IT is one of the Aphorisms of Solomon, Prov. xxii.3. A prudent Man foreseeth the Evil, and [...] himself; but the Simple pass on, and are punished. How natural is it for us, when we are under the Apprehension of any threatening Dan­ger, to use our utmost Prudence and Diligence, that, if possible, we may happily prevent it [...] falling upon us. And he must be very simple, and stupid, in­deed, whose Fears are not sufficiently awakened, by the real Prospect of approaching Evil, (especially if the Evil be great) to put him upon improving his best Foresight, and active Caution, by the most probable, and likely, Means, to defend himself from the impending Mischief, which he may possibly, and lawfully, with due Application, avoid the Force of. Though every one, 'tis true, does not equally fore­see the Danger that threatens him, whilst it is yet at a Distance from him, and so, for Want of a great­er Sagacity, the Evil, which might have been pre­vented, oftentimes, surprizes many an one, at una­wares, and falls heavy upon them, when they least expected it; yet, who is there, in the Exercise of [Page 10] his Reason, that seeth and knoweth, himself to be in imminent Danger, that will tamely wait till the im­pending Mischief hath seized upon him, and then exert himself, in the Improvement of his Know­ledge, and Power, to get rid of it, as well as he can; and will not rather timely bestir himself, and think what Methods he shall take to divert the Stroke, and would not do all that lay in his Power, to ward off the coming Blow? That, at least, he might lighten the Evil, and render it less hurtful to him, if he could not wholly avoid the utmost Force of it. This is the constant Practice of every wise Man, who has his Thoughts about him, in his Regards to his Body, and his temporal Interests.

Thus, when the Arrows of Death are flying, thick, and unseen, among us, ^* how common is it for us to hear, those who are exposed to the Dan­ger, cry out, with a great deal of Earnestness and Concern of Mind, Where shall we go? What shall we do? that we may be safe.

But is it not strange! to see Persons so very much in an Agony, for the Safety of their Bodies, mighty inquisitive, what Methods they shall take, to save themselves from the Evil they fear; and being willing to do any Thing, that lies in their Power, to escape the Death that threatens them; and, at the same Time, to see them so little, so very little, concerned for the Salvation of their precious and immortal Souls, which are so vastly preferable to their Bodies, and are much more certainly in Dan­ger of a Death upon them, a Death which far ex­ceedeth that which the Body is liable to, both in its Weight, and in its Duration; I say, is it not strange, that those, who call themselves Men, who glory in their Reason, and value themselves upon their Un­derstanding, [Page 11] should act a Part so unworthy of them­selves, and contrary to all the Principles and Dictates of right Reason! Here, if any where, the Proverb of Solomon holds good, in the full Extent of it, and he is the prudent Man, who, upon the Foresight of the Evil, the Danger his Soul, his true Self, is in, hideth himself, getteth out of the Way of it as fast as he can; whilst he is the most simple, and foolish Creature imaginable, who passeth on still, in his wick­ed Ways, rushing into the Jaws of Death, and Dam­nation, even when he seeth it, till, at length, the se­vere Punishment, which he hath justly deserved for his Folly, taketh fast hold upon him, and it becom­eth too late for him to think of escaping.

The Words I have read are expressive of the great Concern of every wise, and prudent Person, and should be the Matter of the most serious, and earnest, Sollicitude of every one of us all, here be­fore the Lord; What must I do to be sav [...]d?

The Introduction, and Occasion, of these Words, as laid down in the Context, are very remarkable; for therein we have a wonderful Display of the so­vereign, and rich, Grace of God, in pitching upon so notoriously wicked a Person, as the Philippian Jaylor, (the Person speaking in my Text,) and in such a Manner, and at such a Juncture, recovering of him from the very Brink of Death, and Hell, into a State of Salvation.

The sacred Historian acquainteth us, that, as Paul and Silas, those eminent Servants of God, were preaching the Gospel of Jesus Christ, and, in his Name, working of Miracles, to confirm the Truth of their divine Mission, at Philippi, a noted City in Macedonia, the Master of a certain Damsel, being deprived of the Gains she brought him, by Divina­tion, by Means of the holy Apostles having com­manded the soul Spirit to depart out of her, stirred up the Rabble to join with him in a Tumult, and [Page 12] laid hold on those holy Men of God, and haled them before the Magistrates of the City; who, at the Clamor of the People, very contrary to the Ro­man Manner, ordered them to be beaten, and then to be committed to close Prison. The Iail Keeper, fierce, and cruel enough, in his Temper, and more so in his Enmity against those excellent Ministers of Christ, thrust them into a Dungeon, and fastened their Feet in the Stocks. But, while those Servants of the most high God ceased not to sing his Praises, under all the Insults they met with from Men, even in a Prison, and at Midnight, the God whom they served wonderfully appeared for their Help, and caused an Earthquake, most probably confined to the Bounds of the Court of the Prison, which shook the Foun­dations of the Prison House, in so terrible a Manner, as to force open the Prison Doors, and, at the same Instant, sent an Angel to loose the Bonds, and take the Fetters, from off the Prisoners, and set them at Liberty.

