritual Lethargy. Persons are never reckon [...]d more dangerous in bodily distempers, than when they're most stupid, senseless, and make no complaint at all: those are most dangerous that are in such a condition. So, those that are least sensible of their danger by Sin, least concern'd about it; are indeed in most danger by it. Their Souls seem stupid and [Page 6] benum'd, they seem hastening to hell, without thinking or considering where they are going. They are not sensible of their wounds, that's the reason they don't complain. They're so much taken up about their bodies, that they utterly neglect their Souls. Sin is a wound, and a dreadful dangerous one too; this is the first thing.

2. These bitten Israelites could not be heal'd or cur'd, by any art or skill of their own. Writers say, that when persons were bitten by these poysonous Serpents, Physicians were wont to give them over as uncurable, irrecoverable: No art or skill of men could save them. If they appli'd never so many Medicines of their own contriving, yet they could not be cured thereby. So, Men can't by any skill, art or power of their own, save themselves from that eternal death which their Sins have justly deserved. Fallen men, Sinners, are without strength, Rom. 5.6. Their destruction is of themselves, they are the guilty Authors of it; but they have no strength to deliver themselves from the power, guilt or punish­ment of Sin.

1. Not from the power of Sin. Men are na­turally, Dead in trespasses and in sins, Eph. 2.1. And they can't create new Life in their own Souls: no man can come to the Son, except the Father draws him. True believers are born, not of blood, nor of the will of the fresh, nor of the will of man, but of God, Joh. 1.13. 'Tis God of his own will that does beget them; that creates them in Christ Jesus, according to the exceeding greatness of his power, the [Page 7] working of his Mighty Power, Eph. 1.19, Faith is Gods Gift, Eph. 208. So is Repentance too, Acts 5.31. Alas, without Christ Sinners can do nothing: 'tis God that works in them to will and to do of his own good pleasure. So that Men can't save or deliver themselves from the filth, the power, the prevailing efficacy of Sin.

2. Nor from the guilt or punishment of Sin. They cannot by all their doings or sufferings, satisfie Gods justice, and purchase their own deliverance. When they have done their best, they are unprofitable Servants. If they should offer thousands of Rams, or ten thousands of Rivers of oyl; give their first-born for their transgression, and the fruit of their bodies for the sin of their Souls, yet it would not be a sufficient Sacrifice. They are not redeemed with corruptable things, such as silver and gold, 1 Pet. 1.18. They can by no means redeem their Brother (nor themselves neither) nor give to God a ransome for him, Psal. 49.7. The re­demption of the Soul, is too precious to be wrought by them. They can't buy off eter­nal plagues and punishments. There is Sal­vation in none but Christ; Neither is there any other name given under heaven among men, where­by they can be saved, Act. 4.12. As these bit­ten Israelites, could not heal nor cure them­selves; so neither can Sinners deliver them­selves from the power, guilt or punishment of Sin, by any art, skill or power of their own. If they have no help but of their own procuring, they must necessarily perish for ever.

[Page 8]3. It was God that appointed this brazen Ser­pent, for the healing of the people. 'Twas not any device or contrivance of their own, 'twas not man's Wisdom that propos'd this method. So, 'twas God that appointed Jesus Christ to be the Saviour of Sinners. The Way of sa­ving Sinners thro' Christ, was not the result of the Wisdom or Contrivance neither of Men nor Angels; 'twas originally and wholly from God. God did elect and chuse Christ, to the Office and Work of a Redeemer. Hence Christ is called, God's Servant, and His Elect, Isai. 42.1. 'Tis said of Christ, He was faith­ful to Him that appointed Him, Heb. 3.2. God chose, call'd, appointed Him to His Mediato­rial Work and Service. Tho' Mans Misery is of his own procuring, yet his Salvation is of God's contriving and procuring.

4. 'Twas of God's meer undeserved Mercy and Grace, that He provided a Remedy for the bitten Israelites. They had provoked God, spoken against Him, and against His faithful Servant Moses; God was justly angry with them. He had sent Serpents to bite and wound them, many dyed of their Wounds; and if all had dyed that were bitten, 'twas no more than what they had justly deserved. Now for such unworthy, provoking Sinners as these, God provided a Remedy; surely 'twas nothing but meer, sovereign, undeserved Mercy and Grace that could move him thus to do. So, 'twas meer, sovereign, undeserved Mercy and Grace and nothing else, that mov'd God to provide a Saviour for poor, miserable, self-undoing Sinners. God did not give his Son to save [Page 9] Sinners on the account of any Merit, Worthi­ness, or good Deserving in them, for they were unworthy of any Favour. They justly deserv'd Eternal Wrath and Vengeance: God might have glorify'd His Justice in their ever­lasting Ruin and Destruction. God's Happi­ness does not depend on the Sinners Salvation. God stood in no need of their Happiness; He had no necessity of their Recovery. If He had pleas'd to have sinless Men to serve and praise Him; He might have created a new, holy Stock, and have given them Grace to be eternally Obedient to Him, if He had seen meet so to do. Or if He had desir'd to glori­fy His Grace in the Redemption of Sinners, He might have done it (if he had seen meet) in the Salvation of fallen Angels, who were originally of a Rank and Order superior to Man. Indeed sinful Men did no way deserve God's Favour, nor had He any need of their Salvation; 'twas therefore of His most free and sovereign Grace, that He gave His Son to be their Redeemer. So we read, Joh. 3.16. God so loved the world, as to give his only begot­ten Son; that whosoever believeth in him, should not perish, but should have everlasting Life. Rom. 5.8. God commendeth his love to us, in that while we were yet sinners, Christ dyed for us. Thus we see, that Gods sending His Son to save Sinners, is ascribed to His Love: 'Tis menti­oned (and that very justly) as an admirable Effect of His amazing, unparallel Love. 'Twas (as the Apostle tells us, Eph. 2.4.) His great Love wherewith he loved us. 'Twas great Love, if we consider the Author of it, the [Page 10] infinitely Great GOD; Great, as to the long standing of it, from Everlasting to Everlasting. Great, as to the Objects of it, who were vile Sinners, greatly Unworthy of it. 'Twas great Love, else He would never have given His only begotten Son, to dye for the saving of those whom He thus Loved. 'Twas Great as to the Fruits of it, delivering from great and everlasting Misery, and bringing poor unwor­thy Sinners to great and everlasting Glory. Indeed 'twas great Love, free, sovereign, unde­served Grace and Mercy, that moved God to provide such a Saviour as He has done for poor Sinners. Therefore Believers should learn,

1. Not to ascribe any of the praise of their Salvation to any thing of their own. Oh Man, hast thou a saving Change wrought in thy Soul? Art thou become a New Creature? Art thou indeed Intituled to Eternal Life and Glory? Is it thus with thee, while others are hastening on in their Ways of Sin to Eternal Misery? Whence came this diffe­rence between thee and them? Is it to be ascribed to any Worthiness or Merit of thine own; or to any Power which thou hadst to save thy self, more than what others have? No indeed, nothing of the praise of thy Sal­vation is to be ascribed to thy self. If thou shouldst be dealt with according to thy De­servings, Hell would be thy Portion for ever. If no Power but thine own were employed for thy Deliverance, thou wouldst never be de­livered at all.

[Page 11]2. To ascribe the praise of their Deliverance and Salvation wholly to God. O Sinner, 'twas the free, sovereign Grace of God, that pro­vided a Saviour for such as thou art, even for vile Sinners. 'Twas sovereign Mercy that ordered thy being born under the Gospel, or at least thy being brought under the Gos­pel: 'Twas free Grace that set home Divine Truths on thy Soul, and made thee a New Creature. 'Twas free Gra [...], that in the Blood of Christ blotted out thy Sins, and that gave thee a new and firm Title to Eternal Blessedness. The whole of thy Deliverance and Salvation, is to be ascribed to free, sove­reign Grace: 'Tis the fruit and effect of so­vereign divine Mercy. Therefore the whole praise is due to God, to Christ. In this man­ner we should say, as Psal. 115.1. Not unto us, O Lord, not unto us; but to thy name give Glory, for thy mercy and thy truths sake. I'm sure, the bitten Israelites were indebted to free, sove­reign, divine Favour, for providing a Remedy for them. So, Sinners are inconceivably in­debted to sovereign, divine Grace, for pro­viding a Saviour, an holy, powerful Redeem­er for them.

5. If the bitten Israelites had done nothing but pore and ponder on their Wounds, this would not, could not have cured them. Though they were sensible of their Wounds, did see them, feel them, complain of them, smart under their Pain, grieve and mourn for them; yet if they did no more, this could not cure them. They must not only consider their own Wounds, but also look on the Brazen Ser­pent, [Page 12] else they were not healed. So, if Sin­ners only keep looking and poring on their own Sins, this can never save them. Indeed a sight and sense of Sin is proper for them, but this is not sufficient. Men should so con­sider their sickness and wounds, as to see their need of a Physician, a Surgeon; so, Men should so consider their Sin and Misery, as to see their need of a Saviour, and trust in Him for Salvation. But if they only keep poring on their Sins, this won't save them. They may possibly see themselves very vile and sinful, be very much distressed and per­plexed for their Sins, have some Legal Con­victions and Humiliations for them, and yet perish for ever. Ahab humbled himself, and put on Sackcloth; yet there is no Evidence of his true Repentance. Judas Repeated, brought back the Price of his Treason; said, he had sinned in betraying innocent Blood, Mat. 27.3, 4. He had great Convictions and Horrors for Sin, yet he was the Son of Perdition, and perished for ever, because he did not heartily Believe in the Lord Jesus Christ. Be instruct­ed then, 'tis not a meer sight and sense of Sin, horror and distress of Conscience for it, that can bring Persons to Heaven. Persons may have great Awakenings and Horrors for Sin in this World, and yet be Damn'd Eter­nally in the next. 'Tis not enough that Per­sons be frighted with their Sins, but they must abhor and forsake them, and trust in Christ alone for the Pardon of them, if ever they would be saved. Men must not only see their Malady, but also apply the Remedy, if they would obtain the Relief they need.

[Page 13]6. This piece of Brass, though made in the Fi­gure of a Serpent, yet had not the Poyson of a Ser­pent in it; but was for the healing of those that were poysoned. So, the Lord Jesus Christ, tho' made in the likeness of sinful Flesh, Rom. 8 3. Yet he knew no Sin (that is, he had none) a Cor. 5.21. He did no Sin, neither was guile found in his mouth, 1 Pet. 2.22. He had no Sin, but came to save those that had ruined themselves by Sin.

7. 'Twas the Duty of the bitten Israelites to look to the brazen Serpent for Cure, though to an Eye of Sense, there was little if any likelihood of Cure by it. The brazen Serpent had no in­nate Vertue to communicate from it self to those that were bitten, for the healing of them. There was no natural Efficacy in that piece of Brass, to heal wounded Specta­tors, as there is in the Sun to warm the Earth it shines on. Nay, Writers say, that when Persons were bitten with those poysonous Serpents, 'twas very hurtful for them to look upon bright shining Brass. Carnal Rea­son in a bitten Israelite might say, What should I look upon that piece of Brass in the Figure of a Serpent for, what good can it do me? And yet 'twas the Duty of such bitten Persons to look on it for healing. The healing did proceed from Gods Appointment and Institution; and from His own efficaci­ous Power exerted in that His own Way. So, the Way of Salvation through Christ, is very unlikely, if nothing but Mans carnal Reason makes the Judgment of it. Carnal Men were apt to think concerning Christ, [Page 14] that He had no form, comliness or beauty for which He should be desired, Isal ▪ 53.2. The Preaching of Salvation through a Crucified Christ, was to the Jews a stumbling block, and to the Greeks foolishness, 1 Cor. 1.23. Thus carnal Reason often rejects and disapproves the Means appointed by God, even by infi­nite Wisdom and Goodness. Yet tis the Du­ty of all that live under the Gospel, to believe in Christ for Salvation. 1 Joh. 3.23. This is his commandment, that we [...] believe in the name of his Son Jesus Christ. This is the Way of Gods chusing and appointing, therefore all should walk in it, though never so contrary to carnal Reason. They also should expect the Blessing from God in His own Way, and not from any Worthiness in themselves or Actions. When a bitten Israelite looked on the brazen Serpent, twas not any Vertue or Merit in his Act of looking, that obtained the Cure; but the whole Benefit did proceed from Gods Institution and Blessing. So, when we trust in Christ for Salvation, tis not our Act of trusting that really merits or deserves the Benefit; but this trusting is appointed by God, as the Way in which we are to ex­pect His Favour. We should expect Gods Blessing in His own Way, and not give heed to any contrary Arguings. This might teach us, diligently to attend on all Ordinances of Gods appointment. Let us not say, What good shall I get by these and those Ordinan­ces; what spiritual good can I get by Bap­tism and the Lords Supper? How can these convey any Benefit to my Soul? No, this [Page 15] is carnal Arguing and Reasoning; for these are Means of Gods appointing, therefore we ought heartily and obediently to attend on them, depending on God alone for the Blessings represented and exhibited thereby. If the bitten Israelites had insisted on this, We wont look on the brazen Serpent, it can do us no good; then they might all have dy­ed of their Wounds. So, if we will do no­thing for the good of our own Souls, but just what carnal Reason suggests, we must then perish for ever. Gods Blessing is to be sought and expected in His own Way.

8. The brazen Serpent was set on High, set on a Pole, that all bitten Israelites might see it for their own good. Indeed the Lord Jesus Christ was lifted up on the Cross, He was hanged on a Tree, He suffered that accursed Death to redeem and save Sinners, Gal. 3.13. And Ministers of the Gospel, in their Preaching, should lift up, or hold and shew forth Christ Jesus to Sinners, that they may see Him by Faith, and live. The brazen Serpent was set on an high Pole, that bitten Israelites might see it from all Quarters of the Camp; so, Christ should be Preached and offered to all Sinners, wherever the Gospel comes. Ministers should spread the Name, and Fame, and Glory of Jesus Christ, as much as possibly they can, in­viting all Sinners to look to Him and be sa­ved. Mark 16.15, 16. Go, preach the Gospel to every creature; he that believeth and is baptized shall be saved, he that believeth not shall be damned.

[Page 16]9. If the bitten Israelites were never so near the brazen Serpent, yet they had no Benefit there­by, if they did not Look upon it. What if a bitten Israelite lay almost under the very Pole where the Serpent was? What if his bitten Parents, Children, or other Friends were heal'd by looking to it? What of all this, yet if he did not personally look up­on it, then he died of his wounds. So, tho' a person lives under the Gospel, and hears a Multitude of excellent Sermons, tho' he's much urg'd and sollicited to believe in Jesus Christ; yet if he does not believe in him, he shall not be saved by him. It may be his Father and Mother, and many of his near Relatives and Friends believ'd in Christ for the saving of their Souls; yet he will be never the better for this, if he him­self does not believe in Christ he must be damned for ever. If a stung Israelite heard never so much about the brazen Serpent, or spake never so much about it; yet if he personally did not look on it, he was not benefitted by it. So, tho' a person hears never so much about Christ, speaks or preaches never so much about him; yet if he personally does not believe in him, he must perish for ever. If he has ten thou­sand offers of Christ, yet if he does not ac­cept of him by heart-purifying Faith, he must be Eternally Damned. He that believeth not on the Son, shall not see life, but the wrath God abideth on him, Joh. 3.36.