The Iaylor, awakened out of his Sleep, in a very great Fright, at the Noise, and Shock of the Earth­quake, got up to see what was the Matter, and whe­ther his Charge was safe, and coming to the Prison, he was more exceedingly surprized to find the Doors standing wide open; and, concluding that the Pri­soners had made their Escape, and that, according to the Roman Law, he should now suffer that Death, which he supposed would have been inflicted upon them, he therefore, to avoid that Punishment which he imagined would inevitably fall upon him, furi­ously attempted to lay violent Hands upon himself; for he drew out his Sword, and would have killed him­self, Ver. 27; by which he plainly manifested the Rashness, and Cruelty, of his Temper, and the vio­lent Fierceness of his Passions.

But, whilst as yet the Point was only aimed at his Breast, and before his trembling Hands could exe­cute [Page 13] the hasty Orders of his turbulent Passions, Paul and Silas, more compassionate to him that had a­bused them, than he was to himself, (imitating herein the Example of their great Master, who sought the Welfare, and not the Hurt, of his worst Ene­mies) when they saw what he was about to do, ea­gerly cried with a loud Voice, saying, Do thy self no Harm, for we are all here. Ver. 28. This Behaviour of those Men of God, as well it might, surprized him with Joy, and Wonder; with Joy, to find his Life safe from Danger, by the Presence of all the Prisoners, who, he supposed, were fled, and gone; and with Wonder, to find those very Men, whom he had, but a little before, basely insulted, to become the chief Instruments of his Preservation; forbear­ing to hazard his Life, by endeavouring to preserve their own by an Escape from their Confinement, which they might easily, and justly enough, have done, and so obligingly staying his Hand, when he was just going to embrue it in his own Blood; and thus recover him from the Edge of the Precipice, who sought to tumble them down into Destruction. This Goodness was more than Roman Bravery! In the midst of his Surprize, he called for a Light, and sprang in, and came trembling, and fell down before Paul and Silas. Ver. 29. Most probable it is, when he called for a Light, and sprang into the Prison, that he had no other Design than to see if, indeed, the Prisoners were safe, and to make them secure; but when he approached those holy Men, and be­held the Gravity, and Composedness, of their Coun­tenances, how sedate and calm, how majestick and serene, they were, under the Convulsions of Nature, which had happened, and which had thrown him into such an Agony of Mind as filled his Body with Trembling, from which he could not as yet free himself, it struck him with an Awe and Reverence of them; and this, together with the Thoughts of [Page 14] their Goodness to him, in preserving his Life, when it was in their Power to have suffered him to hurry himself into his own Destruction, raised in his Mind a very great Veneration for them, as more conside­rable Persons than they, at first, appeared to him to be, and procured from him those Tokens of Civi­lity, and Respect, which he now shewed them, in his falling down before them, and bringing them out of their close Confinement.

Whether the Iaylor had, before this, heard any Thing, distinctly, about the Doctrines of the Gos­spel, which Paul, and Silas, preached, is uncertain; but, doubtless, those holy Men now took the Op­portunity, while, under the Influence of what had happened, the Fierceness of his Temper was greatly abated, and his Mind was more disposed to Civility, and Thoughtfulness, to bestow their charitable In­struction upon him, and shew him, that there is a great God, who made Heaven, and Earth, and all Things that are therein; and that this surprising Thing, which had now befallen them, was no other than the Effect of the over-ruling Providence of that God, whom they served; who, in Answer to their Prayers to him, had thus signally appeared for them, as, by this wonderful Work, to procure their En­largement; and, at the same Time, doubtless, they acquainted him with the Necessity of his serving this great God, and making his Peace with him, thro' his Son Jesus Christ, that he might be forever happy in his Favour; and let him know, what a terrible Thing it would be, if he should at last be found in a State of Sin, and Rebellion, against this God: And now the Holy Spirit of God sat in irresistably with the awful Providence, and some such Discourse (we may well suppose) the Prisoners had with him, and shewed him to himself, what a vile wretched Sinner he had been all his Life long; and awaken­ed in him a greater and more weighty Concern, [Page 15] than that of the Safety of his Body, even what he should do to obtain the Forgiveness of his Sins, and the everlasting Salvation of his Soul. He that just before had been so severe to those Servants of God, as, without particular Direction, to thrust them into a Dungeon, and fasten their Feet in the Stocks, and, perhaps, with the Rabble, looked upon them as the Troublers of their City, by their teaching of Cus­toms which it was not lawful for them (they tho't) to observe, now entertained quite another Opinion of them, and treated them with the greatest Re­spect, and Honour, and esteemed them Men of God, and, as such, addressed them with this most important Enquiry, Sirs, What must I do to be save? Whatever his Thoughts had been, heretofore, about the Doctrine of Salvation, (if he had, indeed, heard any Thing about it) yet now, you see, he is awa­kened to a very great Concern to know, and a ready Willingness to do, all that was necessary in order to his Salvation; which evidently breathed the Tem­per and Spirit of one that was under the Pangs of the New Birth.

The Words are expressive of the deepest Con­cern of Mind that can be; like a Man in an Ago­ny, he cried out, Sirs, What must I do to be saved? And it is plainly evident that, by being saved, he meant the eternal Salvation of his Soul; the Cir­cumstances he was in, and the Answer of the Apostle to him, clearly evinces this.

If you consider the Circumstances he was in, when he uttered this important Question, you will find the Life of his Body was then in no Danger; the Earthquake was, probably, over; the Prisoners were safe with him, under his Command; the P [...]rs, that arose in his Mind, about one, or other, or both, of these, were now at an End; he had got over his Fright, had had Time to compose himself to De­cency, and good Manners, had attended to the Dis­course [Page 16] of the Prisoners with him; and, though there was no particular Occasion for any special Con­cern about the Safety and Welfare of his Body, yet you find him very sollicitous to be saved; he was convinced that he still stood in Need of Salvation; and what was the Salvation which he was apprehen­sive he needed? Was it the Salvation of his Body? No; that was already safe— It was therefore the Salvation of his Soul, not a temporal, but his eternal Salvation, that he was inquisitive about. He was convinced that there is a great God, who made, and governs, the World; he was sensible how highly he had offended this God, by a very vicious Course of Living; and this led him to consider, that his Soul, his rational and immortal Part, was in immi­nent Danger of perishing; and therefore it was this, that he was so greatly concerned for, and exceeding solicitous to preserve.

And if we consult the Answer which the Apostle and Silas gave, to the Iaylor's Enquiry, it will put it beyond all Doubt; that this was what they un­derstood to be the genuine Intent of it, What shall I do to be happy forever? What Methods must I take to escape the Anger of God, and obtain an Interest in his Favour? For they said to him, Believe on the Lord Iesus Christ, and thou sha [...] be saved.

Thus, it pleases God, sometimes, to display his sovereign Grace, in calling Home unto himself, and unto Virtue, and Glory, so wicked a Person as this Iaylor, and that in a very extraordinary, and won­derful Way, and Manner; he created a new Thing in the Earth, and, in his Wonder-working [...]vi­dence, opened a Door of Mercy to him, and that, at a Time, when there was but a Step between [...], and Death, and Damnation; when the vile [...] was about to commit a Murder [...] post himself down into everlasting [...] What a glorious Instance is this, of the [...] and rich Grace [Page 17] of God, unto poor miserable Sinners? By this, every one may see, that, though they have gone far, and long, in their Rebellions against the God that made them, there is still Room for them to repent, and turn from all their Transgressions, and a Possibility that they also may obtain Mercy, and find Favour with the Lord.

And yet, you may observe, that God, as a wise Agent, treats him, as a rational Creature, in the very Article of his Conversion, and though his happy Change was brought about in such an extraordinary Manner, yet, he is not forced to be happy, against his Will; but is first put upon serious Thoughtful­ness relating to his spiritual State, and then filled with a deep Concern of Mind about his Salvation, and is made seriously inquisitive after it, with an earnest Desire to know, and an hearty Willingness to do, whatsoever was requisite to his being saved. Sirs, What must I do to be saved?

And what was his great Concern ought to be ours also; for we too have Souls within us, equally in Danger of perishing, and our most serious Thought and Care, Industry and Diligence, are necessary, in Order to their being saved. This, therefore, is the Doctrine, which, by divine Assistance, I shall dis­course to you on, from these Words; viz.

DOCTRINE.

It is of the highest Concernment to perishing Sin­ners, to be very sollicitous, what they shall do to be saved; or, to know, and practise, all that is necessa­ry, in Order to their Salvation.