[Page 17]10. All bitten Israelites, were equally welcome to look on the brazen Serpent; and all were heal­ed that did so. Looking on the brazen Ser­pent, was not a Privilege limited only to the Rich or Great, or only to those of such or such Orders and Degrees; No, All might look on it. Whoever was bitten, whether Male or Female, Young or Old, High or Low, Rich or Poor, Bond or Free; whether he had been bitten a longer or shorter Time, whether he had received one Wound or ma­ny, whether his Anguish and Pain had been great or small, yet he might look on the bra­zen Serpent. None were forbidden to look, all bitten Persons were equally welcome; and all that looked on it lived. So, All Sin­ners under the Gospel, are equally welcome to come to Christ; all that will come shall be welcome. He has said, Joh. 6.37. Him that cometh unto me, I will in no wise cast out. All that hear of Jesus Christ, whether they are Younger or Old, Rich or Poor, or how­ever circumstanced in the World; yet they are invited to come to Christ. Isai. 45.22. Look unto me and be ye saved, all ye ends of the earth. Their own Sins, their own Un­worthiness shall never Ruin them, if they will but heartily submit to Jesus Christ. Who­soever believeth in him shall not perish, but shall have everlasting life, Joh. 3.16. If a poor Israelite that had been stung for some consi­derable time, that was much swell'd, great­ly tormented, just ready to die, did but look on the brazen Serpent, he as surely liv'd as he that had look'd on it as soon as he was [Page 18] bitten. So, if the greatest, vilest Sinner in the World should come to Jesus Christ, he would be as welcome as any; and he should never be rejected for his Unworthiness, but should be sav'd for ever. Oh consider the gra­cious Invitations of the Scripture. Come unto me, all ye that labour and are heavey laden, and I will give you rest, Mat. 11.28. He that is a thirst, let him come; and whosoever will, let him take of the water of life freely, Rev. 22.17. These things should abundantly In­courage Poor Sinners, to trust in Christ for Salvation.

11. After many had been cured by Looking on the brazen Serpent, yet this way of healing was not at all abated, but as efficacions as ever. Indeed the healing power came from God, and this was not at all abated by healing of Multitudes. The last bitten Israelite that look'd on the brazen Serpent, was as truly and really benefitted thereby, as the first that look'd on it. So, the Lord Jesus is now as able to save Sinners, as ever he was. Tho' he has healed and saved Multitudes already, all the believers of the Old Testament, and all those of the New Testament heitherto; yet his sufficiency to save is in no measure abated. No, He's able to save to the uttermost them that come unto God by him, Heb. 7.25. He's fit to be trusted in, for he has Everlast­ing Strength, Isai. 26.4. He is an inexhau­stible fountain of Good and Grace, able for ever to supply all that come to him for help and relief. This should greatly in­courage [Page 19] all of us, to trust in Christ continu­ally, for all that Pardon of Sin, for all those supplies of Grace which we need. Psal. 55.22. Cast thy burden on the Lord, he shall sustain thee. Casting all your cares upon him, for he careth for you. Psal. 27.14. Wait on the Lord, be of good courage, and he sha [...]l strengthen thine heart: wait I say on the LORD.

DOCTRINE. Christians should carefully avoid the great and dangerous Sin of Murmuring.

Under this Doctrine we may consider, (1.) The Nature of this Sins. (2.) The Great­ness of it. (3.) The Danger of it.

1. The Nature of this Sin. Some describe Murmuring to be, a speaking against Persons or Things, out of Dislike, Impatience, or Discontent. To be sure, when Persons Mur­mur at what they meet with, it plainly implies their Dislike of it, their being Un­easy and Discontent with it, their Blaming and Complaining of it, and finding Fault with it: It plainly implies their Condemning of it, as not being as it ought to be. This [Page 22] in general is the Nature of Murmuring. Hence Murmurers and Complainers are put together, as being much the same, Jude. v. 16. This Murmuring, Discontent or Complaining, often operates or exerts it self,

1. When Persons cannot get those Things they [...]e [...]e. Thus, when the Israelites wanted Bread (their Stores being spent which they brought out of Aegypt) they murmured against Moses and Aaron in the wilderness, and said, would to God we had died by the hand of the Lord in the Land of Aegypt, when we sat by the flesh­pots, and when we did eat Bread to the full: for he have brought us forth into this wilderness, to [...] this wh [...]le Assembly with hunger, Exod. 16.2, 3. So they Murmured when they wanted [...]a [...]e [...], and said to Moses, Exod. 17.3. Where­fore is this, that thou hast brought us out of Aegypt▪ [...] kill us and our Children, and our Cat­tle with thirst? They greatly Murmured, they bitterly Complained, as though they were ill dealt with; because they had not such Food and Drink, such outward Supports and Supplies as they desired. When Ahab could not get his Neighbours Vineyard as he desired, he shew'd a base, murmuring, discontented Spirit; he was full of ill Hu­mur, Pouty and Sullen, turned away his face, and would not eat Bread, 1 King. 21.4. Ma­ny Persons, when they can't get those things they desire, will Fret, Vex, be Uneasy and Discontent: This is Murmuring, 'tis a fault­ing of Divine Providence, which Governs all Things.

[Page 23]2. When Persons meet with those things, which are more directly and possitively Troublesome and Afflictive to them. Persons often Murmur, not only when they want such things as they desire, but also when they meet with Losses, Disappointments; even when Troubles and Afflictions come upon them. When those who join'd in the Sin of Korah, were cut off by a sudden, terrible Destruction; the Con­gregation Murmured against Moses and Aaron for it, and said, Ye have killed the People of the Lord, Numb. 16.41. They complain'd of the Loss of so many Men, as being an Af­fliction which ought not to have been brought upon them. 'Tis said, Rev. 16.9. And Men were scortched which great heat, and blasphemed the name of God, which hath power over these Plagues. The Affliction they met with, made them quarrel with their Maker, blaspheme his Name, and condemn the Dispensations of his Providence; like those, Isai. 8.21. And they shall pass through it, hardly bestead, and hungry, and it shall come to pass, that when they shall be hungry, they shall fret themselves, and shall curse their King and their God, and shall look upward. Men too often Fret, Vex, Murmur, Curse, when they meet with sore Tryals and Afflictions. Prov. 19.3. The foolishness of Man perverteth his way, and his heart fretteth against the Lord. When God afflicts Men for the Folly and Wickedness of their Ways, their Hearts often fret agai [...]st him for it.

[Page 24]3. When Persons see others Enjoy more than they think they should. Persons are too apt to Envy those whom they see in prosperous Circumstances; especially when they judge them unworthy of such Prosperity. When those who labour'd but one Hour in the Vineyard, receiv'd as much as those who labour'd all Day; those who had labour'd all the Day Murmured at it, though they themselves received all they had agreed for, Mat. 20.11. The holy Psalmist was envious at the foolish, when he saw the prosperity of the wicked, Psal. 73.3. Envy always implies Mur­muring in it; 'tis an implicit charging of God with an undue, unbecoming Distributi­on of his Favours. Indeed Gods Providence governs the World; His throne is prepar'd in the Heavens, his kingdom ruleth over all, Psal. 103.19. He does according to his pleasure in Heaven, Earth, Sea, and all deep places, Psal. 135.6. Let Instruments be who or what they will, yet all Benefits and Troubles are distributed, ordered forth, by Divine Provi­dence. God forms the Light, creates Darkness, makes Peace, creates Evil; 'tis the Lord does all these things, Isai. 45.7. Men therefore should look above and beyond Instruments, in all the Mercies and Afflictions they meet with, and consider the Hand of God in every one of them. If therefore they Murmur when they want what they desire; or when they meet with Losses in their Estate in their Children or other dear Relatives, indeed when they meet with any Afflictions; or when they see others in Prosperity whom they [Page 25] think unworthy of it; I say, if they Mur­mur at these things, 'tis plainly a faulting and condemning of what God does. We therefore now proceed to consider,

2. The Greatness of this Sin. Murmuring is a very vile Impiety, a very great Sin. Dis­obedience (as such) to the Divine Law, is a practical contempt of Gods Authority; a saying, Who is the Lord that I should obey him? Murmuring is an implicit faulting of Gods Government; a condemning the Steps and Methods he takes in ordering of his Creatures. Indeed there may be such a thing, as faulting (and that justly) the Instruments of our Trouble, where yet there is no Murmuring against God; but a Patient bearing of his Hand in the Tryal. But on the other hand, when Persons are Fretful, Impatient, Dis­content under Afflictions, whether they have much regard to Instruments or not; this is Murmuring, and a great Crime it is: For it highly and basely reflects on God, who orders and governs all things in his Provi­dence as he pleaseth: 'Tis an implicit judg­ing, faulting, condemning what God does. This highly Reflects,

1. Upon Gods Sovereignty. As for Gods own Being, it is Necessary and Eternal. As for the Being of Creatures, it depends in­tirely on Gods Sovereign Pleasure. For his pleasure, all things are and were created, Rev. 4.11. God has made the Heaven, Earth, Sea, and all things therein; and he preserveth them all, Neh. 9.6. 'Tis of Gods meer Sovereign Pleasure, that he has made Creatures, and [Page 26] that he continues them in Being. There­fore he must needs have the most absolute Lordship and Dominion over them, that possibly can be. He is the Supream Lord and owner of them, and may therefore order and dispose of them as he sees meet. The Earth is the Lords and the fulness thereof; the World and they that dwell therein, Psal. 24.1. Therefore he may do according to his will in the Armies of Heaven, and among the Inhabitants of the Earth; none may stay his hand, or say to him, what doest thou? Dan. 4.35. Persons commonly reckon, that Men may dispose of their own things as they will; as the Lord of the Vineyard said, Mat. 20.15. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? Surely then, the Great GOD may do what he will with his own: He's the sovereign Potter, we are the Clay; he may make one Vessel to Honour and another to Dishonour as he will. Now, when Persons Murmur and Repine at that Condition, at those Cir­cumstances which Providence orders to them; therein they do as it were arraign and con­demn Gods Sovereignty; they implicitely say, God has no right thus to order things as he does, at his own Pleasure. Surely, 'tis great and daring Wickedness, thus to im­peach and condemn Gods Sovereignty, his sovereign Government of the World. When Peter said to our Lord, What shall this Man do? Jesus said unto him, If I will that he tarry till I come, what is that to thee? Joh. 21.21, 22. So, O Man, though thou art in great Ad­versity, [Page 27] while God bestows great Prosperity on others; yet, what is that to thee? May he not dispose his own Favours as he will? What is that to thee, if others have Health while thou hast Sickness; if others are loaded with Honour, while thou art loaded with Contempt; if others are Rich while thou art Poor; if others have their Houses and Estates continu'd, while thine are taken away; if others have their Wives, Children, or other dear Relatives continu'd, while thine are taken away? Sure­ly, God may do what he will with his own When thou dost fret and vex at thy Condi­tion, thou dost Murmur against God; thou dost practically condemn his Sovereignty, and show thy self displeas'd that he has the actual Government of the World in his own Hand. Thy Murmuring is as it were a practical Essay to rob God of his Crown, thrust him from his Throne, and wrest his Scepter out of his Hand. Such proud, daring Arrogance as this, must needs be a great and heinous Offence. Murmuring does Reflect,

2. On Gods Infinite Wisdom. God is the Father of Lights, his Understanding is infi­nite, he is Wisdom it self. He acts with infinite Wisdom, in all his Works of Creati­on and Providence too: Psal. 104.14. O Lord, how manifold are thy works, in Wisdom hast thou made them all. The Lord of Hosts is wonder­ful in Counsel, and excellent in Working, Isal. 28.29. He worketh all things according to the [Page 28] Counsel of his own will, Eph. 1.11. God in all he does, always aims at the highest and best End, even his own Glory; he has made all things for himself, and he orders all things after the best manner that can be, to ob­tain this best End; and therefore he orders all things in infinite Wisdom. But when Men Murmur, Repine, Fret, and are Dis­content at the Dispensations of Providence; therein they reflect on Gods Wisdom. They practically say, God does not know how to govern the World well and wisely, he does not take right and proper Steps in his Rule and Conduct; for if he orders things well and wisely, then why do they yet complain? Now it must needs be a very great Crime, thus to reflect on the unsearchible Wisdom of the great God. Shall such Bats, such ignorant, short-sighted blind Creatures as we are, arraign and condemn the wise Con­duct of Divine Providence? Yet thus wick­edly we do, when we Murmur at Afflicti­ons. Job 40.3. Shall he that contendeth with the Almighty, instruct him! He that reproveth God, let him answer it. 'Tis wicked Arro­gance, for any to pretend to instruct the Al­mighty, or reprove him for any part of his Conduct. He that Murmurs, practically says, that God does not govern wisely; and this Reflection must needs be a great offence. Murmuring Reflects,

3. On Gods Justice and Righteousness. In­deed▪ God is a God of Truth and without ini­quity, just and right is he, Deut. 32 4. Shall not God the Judge of all the Earth, do right? [Page 29] Yes surely, he cannot do a wrong, or an unrighteous thing. He is Righteous in all his ways, and Holy in all his works, Psal. 145.17. Men often do unjust things; yea, Good Men, through Ignorance, or present Preva­lency of Corruption, sometimes do unjust things, and so may justly deserve Blame. But God is unchangibly Wise, Just, Holy, Righteous; and so cannot do an unjust thing. As 'tis impossible for God to lye, so 'tis impossible for God to be unjust, or to act unjustly; for there is no variableness with him, nor any shadow of turning, Jam. 1.17. Yet when Men Murmur at their Condition, they practically charge God with treating them hardly, with dealing unjustly with them. If they meet with no unjust Treatment, then they have no reason to find fault; there­fore their finding fault plainly implies, that they think themselves unfairly dealt with, and that they don't deserve the tryals they meet with, or that others ought not to be so high, and they so low in the World: Ezek. 18.25. Yet ye say, the way of the Lord is not equal. They wickedly charg'd God with Innequa­lity and Injustice in the Methods of his Providence. This was the Spirit and Tem­per of those, Mal. 3.13, 14. Your words have been stout against me, saith the Lord, yet ye say, what have we spoken so much against thee? Ye have said, it is vain to serve God; and what profit is it, that we have kept his Ordinance, and that we have walked mournfully before the Lord? They seem evidently to complain, that God did not deal with them so well [Page 30] as he should; that he did not bestow on them the Benefits and Blessings which they deserved. The same ill Spirit appear'd in those, Isai. 58.3. Wherefore have we fasted, say they, and thou seest not? Wherefore have we afflicted our soul, and thou takest no knowledge? By these Queries, full of Discontent and fretful Complaints, they practically said, Gods Ways were not equal, he did not deal justly with them, they deserv'd better at his Hands. This is the Heaven-provoking Language, of a Murmuring, Discontented Spirit. Murmuring is a great Crime, 'tis a charging of God with Injustice. Murmur­ing highly Reflects,

4. On the Goodness of God. Murmuring implies a contempt of, and unthankfulness for the Goodness of God. God is good, and his tender Mercies are over all his works, Psal. 145.9. There's no Person in the World, but what receives more or less of the To­kens of Gods Goodness. All Men are Sin­ners, and the Wages of Sin is Death. There­fere all that persons have on this side Death, on this side the unquenchible Flames of Hell, is owing to meer Divine Mercy and Kindness; 'tis better than they deserve: For they are less than the least of Gods Mercies, as Jacob confess'd of himself, Gen. 32.10. Un­der their heaviest Losses, Tryals, Disap­pointments, Afflictions, they should yet say, God punishes us less than our Inquities deserve; 'tis of the Lords Mercy we are not consumed: Wherefore should a living Man complain, a Man [Page 31] for the punishment of his Sins? Under our sorest Afflictions, we yet have many Mer­cies, though we deserve none; therefore we have always cause to be Thankful, but ne­ver any cause to Complain. But when we Murmur and Repine, it shows a contempt of Gods Goodness to us; as though it did not deserve our Notice of it, or Thank­fulness for it. This despising of Gods Good­ness, must needs be highly provoking to him. Oh Man, dost thou Murmur at thy Af­flictions? Thou dost Reproach God in do­ing it. God deals far better with thee than thou deservest, thou hast no reason to Re­pine, but much reason to be Thankful. Hast thou lost part of thy Estate? 'Tis a Mercy thou hast not lost it all. If thou hast lost all thy Estate, yet 'tis a Mercy thou hast thy Liberty, and art not a miserable Captive among cruel Enemies. It may be thou hast Health and Ease in thy Body; that's a great Mercy. Or if thou hast Sick­ness and Pain, yet 'tis a great Mercy that thy Sight and thy Hearing are continued to thee. 'Tis a Mercy that the use of thy Reason is continued to thee. In a Word, Sure I am, 'tis a great Mercy that thou art out of Hell, that thou art under the Gos­pel, that thou hast the Bible for thy Guide and Comfort; and so hast an Opportunity to lay up Treasures in Heaven, to secure an unfading Inheritance, an eternal weight of Glory. 'Tis wicked Ingratitude, a vile contempt of Gods Goodness, for one so circumstanced as thou art; to Murmur and [Page 32] Repine at Troubles and Afflictions. Thus we see, that Murmuring is a very great Sin; it highly reflects on the Sovereignty, Wisdom, Righteousness and Goodness of the Great GOD; and this must needs be a great Offence, an high Affront indeed to the Great GOD.