In speaking to this Doctrine, I shall endeavour to shew you,

1. What it is to be saved; or, What is that Sal­vation which perishing Sinners stand in Need of?

[Page 18]II. That perishing Sinners may be saved; or, there is a Possibility, notwithstanding their present miserable Condition, that they may be eternally saved.

III. That perishing Sinners must know, and prac­tise, all that is necessary, in Order to their Salvation; or, there is something to be done, by them, that they may be saved.

IV. This is a Matter of the highest Concernment to them, and therefore they ought to be most seri­ously sollicitous about it.

I shall, as God shall enable me, offer some Things▪ distinctly, to each of these Heads; and I begin with the first of them, at this Time; viz.

I. To shew you what it is to be saved; or, what is that Salvation which perishing Sinners stand in Need of? And,

1. More generally.

Now, to be saved, in the Language of the sacred Scripture, meaneth, for poor Sinners to be rescued from all that Infelicity which they are affected with, or in Danger of, and to be brought to the Enjoy­ment of all that Happiness, Satisfaction, and Joy, which they want, and are capable of: That is, to be delivered from Evil, and instated in the Possession of all that is truly Good. And forasmuch as the human Nature is constituted, not only of a fleshly Body, but a spiritual Soul, therefore our Salvation is to be considered in its Respects unto each of these essential Parts of the Man, though as having its chief Reference to the spiritual Part in us.

That there is such a Thing as, what is generally called, the Soul, or, more strictly speaking, a Spirit, very distinct from gross Matter, which goeth into the very Essence of the human Nature, and is the grand Characteristick of it, is very evident, in that [Page 19] we think, and reason, upon absent Objects, and are capable of examining, and judging, of such Things, as our Senses have nothing to do with; all of which lieth wholly out of the Reach of mere Matter, how­soever disposed, and modified, figured, or moved; and is abundantly confirmed to us in the sacred Pages, which assure us, Job xxxii.8. That there is a Spirit in Man, and the Inspiration of the Almighty giveth them Understanding: And Zech. 12.1. That the Lord formed the Spirit of Man within him. That this rational Spirit in Man is capable of a State of true Happiness, in the Enjoyment of all that is re­freshing, and delightful, to it, there is not the least Reason to doubt, because it is capable of perceiving what is agreeable to its Nature: And, there is as little Reason to question, whether Man, in his pre­sent Condition, is destitute of that Happiness he is capable of, or no: For, there are innumerable Things, besides the constant Uneasiness of his Mind, to convince him, that he is so far from being happy, at present, that he really is in a miserable Condition. Not only are the Bodies of Men subject to various Pains, Diseases, Casualties, and Death, but there are also certain Distempers, Maladies and Disorders, and what is called Death, sutable to their Nature, brought upon the Souls of Men, by the first Apostacy of the human Nature. Hence, the Divine Oracles in­form us, that we are, by Nature, Dead in Trespasses and Sins, Eph. ii.1, 2, 3. We are under the Power of a spiritual Death, already begun upon us, in our walking according to the Course of this World, accord­ing to the Prince of the Power of the Air, the Spirit that now worketh in the Children of Disobedience; and by having our Conversation in the Lusts of the Flesh, fulfilling the Desires of the Flesh, and of the Mind: And, as the Consummation of this Death, we are Children of Wrath; Heirs to the Wrath and Vengeance of an almighty God: And that this is not [Page 20] a Condition peculiar to any particular Sett of Men, as of those that finally go on in their Sin, the Apostle sheweth us, by adding these Words, even as others; that is, we Iews, as well as Gentiles, we Apostles, as well as the Rest of Mankind, yea, we, who through the Grace, and Favour, of God, are freed from the Dominion of Sin, and are brought into a State of Peace and Friendship with God, as well as those who are yet the Servants of Sin, and at Enmity against God; that is, this is the sad Condition of all Mankind, and that by Nature, as he adds: Which plainly teacheth us, that all Men, even by Nature, by their natural De­scent from the first Man, or, as they come into this World, and while as yet the regenerating Grace of God has not wrought a Change in them, are lan­guishing, and dying, under the Distempers of their Minds, and are ready, every Moment, to fall under that Wrath which compleateth the Death of the Soul, and will be the Consummation of Misery upon them.

Now, because the Sinner, as such, is thus perish­ing in his Iniquity, therefore he wanteth to be saved from all that he already feeleth, and all that he is in Danger of; and because Sin has forfeited Hea­ven, and Happiness, as well as has exposed him to Wrath, and the Curse, therefore he standeth in Need of the Happiness, which he hath lost, as truly as to be delivered from the Misery he feels, or fears: And hence to be saved, includeth in it, what is call­ed, a privative, and a positive, Felicity; or, a De­liverance from every Evil, which the Man is subject to in Body, and in Soul, and a Recovery to the full Possession of all the Good, which he is destitute of: both of which the perishing Sinner absolutely needeth.

And, accordingly, I shall now

2. More particularly speak to these two Heads.

1. For the Sinner to be saved is, for him to [Page 21] be delivered from all that Evil which he is subject to.

2. For the Sinner to be saved is, for him to be brought to the full Possession of all that positive Good, which he is destitute of, and wanteth.

1. For the Sinner to be saved is, for him to be delivered from all that Evil which he is subject to. For, while the Man remaineth, at present, under the Power of any Evil whatsoever, or is subject to any hereafter; any Thing that breaketh in upon the re­gular, healthful, Temperament of his Body, and gives him Pain and Uneasiness, and much more that which reduceth it to Dust, and Ashes; or, that is contrary to his Nature, as a rational intelligent Agent, capable, of discerning between Good, and Evil, and of delighting it self in that which is just, and equitable, fit, and decent; or, that is destructive of his Well-being, either by causing a Separation between his Soul, and Body, or, that de­priveth his Soul of her inward Satisfaction, and Joy, and the Fruition of that which is the only solid Foun­dation of her Comfort; and, in the Room thereof, produceth Perplexities, Horror, and Anguish in the Mind; it is very evident, that all this while, the Man is in a State of real Misery: And consequent­ly, all that Guilt, and Depravity, which is contrary to the very Nature of the Soul, as a spiritual intel­ligent Agent, and all that Punishment, which bring­eth a Dissolution upon the constituent Parts of the human Nature, or which stripeth the Soul of her Peace, and Comfort, and becometh burdensome to her, are the great Evils which Sinners want to be delivered from. That is to say, the Sinner's Salva­tion consisteth in a Deliverance from all moral, and penal Evil.

The Distribution of all Evil into Moral, and Penal, the Evil of Sin, and the Evil of Punishment, seemeth, to me, to be too just to admit of any Dis­pute. [Page 22] For, whether the Evils, I call penal, come immediately from the Hand of God, or result from the settled Laws of Nature, or are occasioned by the Actions of free Agents, in each of these, and every other Case, it amounteth to the same Thing; they originate from the Will and Determinations of the supreme Ruler of the World, who has established the Laws of Nature, and employeth what Instru­ments he pleaseth, to bring about his own Designs: And they are Punishments, in the original Consti­tution, whatever be the kind Ends, and Purposes, they may be overruled unto, in his infinite Wisdom, and Goodness; because, had Man never sinned, he would have never suffered. Perfect Purity inferreth perfect Happiness, according to the particular Na­ture, which is the Subject thereof. Nor can it, in Reason, be supposed, that an infinitely righteous, and good God would ever inflict any Sort of suffer­ing upon a perfectly innocent, and unconsenting, Being. So that there seemeth, to me, to be no Foundation for a real Distinction of natural Evils, from Penal, in the original Constitution, respecting moral Agents. Here then,

1. The Salvation, set before us in the Gospel, consisteth in a Deliverance from all moral Evil. By moral Evil some understand whatsoever is contrary to the Sentiments of a Man's own Mind, concern­ing Right, and Good. From hence the Libertine takes Encouragement to indulge his vicious Appe­tites, under the Pretext of this vain Plea, that there is no such Thing as moral Good, or Evil; that the Sentiments of Men's Minds are various, and one thinketh that to be Evil, which another thinketh to be Good, for him; and consequently (they say) the Difference between Good, and Evil, ariseth, only from the different Sentiments of Men, and not at all from any Thing of an essential Difference in the Nature of Things. And yet, even these Favourers [Page 23] of Vice, Confounders of Order, and Destroyers of all Good, will all of them, to a Man, as readily grant, as other Men, that their Children, and Ser­vants, ought to honour, and obey them; that every Act of Kindness they do for another ought to be gratefully acknowledged; and that no Man ought to do them any Injury, or Injustice. And has not every Man as good Reason to demand, and expect, the same Treatment from others, as they have? And what is this? but to acknowledge that there is an es­sential Difference between Justice and Injustice, Gra­titude, and Ingratitude, Kindness, and Cruelty. And indeed, every Man, at first Sight, approveth, and is pleased with Acts of Justice, and Goodness, and has an inward Reluctance and Abhorrence, at Acts of Injus­tice, Oppression, and Cruelty. But whether every Man has a clear Discernment of what is Right, or no, this hindereth not but that there is an essential Difference between Right, and Wrong, whatever be the Prejudices, and Bias, upon his Mind, which pre­venteth his clear Perception. For, truly, moral Evil is not, so properly, what is contrary to the Senti­ments of a Man's own Mind, as what is contrary to right Reason. For a Man's Mind may be warped, or clouded, but right Reason ever remaineth the same. And because right Reason resulteth from the original Intellect, the Fountain of Knowledge and Rectitude, therefore the clearer Discoveries are made to us of his Mind and Will, so much the plainer shall we discern between moral Good, and Evil. And because this original Intellect is our supreme Lord, who hath given Being to us, and has furnish­ed us with all our Powers, and hath so far made known his Mind, and Will, to us, as to shew us what is morally good, or evil, therefore moral Evil consisteth in a Contrariety to his Will, made known unto us, and moral Good lieth in a Conformity to his Will; the Sentiments of our own Minds, when [Page 24] we have a clear Discernment of Things, agreeing thereunto.