Let us now consider,

3. The danger of this Sin. The Sin of Murmuring, greatly provokes God, and ex­poseth persons to His terrible displeasure. This is evident from, (1.) The threatenings he has denounc'd against it. (2.) The Judg­ments he has Inflicted for it.

1. From the threatenings he has denounc'd against it. When Israel said, The way of the Lord is not equal; God threatn'd, That he would Judge every one of them according to their ways, Ezek. 18.29, 30. God threnten'd to Judge and punish them severely, when they so wickedly Murmur'd at his Provi­dence. So, Isai. 45.9. Wo unto him that stri­veth with his Maker: Let the Potsheards strive with the Potsheards of the earth: shall the clay say to him that fashioneth it, what makest thou? God threateneth those, wo to those, who strive with their Maker, who fault and condemn his proceedings, and yet all Mur­murers do so. Yea, wo to them indeed who strive with their Maker, He'll certain­ly overcome. Shall we strive with our Maker, contend with him? Shall we run [Page 33] upon the thick Bosses of his Buckler? What can we expect but ruine, when we thus provoke Him who is infinitely more than a Match for all Creatures? 1 Cor. 10.22. Do we provoke the Lord to Jealous [...]e, are we stronger than he? We act most foolishly and madly against our own Interest, when we provoke the strong, the Almighty God, by our Murmuring at what he does.

2. From the Judgments God has Inflicted for it. Our Text tells us, that some of the Israelites Murmured, and were destroyed of the destroyer. God destroy'd many of them in the Wil­derness, for their Murmuring at his dispen­sations. Numb. 11.1. And when the People complained, it displeased the Lord; and the Lord heard it, and his anger was kindled; and the fire of the Lord burnt among them, and con­sumed them that were in the uttermost parts of the camp. The People they Murmur'd and Complain'd; and God heard it, He took exact Notice of all their repining, discon­tented, complaining Words; and was so provok'd thereby, that he consum'd many of them with fire. Discontent burnt in their hearts, brake forth in their Words or Actions or more probably in both; and kindled the fire of Gods wrath which con­sum'd them. Soon after this, they Mur­mured for want of Flesh to eat, tho' they had Manna enough every Day; they were not content with God's Allowance which he gave them. Well, God gave them Quails to eat, He sent them Flesh with a vengeance, [Page 34] He gate them Flesh and a Curse with it. For while the Flesh was between their Teeth, ere it was chewed; the wrath of the Lord was [...]indled against the People, and the Lord smote the People with a very great Plague, Numb. 11.33. God Plagu'd 'em and kill'd 'em for their Murmuring. He gave them their desire, and sent leanness into their Soul. At another time, when the Spies gave an ill report of the Land of Canaan, the People Murmured and said, Would God we had died in Aegypt, or would God we had died in this Wilderness, Numb. 14.2. God was so provok'd with this wicked wish, that he said, v. 28, 29. As you have spoken in mine ears, so will I do to you. Your Carcasses shall fall in this Wilderness, and all that were numbered of you, according to your whole number from twenty Years old and upward, which have Murmured against me. There were about Six hundred thousand men of Israel, that came out of Aegypt above twenty Years old, (Exod. 12.37. Numb. 1.3.) yet none of them but Caleb and Joshua, ever got to Ca­naan, the rest died in the Wilderness: and 'twas their wicked Murmuring and Unbe­lief▪ [...] procur'd the Death of them. They were so discontent, that they wickedly wish'd they had been dead, God (in a sort) says Amen to it; He threatens that they should die in the Wilderness and he fulfill'd his threatening. Rachel in a Murmuring fit once said, Give me Children or else I die, Gen. 30.1. God gave her Children and they kill'd her: She di'd in Travail with her Second Son, Gen. 35.19. Surely these things show, [Page 35] that Murmuring is a Sin very highly pro­voking to God. And by the way, surely these things should Caution us against wicked wishes, vile abominable Imprecations. Some are very apt to wish such and such evil things to themselves, to their Wives, their Husbands, their Children or other Relatives; it may be they may wickedly and rashly wish that they may be Hanged, or that they may never see one another again, or the like. 'Tis very Sinful to do thus, avoid such wicked wishes, lest God fulfil them in his wrath. Israel wish'd they had di'd in the Wilderness, God said Amen to it, He was so provok'd that He caus'd them to die there. Let none be discontent and fretful, because they can't have these and those things they desire; let them not say, that they can never be easy or content without them, lest God send the things thus desired and a Plague and Curse with them. Rachel can't be content without Children, well then, She shall have Children and be kill'd in bearing them. Israel can't be content without Flesh; well then, they shall have Flesh and a consuming Plague with it. These things should be Cautions and Warnings to others. What has been said, may suffice for clearing of the Doctrine.

We proceed to the USE, from what we have heard we may Infer,

1. That we should be deeply humble, for all that Murmuring and Discontent which we have been chargeable with. Murmuring too often [Page 36] breaks out in Words and Actions; and yet more frequently rageth in the Secret of the Soul. Though 'tis a very common Sin, yet 'tis a very great one. How often have we been Impatient, Fretful, Discontent at the Dispensations of Divine Providence? This was a charging of God foolishly, a stri­ving with our Maker; we should be deeply humbled for it, and say as he, Psal. 73.22. So foolish was I, and ignorant, I was as a Beast before thee. Job 42.6. Wherefore I abhor my self, and repent in dust and Ashes.

2. We should watch and strive against the Sin of Murmuring. This is the Exhortation in our Text, Neither Murmur ye. To quicken and fortify us against this Sin, let us mind the following Directions.

1. Let us consider, that God sends all our Af­flictions. Let Means, Instruments, Second Causes be what they will; yet we have to do with God, in all our Comforts and Afflicti­ons too. Shall there be Evil in a City, and the Lord hath not done it? Amos 3.6. There's no Evil of Affliction, but what is of Gods or­dering. Therefore, though we may be dis­pleased with the Sin of Instruments that afflict us; and may grieve for the Afflictions them­selves too; yet we should not Murmur at them for the sending of them is a Divine Work. Psal. 46.10. Be still, and know that I am God. Psal. 39.9. I was dumb, I opened not my mouth, because thou didst it.

[Page 37]2. Let us impress on our Minds, a firm Be­lief of Gods Righteousness, even in the darkest Dispensations. The Prophet did so; Jer. 12.1. Righteous art thou, O Lord; yet let me talk with thee of thy Judgments. Psal. 97.2. Clouds and darkness are round about him; Righteousness and Judgment are the habitation of his Throne. If we cant see through these and those dark Dispensations; yet let us firmly believe, that God does all things well and wisely, that there is no Unrighteousness with him. Pa­tients often take Physick, though they don't know all the Particulars of the Composition, the Potion, nor the particular Nature of them; yet they trust the Physitians Skill, and think that he knows and does well. Much more should we think, that God always does what's best, though we can't at present see through the meaning of his particular Dispen­sations. Our Lord said to Peter, Joh. 13.7. What I do, thou knowest not now, but thou shalt know hereafter.

3. Let us deeply affect our selves with a Sense of our own Sinfulness and Unworthiness. This Consi­deration prevented Murmuring in the afflicted Prophet: Micah 7.9. I will bear the Indigna­tion of the Lord, because I have sinned against him. As if he had said, I have deserv'd worse than all this, I have no reason to complain. So, Dan. 9.14. — The Lord our God is righteous in all his works which he doth, for we obeyed not his Voice.

[Page 38]4. Let us get our Affections more wean'd from Earthly Things. Col. 3.2. Set your Affections on things above, not on things on the earth. If we look'd on our selves as Pilgrims and Strangers on Earth, who abide here as it were but for a Night; and rightly considered the Uncertain­ty, Emptiness, Insufficiency of Earthly En­joyments; this would tend very much to pre­vent Envying and Murmuring.

5. Let us be very sollicitous for our Spiritual Eternal Welfare. Are we Discontent at Af­flictions? Let us thus Argue; We are Gods Children, or we are not. If we are not his Children, why are we thus concerned about outward, momentany Troubles? Instead of being so concerned at these Troubles, we should be chiefly concerned to make our Peace with God, that we may be Safe for ever. Work out your own Salvation with fear and trem­bling, Phil. 2.12. Give diligence to make your Calling and Election sure, 2 Pet. 1.10. On the other hand, if we are Gods Children, then all things shall work together for our good, (Rom. 8.28.) whether we can at present see how it shall be or not. God has Power and Faith­fulness sufficient to fulful his Promise. He can do exceeding abundantly, above all that we ask or think, Eph. 3.20. And we should not Mur­mur at what is profitable to us.

6. Let us be much in Prayer. In every thing, by Prayer and Supplication with Thanksgiving, we should make known our requests to God, Phil. 4.6. [Page 39] We should Pray, that God would strengthen us against all our Temptations and Corrupti­on; that he would keep us from Sinning, and so particularly from Murmuring and Discontent. Psal. 19.4. Let the words of my mouth, and the meditations of my heart, be accepta­ble in thy sight, O Lord, my Strength and my Re­deemer. Psal. 119.133. Order my steps in thy Word; and let not any Iniquity have dominion over me.

DOCTRINE. The Fear of GOD should keep us from Sinning, and particularly from following ill Examples.

Here are Two Propositions. (1.) The Fear of God should keep us from Sinning. (2.) It should particularly keep us from following i [...]l Examples.

PROP. I. The Fear of God should keep us from Sinning. Sin is a breach of Gods Law. 1 Joh. 3.4. Whosoever committeth sin, transgres­seth also the Law; for sin is a transgression of the Law. Sin is a very great evil, Inas­much as 'tis an affront to the Infinitely Great GOD. And as 'tis a great Evil, so it deserves great Misery. The wages of sin is death, Rom. 6.23. Those who are the Servants of Sin, are like to be the Subjects of Death, even of Eternal Death and Misery. This Eternal Misery, will be Inflicted by Divine Justice, on those who go on obstinately in ways of wickedness. Therefore the true Fear of God, and of His holy displeasure, is the best Re­medy or Preservative against Sin. Every Re­generate Person, every true Convert, has in him the root and principle of every true saving Grace. As he has true Faith & Trust in Gods Mercy thro' Christ; so he has true Love to God, and true filial Fear of Him. True Fear God, is a saving Grace. Christi­ans are bidden, to pass the time of their So­journing [...]ere [...], 1 Pet. 1.17. They [Page 44] should cleanse themselves from all filthiness of Flesh and Spirit, perfecting holiness in the fear of God, 2 Cor. 7.1. The more Men fear God, the more careful they'l be to avoid Sin, and to practise holiness. Job 28.28. The fear of the Lord, that is wisdom; and to depart from evil is understanding. A Person's truly fearing of God, Implies in it, his real belief that God is such an One as He has declar'd Himself to be, and his being suitably Affected there­with; and so it tends directly to keep him from Sinning. A realizing belief of his Know­ledge, Holiness, Power and Faithfulness, does so.

1. A realizing belief of His Knowledge. Gods Law should be our rule in all things; we should conform our Thoughts, Words, and Deeds unto it continually. And God most critically observes whether we do so or not. Tho' many of our Actions may be hid from Men, yet none of them can be hid from God. He says, Jer. 23.23, 24. Can any hide himself in secret places, that I shall not see him, saith the Lord? Do not I fill Heaven and Earth, saith the Lord? God is present every where, sees all things, strictly observes whether we regard his Authority and obey His Precepts, yea or no. God's Eyes are on all our ways: there's not a word in our Tongue, but lo, He knows it altogether: Yea He knows the things that come into our Minds, even every one of them. His eyes are in every place beholding the evil and the good, Prov. 15.3. There is no Creature that is not manifest in his sight; all things are open and naked to the eyes [Page 45] of him with whom we have to do. Heb. 4.13. Tho' many Sins are secret as to Men, yet none are so as to God; His Knowledge is Infinite. A realizing belief of this extensive universal Knowledge of God; would tend very much to keep us from Sinning. Per­sons are often restrain'd from Sin, by the Presence of serious, grave, godly Men, their Fellow. Creatures; and how much more would it restrain them from Sin, if they seriously believ'd and consider'd, that the All-seeing Eye of their infinitely Holy and Glorious Judge, is continually upon them?

2. A realizing Belief of his Holiness. As God necessarily sees and knows all the Sins any are guilty of, so, he as necessarily hates and ab­hors them. Sin is the most hateful thing to God that can be, yea, the only thing that provokes him; 'tis the abominable thing that his Soul hates. He has no pleasure in wicked­ness, evil shall not dwell with him; he hates all workers of iniquity, Psal. 5.4, 5. He is of purer eyes than to behold evil, he cannot look on iniquity, Hab. 1.13. No vile Object in the World, is so loathsome and abominable to Men as all Sin is to God. 'Tis nothing but Sin, that hin­ders the Communication of Blessings and Favours from God to Men. Your iniqui­ties have separated between you and your God. Isai. 59.2. Your sins have witholden good things from you, Jer. 5.25. God has manifested his matchless, glorious Holiness and Purity, and so his Hatred of Sin, in casting the fallen Angels into Chains of Darkness, in threat­ening [Page 46] Death as the Wages of Sin; in drown­ing the old World with a Flood for their Wickedness; in bringing numberless terrible Judgments on particular Persons, Families, Nations, Kingdoms, Countrys for their Sins; and in bringing terrible Sufferings on our blessed Lord Jesus, who became Surety for his chosen People, and undertook to satisfy for their Sins. Though God through Christ can be Reconciled to Returning Sinners, yet he can­not be Reconciled to Sin it self. Now a Re­alizing Belief of God's infinite Holiness, his unnutterable Hatred and Loathing of Sin, tends to keep Men from Sinning. While the true Fear of God actually and vigorously ope­rates in the Soul, a Person would not dare knowingly to Sin against him, to do any thing which he knows to be so unutterably Hateful to him.

3. A Realizing Belief of his Power. Gods Power is as great to punish Sin, as his Holiness to hate it. Sometimes Just and Righteous Judges can't come at vile Criminals, to punish them as they deserve. But Gods Eye beholds all Transgressors,, he needs no Witnesses to in­form him; his Hand also is long enough to reach them all, and strong enough to inflict the most terrible Judgments on them. He is the Lord Almighty; the Lord God Omni­potent Reigneth; nothing is too hard for him, all things are possible with him. Obstinate Sin­ners can't possibly escape his terrible Revenges. Who ever hardened himself against God and prospered? Do we provoke the Lord to jealousy, [Page 47] are we stronger than he? 1 Cor. 10.22. Tho' Sinners exalt themselves as the Eagle, and set their Nest among the Stars; yet God will bring them down, Obad. v. 4. He can inflict intol­lerable Plagues and Punishments on Sinners, on their Bodies, on their Souls, in Time, and throughout Eternity. Who knows the Power of his Anger? Oh, it is a fearful thing to fall into the hands of the living God! Sure­ly, a Realizing Belief of the Almighty Power of that God, who sees all the Sins of Men, who infinitely hates them, must needs have a proper Tendency to keep Men from Sin­ning. Who but Mad-Men, would heed­lesly and knowingly anger and provoke One, whom they know has present, constant, sufficient Power to deprive them of all their Comforts, to Ruin and Destroy them, to make them unutterably Miserable?