So that moral Evil may be considered, either, as a direct Violation of the Law of our Maker, which is diametrically contrary to Right, and Equity, and rendereth us guilty; or, as such a Perversion of our Powers, from that regular Order our Maker appoint­ed for them, as that we do not, and cannot, without divine Aids, exercise them, in their Regards to mo­ral Good, and Evil, as we ought to do; and this rendereth us depraved. Guilt, therefore, and De­pravity, are the two great Branches of moral Evil, which it is one main End, and Design, of the Sal­vation, revealed to us in the Gospel, to deliver the Sinner from; the particular Consideration of which, I have not now Time to enter upon, but must leave to the Afternoon.

I Began, in the Morning, to consider the Nature of that Salvation which is proposed to us in the Gospel, and said, it includeth in it a Deliverance from all that Evil which the humane Nature is sub­ject to, whether Moral, or Penal; and that moral Evil is to be considered as comprehending both Guilt, and Depravity, in it. I shall now, by divine Assistance, go into a more parti [...]ular Consideration of that Guilt, and Depravity, [...]ich we are saved from; and therefore, I observ [...] ▪

(1.) The Sinner is said to b [...] saved, when he is delivered from all that Guilt wh [...]ch is justly charge­able upon him. 'Tis a most sad, and melancholly Truth, That every Man is a Sinner; there is a dreadful Charge against him, a mighty and heavy Load of Guilt, lying upon him; Part of which Guilt he brought into this World with him, and Part thereof he has contracted, whilst he has taber­nacled in the Flesh.

[Page 26]1. Part of his Guilt, I say, every Sinner has brought into the World with him. It very much puzzled the Wits of former Ages, and has exercised the bright Genius's of the present to give a satisfactory Account, how Moral Evil entred into our World. If it be asked, How came the first Man to sin, and be ob­noxious to suffering? The Answer seemeth not to be difficult; viz. Whatever Abuse a free Agent should make of his Powers, is unavoidably, and in itself, vicious and sinful; and whatsoever is sinful, necessarily inferreth Punishment: And it can no more be inconsistent with the Perfections of the great Maker of the World, that a free Agent should be left to abuse his Powers, than it is a Contradic­tion to them, for him to make a free Agent; which, I suppose, none will be so hardy as to affirm. How­ever, all we are now properly concerned about is, how Sin and Suffering have taken Place upon the Hu­mane Race; or how can we account for what we plainly see, that Men are sinful, and liable to suffer? Whence arises this Sinfulness of our Nature, and the Punishments we are subjected to? There is no Dis­pute, whether a Man that personally violates the divine Law, becometh guilty; but whether all Man­kind are chargeable with Guilt before God, upon the Account of Adam's Transgression, doth not ap­pear so evident to some. Yet, whatever be the Sentiments of Men of deeper Penetration, I cannot but conclude, from the Scripture-Account of this Matter, and, I think, from the Reason of Things, that every Child of Adam, descending from him, in the ordinary Way of Generation, becometh legally guilty of his first Transgression. For the Proof of this, I shall confine myself to the Scripture-Account of this Matter, which seemeth, to me, necessarily to infer it. What less did David mean, when he said, (Psal. li.5.) Behold, I was shapen, (or brought forth) in Iniquity, and in Sin did my Mother conceiv [...] [Page 27] me; but to notify to us, that we all come guilty into this World? For, certainly, David did not in­tend, by that Passage, to give us an Account of any particular Sin of his Mother, as if she had been guilty of any unlawful Commerce, which rendred him an illegitimate Conception, and Birth: In this his Father would have been as deeply concerned, as his Mother, and it may be more so, whom, yet, he takes no Notice of: And, besides, David being Iesse's Eighth Son, rendereth it very unlikely, that there should be any criminal Congress, in the beget­ting of him. But it is evident that David spake of that Crime which he looked upon as his own, a Guilt chargeable upon himself, and that from his very Birth, yea, from his very Conception; and therefore before he could have personally violated any Law. Nor is there any Reason to suppose, that David spake of this as a particular Case, and what was appropriated to himself only, to be thus guilty from the Birth and Conception, but it is that which is common to all Mankind with him; which there­fore speaks the universal Guilt of the humane Na­ture, by the Apostacy of Adam. And, what less, than the universal Guilt of all Mankind, by Virtue of the first Man's Transgression, could the Apostle Paul intend, when he said, Wherefore, as 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? Rom. v.12.

I am very sensible that great Pains have been taken by some, of late, as well as by Erasmus, and others, formerly, to evade the Force of this Text, as a Proof of the original Guilt of Adam's first Sin, or Fall, cleaving to the humane Nature, by torturing it, in such a Manner, as to make it speak little short of evident Nonsense. But after all, let the unprejudic­ed Reason of Mankind but duly observe the Inten­tion, and Force, of the Apostle's Reasoning, in this, [Page 28] and the preceeding, and the following Verses, and no­thing can be more evident than, that he designed a Proof of the Sin, and Guilt, of all Mankind, in, and by, the Sin, and Fall, of the first Man. For the Apostle plainly aimed, at the giving a Reason of the Necessity of Christ his dying to reconcile us unto God, and the illustrating the Grace of God, in send­ing his Son into the World, to be made a Sacrifice of Atonement for us; wherefore is all this? And he giveth this strong Reason, and Necessity, for it, that all were originally, and by Virtue of the first Sin, guilty, and therefore, without Christ's atoning Sacrifice, all were dead: 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. What Argument would there be in the Apostle's Words, why Christ should die for us, if all were not dead? And, what Consequence would there be, from one Man having sinned, and deserved Death, to the passing the Sentence of Death upon all Men, if the Sin of that one Man were not chargeable upon all, and did not necessarily bring the Sentence of Death upon all Men, as well as upon himself? And what Justice could there be, in the Sentence of Death passing upon all Men, for the Sin of that one Man, if all Men were not, some Way or other, in the Eye of the Law, and Justice of God, truly guilty of that Sin? Either, by that one Man being con­stituted the publick Head of all Men, or by his in­cluding all Men in his Loins, or, possibly both Ways. Some have made a mighty ado, in their Criticisms upon the Greek Phrase, here used, (eph o) rendering it, Quatenus, as far forth, or so far, as if by this they thought to overthrow the Force of the Apostle's Reasoning; but, alas, they forget, that this Preposition, with a dative Case, as Gramma­rians speak, usually signifieth in; and we have a famous Instance among many others, of this very [Page 29] Phrase, as used by the sacred Writers, which neces­sarily determines the Sense of it; I mean, in the Gospel of Mark, (Mark ii.4.) where we are told, that when they could not come nigh unto him, (namely Christ) for the Press, they uncovered the Roof where he was; and when they had broken it up, they let dow [...] the Bed, (eph o) in which the sick of the Palsy lay. And accordingly the plain Meaning of the Phrase, in the Apostle's Use of it here, is, in whom, that is, in that first Man, in Adam, in whom all have sinned. That is, all are truly guilty of that first Sin, or Lapse of the first Man, which brought Death into the World; and therefore the Sentence of Death hath been passed upon all Men, as well as upon that one first Man, as the just Desert of his first Transgres­sion, and all are become dead; and therefore there is a Necessity of Christ's dying for us, both to re­cover us from Death, and reconcile us to God.