4. A Realizing Belief of Gods Faithfulness. God has denounced terrible Threatnings against Sin and Sinners. The Soul that sins shall die. The Wages of Sin is Death. Every Sin is a Capital Crime, by the Righteous Law of God. Those who are obstinate Ser­vants of Sin in this World, shall be the Sub­jects of Eternal Misery in the next. He that believeth not, shall be damned, Mark. 16.16. The God that has denounced these terrible Threat­nings, is unchangibly True and Faithful to his Word. He is not a man that he should lye, nor the son of man that he should repent. Hath he said, and shall he not do it? Or hath he spo­ken, and shall he not make it good? Numb. 23.19. [Page 48] It is impossible for God to lye, Heb. 6.18. God is unchangibly True, and will fulfil his Threatnings in the Everlasting Destruction of Sin­ners, if Repentance prevent not. He is as true also to his Promises, and will Pardon all true Penitents, will save all that heartily hate Sin, strive and watch against it. In­deavouring to be Holy in all manner of Con­versation. None have a right, true Fear of God, but those who believe these things con­cerning him; even his infinite Knowledge, Ho­liness, Power and Faithfulness; and those who do really believe these things, duely consider them, and suitably apply them to their own Hearts, they cannot but Fear God, fear to sin against and offend him. They cannot but esteem his Favour better than Life; and so they cannot but Fear the Lord and his good­ness, Hos. 3.5. They cannot but fear the offending of that God, on whose Favour the whole of their Welfare and Happiness de­pends. And on the other hand, they cannot but Fear his Wrath more than Death. The Fear of God should, and as far as it is in lively Exercise it will, keep them from sinning. If the Saints do fall into known Sin at any time, 'tis because the Fear of God was not at that time in due Exercise in their Souls. Sin­ful Fear of Men, more than the true Fear of God, prevail'd in Peter, when he deny'd Christ with Cursing and Swearing. But so far as the true Fear of God prevails in any, 'twill Re­strain them from sinning; it won't suffer them to indulge Sins of Omission or Com­mission. It is not Fear of Shame or Punish­ment [Page 49] from Men, that is the chief Restraint on them; for then they would sin in Secret, or when they had a Prospect of escaping Punishment from Men; but so far as the true Fear of God prevails in them, they are as careful to avoid secret Sins as open ones, (for they know, Gods Eye is always upon them) they are afraid of Sins which would not expose them to humane Censures, as well as of those that would; for they know that God will be provok'd with Sin, whether Men are or not. True Fear of God will make them argue in their own Consciences, as Joseph once did to his wicked, tempting Mistress: Gen. 39.9. How shall I do this great wickedness, and sin again [...]t God? True, holy Fear, puts Men upon Obeying God. Heb. 11.7. By Faith, Noah being warned of God of things not seen as yet, moved with Fear, prepared an Ark to the saving of his house. God told him, a Flood would come and destroy the wicked World, bad him prepare an Ark for safety when the Flood should come; Noah believ'd the threaten'd Judgment would come, was afraid of it, and so obeyed God in providing an Ark for safety, as he had been directed. True Fear of God in Exercise, will make Men chuse Suffering rather than Sinning. Daniel Feared God, and rather than displease God by omitting Prayer, he chose to be cast in­to the Den of Lyons. The three Children Feared God, and they chose to be bound and cast alive into a fiery Furnace, rather than dis­please God by worshipping an Idol, Dan. ch. 3. 'Tis the Character of the true Fearers of God, [Page 50] that they love not their Lives to the Death, Rev. 12.11. They have not so great a Fear of Men, who can do no more than kill the Body; as they have of God, who can destroy both Soul and Body in hell, Mat. 10.28. The Fear of God should, and so far as it operates and prevails it will, Restrain Persons from sin­ning; so far as holy Fear prevails in them, they will act most for Gods Glory and their own Good. And, as the Fear of God should keep us from sinning in general, so,

PROP. II. The Fear of God should particu­larly keep us from following ill Examples. When godly Nehemiah had mentioned ill Practices in others, he adds, But so did not I, because of the Fear of God. As if he had said,

‘Though they have sinned thus and so, yet I dare not do like them; their Example cannot ex­cuse, and therefore shall not obtain, my Imitation. I know that God is my Maker, Lawgiver and Judge, that I am accountable to him for all my Ways, that his Eye is always upon me; there­fore I dare not offend nor sin against him, tho' never so much prompted by ill Examples.’

Indeed the Fear of God should, and where 'tis duely exercis'd it will, strengthen the Soul against the Snares & Temptations by which it is endangered; particularly against ill Ex­amples, which are very dangerous Snares in­deed. God says, Exod. 23.2. Thou shalt not follow a multitude to do evil. If this or that Sin becomes very common, customary, fashi­onable, [Page 51] if the Multitude do it; yet God forbids our imitating them therein. Eph. 5.11. Have no fellowship with the unfruitful works of dark­ness, but rather reprove them. Do others tempt us to Sin, by their vile Examples or Perswa­sions? We should be so far from comply­ing, that we should rather reprove them. If the Multitude go wrong, we should not go wrong for Company sake. Are we willing to be Damned, to go to Hell for Com­pany sake? If not, let us not Sin for Com­pany sake. Rev. 18.4. — Be not partakers of her sins, that ye partake not of her plagues. Indeed there is no Preservative against the poysonous Influence of ill Examples, like this of the true and lively Fear of God. The Gospel teaches us to deny ungodliness and worldly lusts; and to live soberly, righteously, god­ly in this present world, Tit. 2.12. The Fear of God should quicken us to avoid the Ex­amples that are contrary hereunto. As,

1. Examples of Ungodliness. Are others ungodly in their Practice, do they omit any Duties of Religion? We should reply, So dare not I, because of the Fear of God. For Instance, Do others take Gods Name in vain? Do they Curse and Swear Profanely? We should say, So dare not I, because of the Fear of God, who has said, He will not hold them guiltless, that take his Name in vain. Do others Profane Gods holy Sabbath? So dare not I, because of the Fear of God, who has terribly threaten'd those that do so, Jer. 17.27. Do others neglect reading and studying the holy Scriptures? So dare not I, because of the Fear of God, [Page 52] who has said, Joh. 5.39. — Search the Scrip­tures. Josh. 1.8. This Book of the Law shall not depart out of thy mouth, but thou shalt medi­tate in it day and night. Do others live in the neglect of secret Prayer? So dare not I, be­cause God bids me Pray in Secret, Mat. 6.6. Do others neglect Family Prayer? So dare not I, because Gods fury will he poured out on the Families that call not on his Name, Jer. 10.25. Therefore I will Resolve like Joshua, Josh. 24.15. As for me and my house, we will serve the Lord. Do others neglect Gods Publick Wor­ship, seldom if ever meeting at his House? So dare not I, because he has said, Heb. 10.25. Not forsaking the Assembling of your selves together, as the manner of some is. Do others neglect Baptism or the Lords Supper? So dare not I, because Christ requires, that his Dis­ciples should be Baptised, and should observe all things whatsoever he has commanded, Mat. 28.19, 20. And has particularly said concerning the Lords Supper, Luk. 22.19. This do in remembrance of me. Yea, he has requir'd us to do what­soever he commands, and that as a Proof and Testimony that we Love him and are his Friends, Joh. 14.15. & 15.14. The Fear of God should quicken us to avoid,

2. Examples contrary to Sobriety. Under this head of Sobriety, may be comprehended the Duties of Chastity and Temperance. The fear of God, should fortifie against Examples con­trary hereto. Are others Unchast, Unclean, Filthy, Lascivious in their Words or Actions? We should heartily say, so dare not I, be­cause [Page 53] of the Fear of God who says, Thou shalt not commit Adultery: Flee Fornication: Whore­mongers and Adulterers God will Judge: Fornica­tors and Adulterers shall not Inherit the Kingdom of God. Eph. 4.29. Let no corrupt communica­tion proceed out of your Mouth. Again, are o­thers Drunkards? Do Men or Women make themselves bruitish, or worse than bruitish by Intemperance? so dare not I, because of the Fear of God who has said Take heed lest your hearts are at any time over-charged with surfeiting or drunkenness, Luke 21.34. He also has said, Wo to Drunkards, Drunkards shall not Inherit the Kingdom of God. Nay, tho' others do not Reel and Stagger with Drunkenness, yet, do they drink to Excess, drink more than does them good, Pint after Pint, Quart after Quart, Bottle after Bottle: Or do they drink so as to doze and hurt themselves, tho' they dont Stagger and Vo­mit? so dare not I, because of the Fear of God who has said, Isai. 5.22. Wo to them that are mighty to drink wine, and men of strength to mingle strong drink, Amos 6.1, 6. Wo — to them that drink wine in Bowls, Hab. 2.15. Wo unto him that giveth his Neighbour d [...]ink, that pu [...] ­test thy Bottle to him, that makest him drunken also. Oh how many Woes has God denounc'd against Drunkards, strong-headed excessive Drinkers, against vain Tipling Companions? Nay further, Do others take methods that plainly tend to Intemperance, tho' possibly as yet they have not Staggered nor Wallowed in their Vomit? Have they a vicious practice of drinking Drams often? Or do they when [Page 54] their Day-work is over, make a trade of Meet­ing at Taverns, there Idly spending their Time and Money tho' they have no real business there? Or do they on every Payment of Money, hasten to a Tavern to Solemnize that affair by needless Drinking? Are these the practices of some? We should with our Hearts and Consciences say, so dare not I, because of the Fear of God who has said, Be harmless, blameless, unrebukable. Whatso­ever things are Just, Honest, Pure, of good re­port, if there be any vertue or praise, think on these things, Phil. 4.8. Abstain from the Ap­pearance of evil, hate the Garments spotted with the flesh. Walk circumspectly, not as fools but as wise; redeeming the time, Eph. 5.15, 16. Let any of your Consciences Judge, whether these ill practices I have mention'd, are consistent with walking circumspectly, and with such a redeeming of the time, as will be com­fortable to reflect on in a dying Hour and Judgment Day. The examples of others, should not lead us to any thing wounding to our own Consciences.

The Fear of God should quicken us to avoid,

3. Examples of Unrighteousness. We should be Just and Righteous in our whole beha­viour towards Men; not wronging them in their Persons, Names or Estates. Do others Rob or Steal? We should heartily say, so dare not I, because of the Fear of God who be▪ said, Thou shalt nor Steal. Thieves shall not [Page 55] Inherit the Kingdom of God, 1 Cor. 6.9, 10. Do others Lye Cheat, Defraud, Extort, Oppress, needlesly lie long in Debt to the great Injury of their Creditors? Are others so False to their Words, Promises, Ingagements, that there's no regard to be had to what they say? Do others act thus? We should heartily say, so dare not I, because of the Fear of God who has said, Lye not one to another, Speak every man the truth with his Neighbour. That no man go beyond or defraud his Brother in any matter; be­cause the Lord is the Avenger of all such. 1 Thes. 4.6. Owe no man any thing, but to love one ano­ther, Rom. 13.8. We should have our Con­versation in Simplicity and Godly Sincerity, 2 Cor. 1.12. For Men to make plain Pro­mises and Ingagements, when they have no rational prospect, or it may be no true de­sign, to fulfill them; let your Consciences Judge, whether this is to act in Simplicity and godly Sincerity. No, 'tis fallacious dealing, 'tis too much an Imitating the Devil that grand deceiver, 'tis vile deceit; the Fear of God should restrain us from it. Would we be willing, to be thus gull'd and deceiv'd by false Promises our selves? If not, surely we should not serve others so. All things whatsoever ye would that men should do to you, do ye even so to them, Mat, 7.12. Again, do some neglect Family Government and Instruction, bringing up their Young Ones Ignorantly, Idly, Disorderly; Suffering them to be rude, vicious, to be from home at unseasonable times of Night, to keep bad company, and the like? We should heartily say, so dare not I, because [Page 56] of the Fear of God who has said, Bring up Children in the nurture and admonition of the Lord; train up a Child in the way he should go. So, as to Children and Servants, is the Fear of God in your hearts? It should be there, and should restrain you from following ill Examples. Possibly you know such and such Children and Servants, that are very unruly, disorderly, untractable; it may be they're sawcy, disobedient, unfaithful to Parents and Masters, they take a lawless Liberty in many things; and will you plead their Example that you may do so too? God forbid. In­stead of pleading or Imitating their ill Exam­ples, you should rather say as in our Text, So did not I, (yea, so dare not I) because of the Fear of God. The like might be said, in numberless other cases.

DOCTRINE. Men should diligently do the Work of God, while the Day of Life lasts; because the Night of Death comes, wherein no Man can work.

Here are Three Propositions, viz.

I. The Night of Death is coming on all Men.

II. When this Night comes, no Man can work.

III. Therefore Men should diligently do the Work of God, while the Day of life lasteth.

DOCTRINE. Sometimes, those who have had a Pious Educa­tion, and special Means us'd to make them Religious; do yet prove grosly and scanda­lously Wicked even in their Youth.

Our Text and Context, yield a plain proof of this sorrowful Truth. These Men were Young Man, tho' what their particular Age at this time was we dont exactly know. 'Tis certain, they had means to know God's revealed Will (it was part indeed of their Office work to teach it to others, Mal. 2.7.) They were brought up under the Means of Grace: they had had good Methods us'd to make them Religious; yet they proved o­therwise, they were scandalously Wicked. Alas, it is too often thus▪ Indeed the way of our Duty is prescribed, Prov. 22.6. Train up a Child in the way he should go; and when he is old he will not depart from it. Christian Parents should bring up their Chil­dren in the mixture and admonition of the Lord, Eph. 6.4. They should do their utmost to Train them up in right ways: this is their Duty, and the best Method they can take, to make their Children take right Courses when grown up, if they live to it. Yet such pious Endeavours, dont always prove successful. Sometimes the Children of E­minently [Page 84] Pious Parents, Children that have had eminent means us'd, and great pains taken with them, to make them truly and practically Religious; do yet prove scan­dalously and abominably wicked. Pious A­braham, did command his Children and Houshold after him, to keep the way of the lord, Gen. 18.19. Yet his Son Ishmael, was a Mocker of his Brother Isaac. It is probable, that he wickedly mock'd and scoff'd at him for pre­tending to be Heir of God's Promise; for the Apostle calls this Mocking, Persecution. Com­pare, Gen. 21.9. with Gal. 4.29. Isaac was a very godly Man, and doubtless gave pious Instructions to his Children, yet his Son E­sau prov'd a Profane Person, and despised his Birthright, Heb. 12.16. No doubt but Pi­ous Jacob, gave goldly Education and In­struction to his Children; yet abominable Crimes were committed by several of them. Simeon and Levi, barbarously Murdered the Shechemites; hypocritically prostituted Cir­cumcision (the Seal of God's Covenant) as a means to fulfil their revenge, Gen. chap. 34. Another of Jacobs Sons, Reuben his First-born, was guilty of Incestuous wickedness, of Uncleanness with his Fathers Wife, Gen. 35.22. Samuel was an holy Prophet, a religious and righteous Judge in Israel, and doubtless gave the best Counsels and Instructions to his Children (as well as set an eminent Exam­ple before them) yet his Sons were very wicked. They walk'd not in his ways, but turned aside after Lucre, and took Bribes, and perverted Judgment, 1 Sam. 8.3. The Daughters of [Page 85] Pious Lot, were so wicked as to make their Father Drunk, that when he was thus besotted he might be Unclean with them, and he was so. Gen. 19.30,—38. Godly David, had a Son Amnon who committed an Incestuous Rape, he forc'd his own Sister; for which wicked Fact, Absalom (another Son of David) Murder'd him, 2 Sam. 13, 14, 28, 29. After­wards, this Absolom rebelled against his Royal Father and would have destroyed him; but he himself died in the Rebellion. These sorrowful Instances now related, prove the Truth of our Doctrine: yea it is too often prov'd, by woful sorrowful Experience from time to time. How often do the Children of professed Christians, who have been Bap­tized, brought up under the Means of Grace, had good Family-Instruction, had good Ex­amples set before them; I say, how often do such, fall into vile, scandalous Abomina­tions? How often are such Persons guilty, possibly of Fornication, Stealing, Profaning God's Holy Name or Day, Drunkenness and other hei­nous Abominations? It is sorrowful and lamentable to consider, that Family In­structions, good Examples, precious Ser­mons have wrought no more good in them; but that notwithstanding the precious Means they have enjoyed, yet they often become scandalously Wicked even while they are Young. Well, when such sinful, sorrowful things happen, What is the Improvement to be made thereof.

DOCTRINE. It is of the free, sovereign Bounty and Goodness of God, that he bestows on the Children of Men all the Benefits they at any time receive.

There are two Propositions in this Doc­trine.

I. God bestows on the Children of Men, all the Benefits they at any time receive.

II. It is of his own free, sovereign Bounty and Goodness that he bestows them.

DOCTRINE. It is the Duty of Christians to work out their Salvation with fear and trembling.

Here we may Inquire,

I. What's meant by Christians working out their Salvation?

II. What's meant by working out their Sal­vation with fear and trembling?

III. Why should they so work out their Sal­vation?

DOCTRINE. It is the Duty of Christians, to remember and not forget their past Sins.

[Page 153] Moses requires Israel to remember their Sins, and not forget them. It was a Matter of so great Weight, that he possitively injoyns it, and plainly forbids the Neglect of it: Re­member it, muse and meditate on it, and often revolve it in your Thoughts, that you have Sinned against God, provok'd him; and take heed that you don't forget this, don't let it slip out of your Minds or Memories. He bids them remember their Sins in the Wilderness: They had been in the Wilderness about Forty Years; and very quickly after they came into it, they were guilty of grievous Transgressions (as well as of others afterwards.) Well, though they were so long ago committed, for so long time past, yet they ought to be Remembred and kept in Mind by them. Christians should do what they can, to remember all the Sins of their whole Lives past, and to forget none of them. David says, Psal. 51.3. My sin is ever before me. Neither should Christians remem­ber their actual Sins only, or the more gross and heinous of them; but the thoughts of their Personal Transgressions, should make them also remember their Original Sin. Davids thinking on the Murder and Adultery he had been guilty of, brought him to consider, that he was shapen in iniquity and conceived in sin, Psal. 51.5. But more particularly, Christi­ans should remember,

1. Against whom their Sins are committed, and that is the Great GOD, Tho' some Sins [Page 154] are committed more immediately and directly against Men, yet they are all ultimately a­gainst God, inasmuch as they are a breach of his Law. 1 Joh. 3.4. Whosoever committeth sin, transgresseth also the law; for sin is a trans­gression of the law. We never sin against our Neighbour, but we break Gods Law in doing it; for the general nature of Sin is, that it is our Nonconformity to the Divine Pre­cept. Hence God says, Prov. 8.36. He that sinneth against me, wrongeth his own Soul. Eve­ry Sin wrongs the Soul, nothing wrongs the Soul but what is against God, therefore eve­ry Sin is against God. Every Sin (tho' more immediately against our Neighbour) is a Violation of Gods Law. Hence David when guilty of Murder and Adultery, yet said to God, Psal. 51.4. Against thee, thee only have I sinned, and done this evil in thy sight. Christians therefore should remember, that all [...] Sins are against God, the Great God, the ever blessed God their Maker, Preserver, and only Benefactor; every Sin is a practi­cal contempt of Gods supream, indisputable Authority. The very nature, venom and malignity of Sin is this, that it is against the ever Blessed and Glorious God. The evil of Sin must needs be great, because 'tis against so Great and Glorious an Object. Christians should endeavour so to remember their Sins, as to have a deep self-abasing sense of them; therefore they should remember, not only in general that they are all against the ever Blessed and Glorious God, but they should also remember,

[Page 155]2. The great Aggravations of their Sins.

And here,

1. They should remember, that their Sins ha [...] been committed against their God, their Covenant God. So says Moses to the Israelites in our Text, remember and forget not; how thou provokedst the Lord thy God; even that God who has taken you for his Inheritance, for his peculiar Treasure and People; that God who has made many great, large and preci­ous Promises to you. And as God has taken you for his peculiar People and Treasure, so you have taken him for your God, for your King, Lord and Lawgiver: you have vowed Obedience to him, promised to keep his Statutes and Commandments, Exod. 24.3.7. David said to God, Psal. 119.106. I have sworn and I will perform it, that I will keep thy righteous Judgments. Such an Ingagement (for the substance of it at least) is suppos'd to be made by all, who take God for their Covenant God: there's a Covenant Trans­action between God and them, and this con­sideration aggravates their Sins against him. Their sinning against God who is in Cove­nant with them, is not only a breaking of his Commands; but also of their own Vows and Promises. When Christians are guilty of gross Crimes, they are guilty of gross Lying or rather Perjury, because they act contrary to those Vows and Engagements, whereby they have bound themselves to obey God. This [Page 156] is a great aggravation of Sin, and should be remembred by Christians as such. Eccl. 5.4. When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools; pay that which thou hast vowed.

Again,

2. Christians should remember that their Sins have been committed against much knowledge, and that's a great aggravation of them. He that knows his Masters Will and does it not, shall be beaten with many stripes; when he that falls short thro' Ignorance, shall escape with few, Luk. 12.47, 48. Tho' all Christians are not equal in knowledge, some know more than others, some are Babes and some grown Men; and tho' such as know most, yet know but in part, (1 Cor. 13.9) are short sighted in the things of God; hence David said, Who can understand his Errors; Cleanse thou me from secret faults, Psal. 19.12. The wisest and most knowing Christians, are guilty of sins of Ig­norance every day; I say, tho' things are thus, yet, as God shewed his word to Jacob, his statutes and judgments to Israel, and dealt not so with every Nation, Psal. 147.19, 20. So he gives to all Christians generally, especially where the Reformation most prevails; greater means of light and knowledge than he does to other Nations. As for those who are well acquainted with the Bible, to be sure their knowledge in the main substantial parts of Christianity, in the main of their duty, to­wards God and Christ, and towards one ano­ther, [Page 157] must needs be so great, that their Sins, gross Sins especially, cannot but be much aggravated by being against knowledge. Nay possibly Christians sometimes sin, not only in general against knowledge, but also against the particular strivings of their own Con­sciences, and the Motions of Gods Spirit in them: This is still a greater aggravation of sin, and yet how often have we been thus guilty? If we search diligently into our past Lives, it may be we may all find that we have been frequently thus guilty. Did we never find strivings between Lust and Grace in our own Souls, and at last yield to our Lusts, to the grieving the Holy Spirit of God? We should surely remember such grievous aggravations of sin as these are.

3. Its a great aggravation of Sin, when com­mitted against God after the bestowment of many, great and singular Mercies. This Aggravation seems to be implied in our Text, thou pro­vokedst the Lord thy God to wrath in the Wilderness. As if he had said to them,

‘God brought thee out of cruel Egyptian Sla­very and Bondage, with an high and mighty hand; he destroyed thine enemies in the red Sea, thro' which thou didst safely pass; he brought thee into the Wilderness, there took care of thee, gave thee Water out of the Rock, fed thee daily with Manna, Bread from Heaven; he did many, great and wonderful things for thee. He ma­nifested much sparing Goodness and Patience to­wards thee, he restrain'd and bridled in his An­ger, [Page 158] when it was just ready to destroy thee; thus he dealt with thee in the Wilderness, yet then and there thou provokedst him to wrath, not­withstanding all the singular discoveries of his Goodness to thee.’

Thus when Nathan comes to set forth the Aggravation of David's Sin, his Adultery and Murder, he says, Thus saith the Lord God of Israel, I anointed thee King over Israel, and de­livered thee out of the hand of Saul, &c. Where­fore hast thou despised the Commandment of the Lord, to do evil in his sight? 2 Sam. 12.7, 9. The Mercies as well as Commands of God, should bind us to his Service. Its a great Aggravation of Sin, that 'tis committed against a God that has bestow'd many and great Mercys on us. And in this Regard, none of us can Sin but with great Aggravation. The wages of Sin is Death, Rom. 6.23. And we are all Sinners, so by Nature, were sha­pen in Iniquity and conceiv'd in Sin; and therefore deserv'd Hell even before we were born. Therefore we are less than the least of Gods Mercies, Gen. 32.10. It is of the Lords Mercy we are not consumed, Lam. 3.22. Yet God has spared us hitherto; he has kept us out of Hell, which is better than we deserve. But besides the continuation of our Lives, keeping us out of Hell, yea lea­ving us room to hope for Heaven; I say, besides all these things, possibly all of us at one time or other have had very spe­cial and singular Deliverances, from hazar­dous Sickness, or from some eminent Dangers: [Page 159] It may be some peculiar Mercies at one time or other, have been bestow'd upon us, ei­ther in our own Persons, or in our dear Re­latives. Now all such singular Favours, are singular Ties, Bonds and Obligations to serve God; and so they heighten the Ag­gravation of Sins committed against that God, who has bestow'd such singular Favours. But those of us who are Christians indeed, the Workmanship of God, created in Christ Jesus unto good Works; the Spiritual Mer­cies bestow'd on us, are unspeakably great. God has given us a new Nature, united us to his Son, justified our Persons, in part sanctified our Souls, made us Heirs of Eter­nal Glory, if we are indeed true Believers, the Spiritual Benefits bestow'd on us are so many, so great, bought with such an invaluable Price, bestow'd in such a won­derful Manner, as that Eternity won't be too long a Space, wherein to admire and adore Divine Grace for them. Surely then, if willingly and knowingly we commit any one Sin against God, after the Bestowment of such invaluable Mercies, 'twill be an ag­gravated Crime indeed. As Nehemiah said, Neh. 6.11. Should such a Man as I flee? No sure, 'twould be a great Shame. So all true Christians might say, Shall such as we are Sin against God? What, such as we are, who have received numberless and matchless Benefits from God; shall such as we Sin against him? No sure, for this would be unspeakably Disobedient, Ungrateful, inex­pressibly Sordid and Abominable.

[Page 160]Thus in General, Christians should re­member their Sins as against God; as great­ly Aggravated in being against their Covenant God, against much Light, and after the Bestow­ment of many Mercies. And besides this in General,

They should endeavour Particularly to remember the more Particular Out-break­ings of Sin, which they have been charge­able with. In this Chapter, Moses puts the Israelites In mind of their more particular Transgressions, at Horeb, at Tabera, at Massah and Kibroth-hattaavah, v. 8, 22. Moses particu­larly remembers, his own speaking unadvised­ly with his Lips. David remembers his Adul­tery and Murder; his Sin was ever before him. Paul remembers what a bitter, cruel Persecutor he had been, and often mentions it with Self-condemning for it. If we have not been guilty of the most daring gross and open Trans­gressions, of scandalous Incest like Lot, or Drun­kenness like Noah, or Adultery & Murder like Da­vid; yet possibly at one time or other we have been shamefully Disobedient to our Parents or other Superiors, or have spoken Falsely, have broken some just and lawful Promise, spoken very Passi­onately (without Grounds) to, or of others; or have manifested some base Revenge; or been grosly Dull and Stupid in the Frame of our Hearts towards God. Without Doubt, all of us upon strict Search, may find many remar­kable particular Sins, which our Consciences cannot but severely condemn and check us [Page 161] for. It may be some of us that now are new Creatures, did a long time vigorously and perversely oppose the free Offers of Christ, and Motions of the Spirit of God in our Souls, before we heartily submitted to Christ as Prophet, Priest and King. Oh how Vile was such our withstanding the Calls of the Gospel, the Motions of the good Spirit of God! Surely, such our Sins should be particularly remembred by us. God is gra­ciously pleased to forget the Sins of his Children, true Believers; that is, as to the Guilt of them, he Pardons them. True Believers shall as certainly escape Eternal Condemnation and Misery, as if God had really forgotten they were Sinners (tho' this he can never do) or as if they had never Sinned. But tho' God does in this Sense forget our Sins, yet we in a true and proper Sense, should not forget but remember them. Nay, we should in general, remember the Infirmities, Im­perfections, Short-comings attending our best Duties, those performed with the greatest Sincerity and Fervency. When we have done our best we are but unprofitable servants, Luk. 17.10. There is not a just Man upon Earth, that doth good and sinneth not, Eccl. 7.20. When just Men do Good, perform Duty sincerely; yet there's Sin mix'd with, and cleaving to their Performances; none of them are exactly Perfect. This also Christi­ans should keep in Remembrance.

Now therefore we may Enquire,

DOCTRINE. Great is the Danger of those, who go on in sin­ful Ways.

Their Danger must needs be great, be­cause our Text tells us, If they turn not, God will whet his sword; that is, he'll cer­tainly [Page 177] punish them according to their ways, their deservings. He will thus punish them, partly in this World, but more fully and eternally in the next. As for ways of Sin, (if we would know what they are) they are ways of Disobedience to God. 1 Joh. 3.4. Who­soever committeth sin transgresseth also the Law; for sin is a transgression of the Law. Ways of Disobedience to God, of trangressing his Precepts, of breaking his Command­ments, are ways of Sin; and those who allow themselves in so doing, must needs be in great Danger.

That great is the Danger of those who walk on in ways of Sin, will appear if we consider these following Particulars, viz.

1. God perfestly and exactly knows all their Wickedness. Persons may possibly keep many of their Crimes secret from Men; they often strive to do so. Job 24.15. The Eye also of the Adulterer waiteth for the Twilight, saying, no Eye shall see me; and disguiseth his Face. But no Crime can possibly be kept secret from God; he perfectly and truely knows all the Thoughts, Words, Ways of all the Children of Men: He knows all the secret Springs and Motives of their Actions, what­ever their Pretences are. The Eyes of the Lord are in every place, beholding the evil and the good. Prov. 15.3. There is no creature that is not manifest in his sight; all things are open and naked to the eyes of him with whom we have to do, Heb. 14.23. God perfectly knows all [Page 178] the Sins of every Person, the Time when, the Place where they were committed; and all Aggravations and Circumstances attending them. Can any hide himself in secret places, that I shall not see him? saith the Lord. Do not I fill Heaven and Earth? saith the Lord, Jer. 23.24.

2. God exactly remembers all their Sins. Some­times the ill Actions of Persons are much talk'd of when newly committed, but in a while there's a great silence about them, they're much forgotten. Nay, Persons frequently forget many of their own Words and Acti­ons, bad as well as good. But God perfectly and exactly remembers all the Sins of all Persons. Indeed when he Pardons the Sins of true Penitents, he is said not to remember them any more, Jer. 31.34. This signifies, that he'll never inflict the punishment deserv'd by their Sins. But Gods Knowledge being Infinite and Perfect, in strict and proper speaking, he cannot really forget or let slip out of his Me­mory or Knowledge, any thing that ever he has known. Therefore as he perfectly knows all the Sins of the wicked; so he per­fectly and exactly remembers them all, and that continually. Job said to God, Job 14.16, 17. For now thou numbrest my steps, dost thou not watch over my Sin? My transgression is sealed up in a bag, and thou sowest up mine iniquity. God says concerning the wickedness of his People, Deut. 32.34. Is not this laid up in store with me, and sealed up among my treasures? Men often store and treasure up things in [Page 179] Bags, and Seal them; that they may keep them safely and have them forth coming upon occa­sion: in allusion hereto, God is said to Seal up the Sins of the wicked. It notes his full, exact knowledge and remembrance of them. Oh Sinner, God remembers all thy past transgressions, every one of them, with all their aggravations; all the vanities and fol­lies of thy Childhood, Youth and Riper Age. It may be many Years ago, thou hast been guilty of Drunken Bouts, Unclean Practices, of vile Cursing and Swearing, of Profaning the Sab­bath, of Cheating Tricks, of mad abominable Frolicks, &c. Well, God exactly remembers all these, whether thou dost or no: they're as fresh and plain in God's View and Me­mory, as if committed but this very Moment; and if thou hast not heartily repented, then the guilt of these and all other thy trans­gressions, remains in full force upon thee. Hence Sinners are said, to treasure up wrath against the day of wrath, and the revelation of Gods righteous judgment, Rom. 2.5. As they add Sin to Sin, so they treasure up yet greater and greater measures of Wrath and Vengeance; which shall surely be poured out upon them, if Repentance prevent not. Time, may possibly wear out thy remembrance of thy Sins, but it can never wear out God's remembrance of them.

3. God hates all Sin. He is of purer eyes than to behold evil: he cannot look upon ini­quity, Hab. 1.13. This alludes to the practice of Men, when they shut their Eyes [Page 180] or turn away their Faces, as not being able to bear or endure the sight of these or those Objects, which are loathsom, hateful and abominable to them. Men can't endure to see these or those things, which they hate and loath. So, God is said to be of such holy and pure Eyes, that he can't bear the sight of Sin. The Expression notes, his un­utterable hatred, loathing and abhorrence of it. He declares, that 'tis the abominable thing which he hates, Jer. 44.4. No Objects we can think of, can be so hateful and loathsome to us, as all Sin is to God. Nothing can be so displeasing and provoking to us, as all Sin is to God. It is because God's Holiness hates Sin; that his Power has made an Hell to punish it. Indeed Sin is the only thing that's loathsome, hateful and provoking to God; and all Sin is inconceivably abomina­ble to him.

4. God has threatned to punish Sin, and he is faithful it his Word. While Man was Inno­cent, God threatned Death in case of Dis­obedience, Gen. 2.17. And the Scripture plainly declares, the Soul that sins shall Die, Ezek. 18.4. The wages of Sin is Death, Rom. 6.23. Every Sin is Treason and Rebellion against God, and deserves Death; even E­ternal Death and Misery. And if Sin be not so Repented of, as to be Pardoned thro' the Blood of Christ, Eternal Death and Misery shall certainly be inflicted for it: for God is faithful to his Word. He cannot lie, Tit. 1.2. God is not a man that he should repent. Hath [Page 181] be said, and shall he not do it? or hath he spo­ken, and shall he not make it good? Numb. 23.19. It is impossible for God to lie, Heb. 6.18. God is Unchangibly true and faith­ful, and therefore his threatenings (if Repen­tance prevent not) as well as his Promises, shall certainly be accomplished. This God of Unchangible Truth has said, Wo to the wicked, it shall go ill with him, Isai. 3.11. Those who obey not the Gospel, shall be pu­nished with everlasting destruction, 2 Thes. 1.8, 9.

5. God has power sufficient to punish Sin, to fulfil all his Threatnings against it. Among Men, Judges sometimes want Power to inflict deserved Punishments on Offenders; God can never want Power so to do, for he is the Lord God Omnipotent. Criminals sometimes make their Escape out of the hands of Justice, Abscond, Break Drison, &c. But none can make their Escape from God. If they make their Nest among the Stars, he can bring them down. God has already shown, great Justice and Power in punishing of Sin. The strong, the mighty Angels that Rebell'd; he has laid in Chains, reserving them to that terrible Judgment which they tremble at the thoughts of. God Drowned the Old World for their Ungodliness: destroy'd Sodom & Go­morah, with Fire and Brimstone from Heaven for their Wickedness. All the Miseries, Plagues, Punishments, Deaths that were ever inflicted on the Children of Men; were the fruits of Sin. That God who has done these things, is the same God still, he's Unchangible: he [Page 182] can punish Sin more terribly than we can conceive of. Do we provoke the Lord to jealou­sy? Are we stronger than he? 1 Cor. 10.22. O Sinner, wilt thou provoke the Lord by walking in any way of known Sin? Thou Fool, thou Mad Man, God can tear thee in pieces so that none can deliver thee. God governs the World, he does what he will in the Armies of Heaven, and among the Inhabi­tants of the Earth. Thy time, thy breath, all thy ways and concerns are in his Hand; he can do what he will with thee. God can if he pleases, soon strip thee of all thy outward Comforts and Injoyments, of thy Estate, Cre­dit, Friends: he can take away thy Health, fill thee with Sickness and Pain. He can a­waken thy stupid Soul, set thy Sins in order before thee, and make thy Conscience a gnawing tormenting Worm within thee; he can make thee a terror to thy self, and to all round about thee: he can destroy both thy Soul and Body in Hell, Mat. 10.28. Thou art absolutely and intirely in the hand of that God, whom thou provokest with thy wickedness; he can end thy Life and send thee to Hell in a Moment, if he pleaseth. Nothing can be so presumptuously mad and foolish, so eminently hazardous and dange­rous; as for Persons to Sin against and pro­voke, this Holy Almighty Jehovah.

6. God will show no Mercy to those, who are finally obstinate in Sin. God now calls them to turn and live, he waits to be Gracious; but if they will not hearken, will not turn, [Page 183] then (as our Text and the following Verse intimate) God has nothing but a sharpened Sword, a bent Bow, Arrows and Instruments of Death prepared for them. Those who being often reproved, harden their necks, shall suddenly be destroyed; and that without remedy, Prov. 19.1. Those who finally and obstinately re­fuse to turn to God, shall have Divine wrath and fury poured out upon them, but they shall have no Mercy. He that made them will not have mercy on them: and he that formed them will show them no favour, Isai. 27.11. There's a time coming, when all their Prayers, Cries, Tears will prevail nothing with God. He often call'd on them and they would not hear, they obstinately refus'd till the day of his Patience was over; therefore when they cry under the heavy pressures of his Wrath, he will not hear them. If they cry, Lord, Lord, Open to us, hell say, I know you not, Mat. 25.11, 12. Nay, he will laugh at their calamities, and mock when their fear comes as deso­lation, and their destruction as a whirlwind, when destress and anguish come upon them, Prov. 1.26, 27. To have the Great God pouring out his insupportable Vengeance on them, and in­stead of hearing their Cries and Petitions for Mercy; to mock and laugh at their inconceiva­ble anguish and distress, this is terrible indeed. Yet this will be the Portion of obstinate Offenders. God said of his obstinate People of Old, Ezek. 8.18. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity; and tho' they cry in mine ears with a loud voice, yet will I not hear. In the day of God's [Page 184] Patience there's ground to Pray with hope of success (God regards the Prayer of the desti­tute, and will not despise their Prayer) but when God's abused Patience is ended, all the Prayers of Sinners will be disregarded. The wicked rich Man in Hell, tormented in those scorching Flames, begg'd for as much Water to cool his Tongue, as could hang on the tip of a Mans Finger; what a small pittance was this? He did not ask to be taken out of Hell, not ask to have those Flames quenched; not ask to have a running River, a living Fountain always by him to cool and refresh him; no, he ask'd but a small matter, a drop of Water, and that when he was in utmost necessity too, and yet 'twas deny'd him, Luk. 16 Chap. Oh be­lieve it, God has not one drop of Mercy for the finally obstinate and rebellious Sinner. In this World, Gods Mercy (as it were) goes a begging to them, 'tis brought to their very Doors and offer'd to them; Christ stands at the Door and knocks for entrance. They actu­ally injoy many outward Mercies, and Spiri­tual Eternal Mercies are offered to them and urged on them; but when God's Patience is ended, let them Cry and Pray as long as they will, not the least drop of Mercy shall be ob­tained for them. And as they shall not have the least drop of Mercy, so they shall have Wrath and Misery without mixture; Pain without mitigation or intermission. They shall be cast into outer darkness, where there's weeping, wailing and gnashing of teeth: they shall be cut asunder; shall be plagu'd with the Worm that never dies, the Fire that never can be [Page 185] quenched, and that among Damned Devils for­ever. Truly, no Tongue can declare, no Heart conceive the greatness of this Misery. Oh, it's a fearful thing to fall into the Hands of the living God, Heb. 10.31. Who knoweth the Power of his Anger! None can deliver out of his Hands; he'll punish his obstinate Ene­mies with Everlasting Destruction.

These Things thus briefly touch'd, if duely considered, will fully prove the Truth of our Doctrine, viz. That Great is the Dan­ger of those that go on in sinful Ways. If they had a right Sense of their Danger, it would fill them with Fear and Trembling. Oh how Ignorant, Stupid, presumptuously Daring and Fool-hardy are they, in thus running on the thick Bosses of Gods Buckler, and (as it were) challenging of his Almighty Vengeance a­gainst them! When Balaam's Ass saw an Angel with a drawn Sword, that dumb Beast was so concerned for its own Welfare, as to get out of the way of Danger, Numb. 22.23. But Multitudes of Sinners seem more Senseless, Stupid, Careless than that dumb Beast was. Our Text Represents Almighty God as having a Sword drawn (whetting it for Execution) and a Bow bent, and In­struments of Death made ready to punish the Wicked; and yet they go on Thoughtless and Fearless to meet Divine Vengeance. Many Beasts are more concerned for their own Safety, than Multitudes of Sinners are for their Precious, Immortal Souls. The Ox and Ass, the Crane and Swallow, may con­demn [Page 186] a Fearless, Thoughtless Multitude of Sin­ners. Nay, the very Devils believe Gods com­ing Wrath and Judgment, and tremble at the Belief of it; but many sinful Men won't fear and tremble, at the Threatnings and Wrath of God that are out against them. What, are they more Stupid than Beasts, more Care­less, Fearless, or Unconcern'd than Devils? But Stupid and Fearless as they are, if they go on in Sin till Divine Patience is ended, and Divine Vengeance comes to deal with them; then the stoutest and boldest of them all, will be fill'd with inconceivable Anguish, Horror and Confusion. Rev. 6.15,—17. The Kings of the Earth, and the great Men, and the rich Men, and the chief Captains, and the mighty Men, and every Bondman, and every Free­man, hid themselves in the Dens, and in the Rocks of the Mountains; and said to the Mountains and Rocks, fall on us, and hide us from the Face of him that sitteth on the Throne, and from the Wrath of the Lamb; for the great Day of his Wrath is [...]ome, and who shall be able to stand? This shows, that Sinners who were Great and Rich, Stout and Strong, and had made others Tremble, even Kings, yea chief Captains and mighty Men, puissant Warriors; possibly such as had approach'd many a fenced City, s [...]al'd the Walls, and slain the In­habitants, had storm'd and carry'd many a For­tress, strong Citadel and Castle; that had with in­trepid Boldness and Courage, fac [...]d the thundring Cannon, and encoun [...]red eminent Dangers; yet e­ven such, when they see the Almighty God cloath'd with Wrath and Vengeance to punish the Wicked; then their Courage f [...]s them, Paleness [Page 187] covers them, their Blood chills, they're fill'd with distressing fear, horror, despair; they would be glad to have the heaviest Rocks and Mountains fall on them and crush them to pieces, if that might hide them from the much heavier Wrath of that God, who has drawn his Sword and comes with Instru­ments of Death to execute Vengeance on them. But alas, no Rocks nor Mountains can hide them from the Wrath of a re­venging God; there's no possibility of their escape. Then great must be the danger of those, who go on in ways of Sin. Surely, none but Fools, none but Mad Men will make a mock of Sin; a mock of that which is inconceivably hurtful and dangerous.

But we may now proceed to some Use or Application. From what we have heard, we may Infer,

1. That wonderful is the Love of God in giving Christ to save Sinners. Since Sin is so abominable and provoking to God, and justly deserves terrible Eternal Vengeance; it must needs be amazing Love in God, that he should give his Son to save Sin [...]s. God commendeth his love to us, in that wh [...] we were yet Sinners Christ died for us, Rom. 5.8. So 'twas amazing Love in our Blessed Lord Je­sus Christ, that he should so Love Sinners as to give himself for them, an offering and a sacri­fice to God for a sweet smelling savour, Eph. 5.2. He loved us, and washed us from our Sins in his own Blood, Rom. 1.5. Amazing and Un­parallel [Page 188] is the Divine Love and Grace, in this Method of saving vile Sinners who just­ly deserv'd Everlasting Vengeance.

2. Wonderful is the Patience of God to Poor Sinners. Inasmuch as Sin is unutterably hateful, abominable, provoking to God, and all Sinners are intirely in his Hand that he could crush them in a moment if he would; I say, inasmuch as it is thus, its indeed ad­mirable and wonderful that God should spare Sinners, and bear with them as he often does. God could glorify himself in their speedy utter destruction if he would, 'tis as easy with him to turn them into Hell if he pleas'd, as for us to crush a Moth under our Fingers; and yet he often spares them long. It may be some Prayerless Persons, some Pro­faners of Gods Name and Sabbath; some Drun­kards, Fornicators, Adulterers, Thieves, Liars, Murderers, &c. and it may be others free from such gross visible Scandals, who yet live Impenitent and Unbelieving, are yet suffer'd to live till they're Twenty, Thirty, Fifty, Sixty Years Old or more: tho' they're all this while sinning against God, pro­voking him every day, yet he spares them and calls upon them to turn and live. This is amazing Divine Patience and Forbearance, It is riches of Goodness, Forbearance and Long­suffering, Rom. 2.4.

3. We should heartily and speedily repent, and turn from our Sins. If we turn not, our Text intimates, that God's sharpened Sword and In­struments of Death, will Execute Vengeance [Page 189] on us. But yet such are the wonders of Gods Love, Mercy and Grace; that if we heartily Repent of Sin, and Believe in Christ Jesus, we shall then be Pardoned and Saved. There is forgiveness with thee, that thou mayst be feared, Psal. 130.4. He that covereth his Sin, shall not prosper, but whoso confesseth and forsaketh, shall have mercy, Prov. 28.13. Let us there­fore heartily repent and turn from all our Sins, and trust in Christ, submitting to him as the only Prophet, Priest and King of our Souls. Ezek. 18.30. — Repent and turn your selves from all your Transgressions; so iniquity shall not be your ruin. 1 Joh. 3.23. This is his com­mandment, that we should believe in the Name of his Son Jesus Christ. Isai. 55.7. Let the wicked for­sake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God for he will abundantly pardon. Yea we should be speedy as well as hearty, in turning from Sin and believing in Christ; for we know not how near we are to Death & Judgment. We may not boast of to morrow, we know not what a day may bring forth, Prov. 27.1. If we are never so careless and thoughless, yet we dont know but that Death may remove us into Eternity, before to morrow morning. Heb. 4.7. — To day, after so long a time, as it is sa [...]d, to day if ye will hear his voice, harden not your hearts. It's therefore proper and needful that we take the advice, Eccl. 9.10. Whatsoever thy hand findeth to do, do it with thy might: for there is no work nor device, nor knowledge, nor wisdom in the grave whether thou goest.

[Page 190]4. We should carefully watch against Sin, and the occasions of it. Since Sin is so provoking to God and dangerous to our selves, we should be most watchful and prayerful against it. Mat. 26.41. Watch and pray that ye enter not into Temptation. Yea we should carefully watch against the Occasions of Sinning, to avoid them as much as may be. Those things which tend to draw us into Sin and hurt our Souls, and have no tendency to benefit our Souls; should be carefully avoided. Need­less going to Taverns and spending time there, brings no glory to God nor good to Souls, but the contrary. Health-Drinking, what glory did it ever bring to God or good to Souls? it has often been an occasion of much Sin, & therefore of much Dishonour to God and hurt to Souls. A needless frequenting of ill Company, leads to abundance of Sin, Mischief and Misery: A Companion of Fools shall he destroyed. Surely, the thoughts of Gods Sharpened Sword and Bent Bow, of that Vengeance he is preparing for Sinners; should make us very watchful, careful, prayerful to avoid Sin, yea (and so far as we can) the occasions of Sinning, those things which lead and tend to the hurting of our Souls. Persons are apt to cherish in their own minds, many Pleas, Ar­guments, Pretences for these and those sinful (at least doubtful) Practices; but whole Armies of such vain pretences, would vanish at the sight of Gods drawn Sword and bent Bow: if they did but see the Vengeance deserv'd by Sin, it would greatly deter them from it.

5. We should grieve for the Sins of others. [Page 191] Their Sins dishonour God and hurt them­selves; we should grieve for them on both Accounts. I beheld Transgressors and was grie­ved, because they kept not thy Word, Psal. 119.158. If we should see Mad-men cutting, wounding, gashing themselves; would not this grieve us to the Heart? But Alas, Per­sons are more Injurious to themselves, while walking in Ways of known Wickedness, for thereby they deserve Eternal Punishments in Hell. Surely then, we should grieve for the Sins of others, sigh and cry for all the Abominations committed by those among whom we live, Ezek. 9.4.

6. We should do what we can to prevent Sin in others. Private Christians, by their good Examples, wholsome Counsels and Admoni­tions, fervent Prayers (as well as by the well Governing their own Families) should do what they can to prevent Sin in others. Ministers of the Gospel, should faithfully teach and exhort Persons to Repent of Sin, and Believe in Christ: They should lift up their Voice like a Trumpet, faithfully warn them to turn from their evil ways; whether they will hear or whether they will forbear. They should teach them to deny Ungodliness and world­ly Lusts, and to live soberly, righteously and god­lily in this World. If Ministers are unfaith­ful Watchmen, they will bring on them­selves the Guilt of the Blood of Souls. So, such as have Civil Authority, should do their utmost to prevent Sin in those under their Government. Good Laws should be seasonably made, and as faithfully executed. Civil Ru­lers [Page 192] should be a Terror to evil Doers, and a Praise to them that do well. They should do what they can, that the People under them may live in all Godliness and Honesty (which is their Duty) and may enjoy Peace and Quietness as a Fruit thereof, 1 Tim. 2.1, 2. Those in Civil Authority should do what they can, to prevent all that's contrary to the Godliness, Honesty, Peace and Quiet of the Subject. If Taverns are needlesly multiplyed and frequented; if Illuminations and Bonfires occasion growing Disorders, Rude Persons making themselves Judges who shall be spared or hurt in their Properties, whose Fences shall be burnt, and whose Habitations bro­ken or shatter'd; I say, these or any other things that tend to hurt the Morals of a Peo­ple, and are contrary to Peace and Quietness, Godliness and Honesty, are worthy to be con­sider'd, that so all proper Methods may be taken to prevent Wickedness, which is pro­voking to God and hurtful to Men. A serious, realizing Sense of the Vengeance of God a­gainst Sin, would make all Sincere Christi­ans more careful to avoid Sin them [...]lves, and to endeavour the Preventing of it in others also. A thousand Pleas, Arguments, Excuses to indulge sinful Practices, or plain leading Occasions of Sin; would vanish and disappear, before a realizing Sense of Gods Vengeance against Sin. Would Men dare to do this or that [...] thing, if they saw God standing with his Instruments of Death pre­par'd to render Vengeance to them?

[Page 193]7. We should count those our worst Enemies who prompt us to Sin, and those our best Friends who endeavour to prevent our sinning. Those who by Frowns or Flatteries strive to draw us into Sin; do endeavour to make a Breach between our God and our Souls to our utter Undoing. We should avoid such as Enemies indeed. But faithful Reprovers are faithful Friends, and should be so esteemed: Psal. 141.5. Let the Righteous smite me, it shall be a kind­ness; and let him reprove me, it shall be an ex­cellent Oyl, which shall not break my Head. And as we should desire for our selves, so we should show to others, such Friendship. There­fore we should have no Fellowship with the unfruitful works of Darkness, but rather reprove them, Eph. 5.11. We should consider one ano­ther, to provoke unto Love and good Works, Heb. 10.24.

DOCTRINE, I. The Son of Man, the Lord Jesus Christ, shall come in the Glory of his Father, with His Angels, to Judge the World.

For the clearing of this Truth, we may consider the following Heads, viz.

1. The Lord Jesus Christ is both God and Man in One Person. He is the Only begotten Son of God, Joh. 3.16. His Eternal Son, of the same Essence and Substance with God the Father and God the Holy Ghost; for these Three are One, 1 Joh. 5.7. They are but One Divine Being, Substance or Essence. Christ therefore is a Divine Person, really and truly God by Nature, from Everlasting to Everlasting. He is God over all, blessed forever, Rom. 9.5. Christ also has an Humane Na­ture, united to His Divine Nature; so that he has T [...] distinct Natures (Divine and Hu­mane) in One Divine Person. This Hu­mane. Nature, the Son of God did in time [Page 197] (not from Eternity) take into Personal U­nion with himself. The Word was made Flesh, and dwelt among us, Joh. 1.14. Jesus Christ our Lord, which was made of the seed of David ac­cording to the Flesh, Rom. 1.3. God sent forth his Son, made of a Woman, made under the Law, Gal. 4.4. So that Christ is both God and Man, he has a Divine Nature which he had from all Eternity; and an Humane Nature which he took to himself in time; now it is with respect to his Humane Nature, that in our Text (as well as in many other places) he is called the Son of Man.

2. This Lord Jesus Christ shall Judge the World. All the World of Mankind, all Hu­mane Persons that ever were in the World, or ever shall be in it, shall be called into Judgment, and Doom'd to a state of endless Misery or Glory, according to what their be­haviour was while they liv'd here upon Earth. And the Person that shall be the Supream, Universal Judge of all, that shall hear all Causes, and determine whether they're good or bad, and pronounce Sentence on each Person accordingly; I say, the Person that shall thus Judge the World, is the Lord Jesus Christ. God— hath appointed a day, in which he will Judge the World in righteousness, by the Man whom he hath ordained, whereof he hath given assurance to all men, in that he hath raised him from the Dead, Act 17.30, 31. It was Christ whom God raised from the Dead; and the Apostles were commanded to testify, That it is he which was Ordained of God, to be the Judge [Page 198] of quick and dead, Act. 10.39, —42. The Lord Jesus Christ, who shall judge the quick and the dead, at his appearing and his kingdom, 2 Tim. 4.1. By the Quick, we are to un­derstand those that shall be found Living on Earth, when Christ comes to Judgment ( we shall not all Sleep, 1 Cor. 15.51. We which are alive and remain, 1 Thes. 4.17.) and by the Dead, such as shall be rais'd from the Dead at Christs Coming; all shall be Judged by Christ. Rom. 2.16. God shall judge the secrets of Men by Jesus Christ. It's evident therefore, that the Lord Jesus Christ who is both God and Man, shall Judge the World.

3. When Christ comes to do this, it will be in the Glory of his Father with his Angels. Come, from whence will Christ come to Judge the World? Ans. He will come from Heaven to do it. About Forty Days after our Saviour was rais'd from the Dead, in a Cloud he was taken up, and he ascended into Heaven, Act. 1.3, 9, 10. Christ is now in Heaven at Gods Right Hand, Rom. 8.34. And the Hea­vens must receive (retain) him till the times of the restitution of all things, Act. 3.21. There­fore when Christ sets himself to Judge the World, he will come, and 'twill be from Hea­ven (where he now is) that he will come. 2 Thes. 1.7. The Lord Jesus shall be revealed from Heaven. This is called his Appearing, 2 Tim. 4.1. His appearing the second time without sin unto Salvation, Heb. 9.28. He has already appear'd once in this World, in a mean humbled state, in the form of a Ser­vant, [Page 199] to Die a Sacrifice for the Sins of his People to procure the Pardon of them; but his Second appearing when he comes to Judge the World, and compleat and perfect the Salvation of his People, will be very bright and splendid, full of Majesty and Glory. For he shall come,

1. In the Glory of his Father. Tho' Christ will descend from Heaven in his Humane Nature, when he comes to Judgment; yet he'll come incircled with Divine Glory. It will then be incontestibly evident to all An­gels and all Men, that Christ's Person is Di­vine, and that he's clothed with the Majesty and Glory proper and peculiar to such an One. Christ as a Divine Person, had Divine Glo­ry before Creatures ever had a being. Our Saviour a little before his Death, made that Prayer to God, Joh. 17.5. And now, O Father, glorifie thou me with thine own self, with the glory which I had with thee before the World was. Whether the Glory in which Christ will come to Judge the World, is in our Text call'd the Glory of the Father, because the Father by an Eternal and Ineffable Gene­ration communicates the Divine Nature and Glory to the Son; or whether, because Christ as Mediator is commissioned by the Father to Judge the World; I say, whether it be in the one or other, of these respects, we need not dispute, tho' I see no cause to reject ei­ther of them. The Father judgeth no man, but hath committed all Judgment to the Son, Joh. 5.22. God has exalted the Mediator, given [Page 200] him Dignity and Glory in appointing him to Judge the World, Phil. 1.9,— 11. The Glory in which Christ comes to Judge the World, is in our Text call'd the Glory of his Father. 'Tis call'd Christ's own Glory. Mat. 25.31. When the son of Man shall come in his Glory. So we read, Luk. 9.26: He shall come in his own Glory, and in his Fathers and of his holy Angels. He shall come in a Glory be­coming his own Divine Person, and becoming the Son of his Eternal Glorious Father. This Glory in which Christ shall appear at last, will be more Bright, Splendid, Majestick and Magnificent than ever was seen before. Christ's Glory shall be revealed, 1 Pet. 4.13. 'Tis called great Glory, Mat. 24.30. The glo­rious appearing of the Great God, and our Savi­our Jesus Christ, Tit. 2.13. Indeed Christ will then come with a shout, with the voice of the Archangel, and the Trump of God, 1 Thes. 4.16. He shall come in Flaming Fire, 2 Thes. 1.8. He shall come,

2. With his Angels. Christ as God, is the Creator of all things. All things were made by him, and without him was not any thing made that was made, Joh. 1.3. Christ also as Me­diator, has all things put under his Feet; he is Head over all things, Eph. 1.22. So that Christ both as Creator, and as an exalted Mediator, is Lord of Angels; they are His Angels: They are the Good and not the Fallen Angels, that are especially intended in our Text. All the good Angels shall be of Christ's Retinue, and help to set forth the Splendor of his Ap­pearance, [Page 201] when he descends from Heaven to Judge the World. He shall be Reveal'd from Heaven with his mighty Angels, 2 Thes. 1.7. All the holy Angels shall come with him, Mat. 25.31. All the Angels, the whole Number of the Heavenly Host, those bright Attendants in the Supream Court, shall accom­pany the Glorious JESUS at the Last Day. The Angels on particular Occasions, have some­times appeared so Bright, Dazling and Glo­rious, as to affright mortal Spectators. The Roman Souldiers that were set to keep and watch the Sepulchre of our Saviour, were greatly Amaz'd and Terrify'd at the Sight of an Angel. His countenance was like Light­ening, and his raiment white as Snow. And for fear of him, the Keepers did shake, and became as dead Men, Mat. 28.3, 4. And if the An­gels appeared thus Glorious on particular Occasions, doubtless when they shall all ac­company our Lord (and theirs) on the Judg­ment Day, they'l appear cloath'd with their brightest Robes of Light and Splendor, and therein help to set forth the unparallel Glo­ry of that most August and Grand Solemni­ty. The holy and mighty Angels, who shall then attend our Glorious Judge, shall gather together his Elect from the four Winds, from one end of Heaven to another, Mat. 24.31. And they shall gather the Tares, the Wicked, all things that offend, and them which do Iniquity, and shall cast them into a Furnace of Fire, there shall be wailing and gnashing of teeth, Mat. 13.40, — 42. Thus I have prov'd, that the Son of Man, the Lord Jesus Christ, shall [Page 202] come in the Glory of his Father, with his Angers, to Judge the World.

DOCTRINE, II. He will then Reward every Man according to his Works.

Our Text expresly declares this to us; and for the illustrating and further clearing of it, we may consider the following Particu­lars, viz.

1. All the Dead shall be raised. When Persons die, their Rational Souls parting from their Bodies (which Separation is Death) their Bodies then are usually buried in the Earth, where they Rot and return to Dust. Gen. 3.19. Dust thou art, and unto dust shall thou return. When a Person dies, then shall the dust return to the Earth as it was, and the spi­rit return unto God who gave it, Eccl. 12.7. But though the dead Bodies of Men shall Rot, return to their Dust; or though being drowned in the Sea, shall be eaten by Fish­es; yet all these dead Bodies, both of the Godly and Ungodly, shall be raised again, they shall live again, shall be re-united to those Souls which formerly dwelt in them, and shall abide united to them for ever. This Doctrine of the Resurrection of the Dead, is known only by Divine Revelation; there­fore our Saviour refers us to the Scriptures as the only proper Proof of it: For he said to the Sadduces, who denyed the Resurrection, Mat. [Page 203] 22.29. Ye do err, not knowing the Scriptures, nor the Power of God. God who is infinitely Wise, Powerful and Faithful, has declared in the Scriptures, that the Dead shall be raised; there­fore we have the highest Ground and Rea­son firmly to believe that it shall be so. Tho' if Men would give way to their short-sighted, carnal Reason, they might make Ob­jections against the Resurrection, or fruitless Queries about the Way, Manner and Cir­cumstances of it; yet 'twould be foolish so to do. Acts 26.8. Why should it be thought a thing incredible with you, that God should raise the dead? It's incredible indeed that Men (by any meer Power of their own) should raise the Dead; but not incredible that GOD should do so. 1 Cor. 15.35, 36. But some Man will say, how are the dead raised up, and with what Body do they come? Thou fool, that which thou sowest is not quickened, except it die. According to Scripture Language, that Man is a Fool who denies the Resurrection, or makes any doubting, needless Queries about the Way, Manner, Circumstances of it. What God has plainly declar'd, we should firmly believe. Now he has plainly declar'd, Joh. 5.28, 29. The hour is coming, in the which all that are in their Graves shall hear his voice; and shall come forth, they that have done good to the Resurrection of Life, and they that have done evil to the Resurrection of Damnation. Acts 24.15. — There shall be a Resurrection of the dead, both of the Just and unjust. Rev. 20.13. And the Sea gave up the dead which were in it; and Death and Hell delivered up the dead which were [Page 204] in them: And they were judged every one accord­ing to their Works. Thus 'tis evident! that all the Dead shall be raised.

2. All Persons shall be Cited and Convened, before the Throne or Judgment Seat of Christ. When Christ comes from Heaven at the Last Day, to be sure he will descend into this World as low as the Air, for there the Saints shall meet him. We — shall be caught up to­gether with them in the Clouds, to meet the Lord in the Air, 1 Thes. 4.17. And when the Lord Jesus thus comes to Judgment, he'll sit on a Glorious Throne, Tribunal, or Judgment-Seat; and all Persons that ever lived in the World, shall be gathered together before him. Mat. 25.31.—33. He shall sit upon the Throne of his Glory, and before him shall be gathered all Nations; and he shall separate them one from another, as a Shepherd divideth his sheep from the goats; and he shall set the sheep on his right hand, but the goats on the left. 2 Cor. 5.10. We must all appear before the Judgment Seat of Christ, that every one may receive the things done in his body, (that is, while he liv'd here in this World) according to what he hath done whether it be good or bad. Rev. 20.12. 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: and the dead were Judged out of those things which were writ­ten in the Books, according to their works. And not only the Dead, that is, such as shall then be rais'd from the Dead; but those also found Living when Christ comes, shall be Judged. [Page 205] For (as was hinted before) he shall Judge the Quick and the Dead, at his Appearing and his Kingdom, 2 Tim 4.1. Every one of us must give an account of himself to God, Rom. 14.12. All that ever liv'd in the World, must make their Personal Appearance before Christ's Judg­ment Seat; and must give an account of themselves, of their own Carriage and Behavi­our: none shall be allow'd to appear by Proxy, or to have an Attorney to appear in his room and answer in his stead; but every one must appear Personally.

3. The Lord Jesus will then render the Godly, Inconceivably and Eternally happy and blessed. There are but two sorts of Persons in this World, the Godly and the Wicked; and there will be but these two sorts in the Judgment Day. The Godly are call'd Sheep, and shall be at Christ's Right Hand, and he'll say to them, as Mat. 25.34. Come ye blessed of my Father, inherit the kingdom prepared for you, from the Foundation of the World. Christ will then own them, call them Blessed, and make them Blessed, in possessing them of an Eternal Glorious Kingdom. Godly Persons, Sincere Believers, are in general described from their doing Good, and shall at last come out of their Graves to the Resurrection of Life, Joh. 5.28, 29. And in the Judgment Day, they shall receive a Reward of Grace for all the good they ever did. Indeed the endless future Glory and Happiness they shall have, is no part of it really meritted, purchased, deserved by them­selves; but it is the Gift of God, Rom. 6.23. [Page 206] It is your Fathers good pleasure to give you the Kingdom, Luk. 12.32. It's a free Gift of God as it comes to them; yet it's call'd a Reward too, inasmuch as God has freely promis'd it to those who seek and serve him; having put a firm connexion between their present Du­ty and their future Welfare. It is the Re­compence of Reward; God is a Rewarder of them that diligently seek him, Heb. 11.6, 25. The Lord Jesus will graciously Reward all the sin­cere Duties of the Saints performed in this World. He'll say, Well done thou good and faithful Servant; thou hast been faithful over a few things, I will make thee Ruler over many things: enter thou into the Joy of thy Lord, Mat. 25.21. He'll then mention, commend, and graciously reward, their Alms-Deeds, their Charity and Kindness. He'll say, Inherit the Kingdom prepared for you,—for I was an hun­gred and ye gave me Meat: I was thirsty and ye gave me Drink: I was a stranger and ye took me in; naked and ye Clothed me, &c. Inasmuch as ye have done it to one of the least of these my Bre­thren, ye have done it unto me, Mat. 25.34,— 40. Their giving a Cup of Cold Water (which is but a small and cheap token of kindness) to a Disciple, shall not lose its Reward, Mat. 10.42. Their sincere Prayers also shall be Rewarded. Mat. 6.6. Enter into thy Closet, and when thou hast shut thy door, Pray to thy Father which seeth in secret; and thy Father which seeth in secret, shall reward thee openly. So their Faith which they now exercise in this World, shall be found to Praise, Honour and Glory at the ap­pearing of Jesus Christ, 1 Pet. 1.7. Indeed, [Page 207] none of their work and Labour in the Lord (and for the Lord) shall be in vaiu, 1 Cor. 15.58. For God is not unrighteous to forget their work and labour of love, which they have shewed towards his Name, Heb. 6.10. Yea, whatsoever good thing any man doth, the same shall he receive of the Lord whether he be bond or free, Eph. 6.8. All the good Actions of the Saints whether open or secret, shall then be graciously Rewarded. For God will bring every work into Judgment with every secret thing, whether it be good or whether it be evil, Eccles. 12.14. All who in this World, sincerely Repent of Sin, Believe in Christ and Obey him; shall by him in the Judgment Day be openly Owned, Com­mended, and graciously Rewarded. And this, so far as it concerns the Godly, is what our Text calls, a Rewarding every man according to his Works. When Christ comes to Judge the World (the Apostle tells us) he will render to every man according to his Deeds; to them who by patient continuance in well doing, do seek for Glory, Honour and Immortality, Eternal Life. — Glory, Honour and Peace to every Man that worketh good, to the Jew first, and also to the Gentile. Rom. 2.6, 7, 10. And this good, great and gracious Reward which shall be bestow'd on the Godly; will be an Eternal one, an Happiness that shall never cease nor have an end. It is Everlasting Life, Mat. 25.46. A Crown of Glory that fadeth not away, 1 Pet. 5.4. And as a good and gracious Reward, shall in the Judgment Day be given to those, who in this World were Doers of Good: So,

[Page 208]4. The Lord Jesus will then render the Un­godly, Inconceivably and Eternally Miserable. Isai. 3.11. Wo unto the Wicked, it shall be ill with him; for the Reward of his hands shall be given him. The Sins of Omission which the Ungodly were chargeable with, shall be men­tioned and punished in the Judgment Day. Mat. 25.41, 42. Depart from me ye Cursed, in­to Everlasting Fire, prepared for the Devil and his Angels; for I was an hungred, and ye gave me no Meat, I was thirsty and ye gave me no Drink. Many are apt to make light of Sins of Omission. How common is it for many to omit and neglect Secret Prayer, Family Prayer, Reading Gods Word, hearing it Preached, attending on Gods Publick Wor­ship, &c. Well, though the Ungodly make never so light of their Neglects of Duty, their Sins of Omission; yet these their vile Omissions, shall be openly published and punished in the Judgment Day. And so shall their Sins of Commission too; for God will bring every work into Judgment, with every secret thing, whether it be good or whether it be evil, Eccl. 12.14. All the ill Actions of the Wicked, whether open or secret, shall then be published and punished. God will then bring to light the hidden things of Darkness, and make manifest the counsels of the Heart, 1 Cor. 4.5. He'll Judge the Secrets of Men by Je­sus Christ, Rom. 2.16. Many Abominations are committed in Secret, secret Thiefts, secret Fornications and Adulteries, secret Drunkeness and Intemperance, secret Minders, &c. Well, but [Page 209] these hidden things of Darkness, these cursed, secret Crimes shall then be openly publish­ed before the World, and punished also. In this World, the Wicked often make light of wicked Words? How do many of them abound in Lyes, Reproaches, filthy obscene Speeches, profane Cursing, Swearing, &c. But shall these wicked Words go unpu­nished? No truly. Of every idle word that Men speak, they shall give an account in the day of Judgment; and by their Words the Wicked shall then be Condemned, Mat. 12.36, 37. In­deed all the sinful Thoughts, Words, Actions of the Ungodly and Impenitent, shall be pub­lished and punished in the Last Day; for that Day will be the Revelation of Gods righteous Judgment, Rom. 2.5. As very terrible pu­nishments shall then be inflicted on the Wick­ed, even those Treasures of Wrath they have been purchasing; so their Sins which have de­serv'd those Punishments, shall be mentioned and published; and by publishing of their Sins, there will be revealed and manifested the Righteousness of God, in inflicting their Punishments on them. He will then render to every Man according to his deeds; — to them that are contentious, and obey not the Truth, but obey Unrighteousness, Indignation and Wrath, Tribulation and Anguish, on every soul of man that doth evil, of the Jew first, and also of the Gentile, Rom. 2.6, 8, 9. Thus Christ will deal in the Judgment Day with those that obey Unrighteousness, that live Unrighte­ously; yea, thus he'll deal with every Soul of them particularly, not so much as any [Page 210] one of them shall escape. Gods Hand will find out all his Enemies. Enoch Prophe­sied of the Judgment Day, saying, Behold the Lord cometh with ten thousand of his Saints, to execute Judgment upon all, and to con­vince all that are ungodly among them, of all their ungodly deeds, which they have ungodlily committed; and of all their hard speeches which un­godly sinners have spoken against him, Jud. v. 14, 15. Not only some, but all the hard Speeches, and all the Ungodly Deeds of the Wicked, shall be brought into Judgment, openly publish'd before the whole World of Angels and Men, justly condemn'd and punished. The Un­godly shall then be Sentenc'd, to Everlasting Fire prepared for the Devil and his Angels: they shall go away into Everlasting Punishment, Mat. 25.41, 46. They shall be with the Worm that never dies, be cut asunder, be cast in­to outer darkness; have weeping, wailing and gnashing of teeth: they shall be punished with Everlasting Destruction from the presence of the Lord and the glory of his power, 2 Thes. 1.9. This will be the Portion of the Wicked, this is what the Ungodly are hastening unto. But, do Sinners consider this? Can they dwell with devouring Fire, with the never dying Worm, with Everlasting Burnings? When they neglect God, and Christ and their Souls, and live Wickedly, they are but treasuring up Wrath against the day of Wrath; they are increasing their Guilt and Misery. But alas, stupid Sinners walking in the broad way; are little or nothing concerned about their end, and the Eternity they're going to. And [Page 211] as all Ungodly shall be rewarded according to their Works, and made Inconceivably and E­ternally miserable; so, the more wicked any have been on Earth, the more miserable they shall be in Hell, in the Lake that burns with fire and brimstone. It shall be more tolerable for Tyre and Sydon in the Day of Judgment, than for those obstinately Impenitent under the Preaching and Miracles of Jesus Christ our Lord, Mat. 11.22, 23. Some shall receive a greater Damnation, Mat 23.14. All the Im­penitent shall have great Damnation, but some shall receive greater Damnation and Punish­ment than others. Tho' all the Saints shall be Inconceivably happy and glorious; yet doubtless there will be degrees of glory; One Star differing from another Star in glory, so also is the Resurrection of the dead, 1 Cor. 15.41, 42. He that delivered Ten Pounds to his Ten Servants, granted greater Preferment to him that gain'd Ten Pounds by his One, than to him that gain'd but Five Pounds by his one, Luk. 19.13.—19. So, tho' all the wicked shall be eternally and inconceivably miserable; yet he that rewards every one according to his works, will make those most miserable who have been most wicked.

We may now proceed to some brief USE or Application.

From what we have heard, we may Infer,

1. Miserable will be the Condition of the wicked, notwithstanding all their Prosperity in this present World. Sometimes those who live and die un­godly [Page 212] and impenitent, yet in this World are outwardly very Prosperous, they Increase in Ri­ches, their eyes stand out with fatness, they have more than heart can wish: they're sometimes cloth'd in Purple and fare Sump­tuously every day. Indeed the wicked are sometimes so incircled with Outward Prospe­rity and Glory, that the Godly themselves are apt to envy them; but there's no ground to envy them, for they are in a woful con­dition. They're under the guilt of Sin, the wrath and curse of God: they are but trea­suring up of wrath against the day of wrath, and the Revelation of Gods righteous Judgment, Rom. 2.5. Now they serve Sin and Satan, neglect God, Indulge themselves often in those cursed Crimes, which they would by no means have known so much as to a few of their next Neighbours; but very quickly even in the Judgment day, all their Sins open and secret, of Omission and Commission, shall be publish'd and laid open before the World: and for such their Sins, the wicked shall then be sentenc'd to Eternal Punishments in Hell. So that their condition will be Inconceivable miserable notwithstanding all the present Prosperity they can possibly Injoy.

2. Happy will be the State of the Godly, notwithstanding all their adversity in this present World. In this World, the Godly shall have Tribulation, Joh. 16.33. And they often meet with great Tribulation, so that if in this world only they had hope, they would be of all Men most miserable. Well, but notwithstanding [Page 213] all their trouble and adversity in this World, yet they'll be Inconceivably happy and glo­rious for ever. For very quickly, they shall have a glorious Resurrection, their vile bodies shall be fashioned like to the glorious body of Christ, Phil. 3.21. All their exercise of Grace, their Sincere Duties in this World whether open or secret; shall in the Judgment day be o­penly mentioned, commended, and graciously rewarded by Christ their gracious and glori­ous Redeemer, their Lord and Master, and their Judge. It will then plainly appear, that however they were despis'd and contemn'd in the World, yet they serv'd the most kind and gracious Lord; and that none of their labour for Him was in vain. Then also shall all their Sufferings for Righteousness sake, be acknowledged and graciously re­warded. Our Lord said to His Disciples: Matt. 5.11, 12. Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoyce and be exceeding glad, for great is your Reward in Heaven. Rom. 8.18. For I reckon, that the sufferings of this present time, are not worthy to be compared to the glory that shall be revealed in us.

3. We should firmly believe the Resurrection of the dead, the coming of Christ in Glory to Judge the World, and to reward every Man accor­ding to His Works. These things, the Infalli­ble Word of God plainly declares to us, and they are the strongest Arguments & Motives to true Piety; therefore we should most [Page 214] firmly believe them, and continually realize the truth of them to our own Souls.

4. We should live under the governing Influ­ence of this belief. When Christ comes in glory [...] judge the World, this bright Ap­pearance of His, will work Inconceivable shame, horror, terror, confusion to those who neglect and disobey him (whom he'll then try, con­demn and punish before the World) and it will work Inconceivable Joy, Gladness, Tri­umph in those, who in this World sincerely be­liev'd in and obey'd Him. Surely, we should live agreably to the firm unwavering belief of these things; therefore we should not In­dulge or allow our selves in any thing now, which we should be asham'd to have openly publish'd before the World in the last day: we should do nothing now, which we shall be asham'd to own and stand by in the Judg­ment day. Let us live, as realizing the com­ing Judgment. If Sinners saw Christ de­scending from Heaven in Glory, heard the last Trumpet Sounding, saw the Graves open­ing and the Dead rising to be Judged; if Sin­ners realiz'd these things, would they dare to act as now they do? Would they neglect God, and Christ, and their own Souls? Would they neglect Prayer & other Duties? Would they cheat and lie, profanely Curse, Swear and Blaspheme? Would they haunt Taverns, frequent Evil Company, spend their Time in Idleness, in Wicked Gaming, Drunkeness, Uncleaness and other Cursed Practices? Would Sinners do such things as these, if they realiz'd the [Page 215] coming Judgment? Doubtless they would not. And yet the coming of Christ, the raising the Dead▪ the rewarding of every Man according to his works; we should account as real and certain, as if we now saw them with our eyes: for these things shall Infallibly come to pass. Let us believe it, and live accor­dingly; and therefore never Indulge any Sin of Omission or Commission; but heartily re­pent of all our Sins, believe in Christ, sub­mit to and obey Him, glorifie Him with our Bodies & our Spirits, in all things approve our Hearts and Consciences to Him. Let us live, as if the last Sentence were Sounding in our ears, to the Godly, Come ye Blessed; to the Wick­ed, Depart ye Cursed into everlasting fire. I shall finish with, 2 Pet. 3.10, 11. The day of the Lord will come as a theif in the Night, in the which the Heavens shall pass away with a great noise, and the Elements shall melt with fervent heat; the Earth also and the works that are there­in shall be burnt up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy Conversation and Godliness.

DOCTRINE. Those under the faithful Preaching of the Gospel, who live contrary thereto, are Despisers of God.

Here are Three Propositions, viz. (1.) Mi­nisters should faithfully Preach the Gospel. (2.) Some under such faithful Preaching, live contrary to it. (3.) Such are Despisers of God.

DOCTRINE. God will keep those in perfect Peace, whose Hearts are stayed on him, and do trust in him.

Here we may Enquire,

I. What's implyed in Persons having their Hearts stayed on God, trusting in him?

II. What's meant by God's keeping of such in perfect Peace?