But that no Stone may be left unturned, by which if possible, to undermine the Doctrines of the Gos­pel, we are told, by some of the admired Writers of the present Age, That Death is no Punishment, and therefore no Sign and Proof of Sin, and Guilt lying at the Door. But, I beseech you, was not Death threatened, as a Punishment, to Adam, in Case of his Disobedience? Was not the Sentence of Death pronounced upon him, in the Day of his Apostacy, and this, as the Fulfilment of the Threatning, and as a designed Punishment upon him, for his having transgressed the Law of his Maker? Was it not this very Sentence, Dust thou art, and unto Dust shalt thou return, or dying thou shalt die, that rendred the humane Nature, or Adam, and his Posterity, mortal? And after all this, is not Death a Punishment? No, say some; because God knoweth how to make Death to become a Mercy to us, and recompence the Loss of the present Life, with a State of ever­lasting Life, and Happiness, in Heaven. And it is [Page 30] well for us, that an infinitely wise, and good, God will abundantly make up for all the Sorrows, and Labours, and Loss, of the present Life, by confer­ring an everlasting Life, upon his People, in a bet­ter World. But, all this while, it is forgotten, that this is the sp [...]ial Grace of the Gospel-Dispensation, to render Death a Mercy to us; whereas the Sen­tence of Death is denounced, upon the humane Na­ture, antecedent to all the Grace of the Gospel, and under that original Dispensation of the Law, or Cove­nant of Works, as 'tis called, which knew of no Act of Favour to a guilty Creature, nor any Act of Punish­ment upon an innocent one. So that, under the o­riginal Constitution, either Adam's Posterity would not have been mortal, or else their Death is a Pun­ishment upon them, and included in the Threaten­ing. And, therefore, I conclude, that Death is, by the original Sentence of Heaven, a Punishment upon all Mankind, and consequently, a plain Indication of the Interest, and Share, which all Mankind has in the Lapse, and Guilt, of the first Man. Accord­ingly, the Apostle goes on to observe, Rom. v.14. That Death reign [...]d from Adam, even over them that had not sinned after the Similitude of Adam 's Trans­gression: That is, over Infant Children, who had never violated any Law, by their own personal trans­gressing of it, as Adam had done. And further, the Apostle informs us, Ver. 17. By one Man's Offence, Death reigned by One: That is, it reigned over the whole humane Nature, by the one Offence of that one Man. And, to put it beyond all Dispute, he adds, Ver. 18, 19. By the Offence of one, Iudgment came upon all Men to Condemnation; for, by one Man's Disobedience, many were made Sinners. That is, by that one Man's Disobedience, and Offence, all were rendred guilty, and subject to Condemnation. And when the Apostle says, of all, that they are, by Nature, Children of Wrath, Eph. ii.3. it necessarily [Page 31] inferreth, that all Men are, by Nature, guilty, or they could not be, by Nature, Children of Wrath.

Nor can I see any Thing repugnant to right Rea­son, in considering the first Man, from whom all were to descend, as a common Head; and all his Descendants as sharing, and partaking with him, in his Innocency, or Guilt, and the Fruits thereof. This Conception of Adam as a common and publick Head, in whom all Mankind were virtually included, and with whom they were to stand, or fall, the Scrip­ture plainly leadeth us into, by opposing Adam, and Christ, as two publick Heads of two very different Stocks, and from whom very opposite Virtues and Powers flow; 1 Cor. xv.22, 47. As in Adam all die, even so in Christ shall all be made alive;— The first Man is of the Earth, the second Man is the Lord from Heaven. Now here it might be asked, How are all made alive in Christ? Is it what naturally and necessarily followeth upon Christ's being made a­live? Or is it not rather the Fruit and Effect of the Merits of Christ that Life is procured for us? Why thus Death is not merely consequential upon the Mortality of the first Head, but the Effect of his Deserts; so that as Righteousness and Life are from the Merits of the second Head, in like Manner is Sin and Death, the Fruit of the Transgression of the First to all his natural Descendants.

And if all Mankind were included in the Loins of Adam, which seemeth to be the Truth of the Case, the Reason, why all should partake in his Guilt, is so much the stronger. But, after all, if we could not see into the Reason of the Thing, yet, since we have so plain, and full, Account of it in the holy Scriptures, it is to be numbered among the Cre­denda, the Things to be believed by us; and we may be satisfied in this, that the divine Mind know­eth how to reconcile it to his Justice, and Goodness, though we should not be able to do it. So that I [Page 32] reasonably conclude, that there is such a Thing a [...], an Original Guilt, chargeable upon every natural Child of Adam; or, that every Man is born into this World guilty, by Virtue of Adam's first Trans­gression. But then

2. There is a Guilt chargeable upon every Man, as that which he has personally contracted, by his own Disobedience to the Law of God, his rightful Sovereign, while he has lived in this World. There is no Man that liveth to such Years of Understand­ing, as that it may be properly said of him, he act­eth voluntarily, but what becometh guilty, by his personal Transgressions against the Divine Com­mandments, either, by doing what is forbidden, or, by leaving undone what is required: So that we may all say, in the Strain of the Apostle Iames, In many Things we all offend, Jam. iii.2. For what is Sin, and Guilt, but as we are told, 1 Joh. iii.4. a Transgression of the Law; whosoever committeth Sin transgresseth also the Law. And what Man is there to be found, amongst all the Descendants from the first Man, that has not transgressed the divine Law innumerable Times, in Thought, in Word, and in Deed? The Law of our Sovereign is very extensive, and reacheth not only to every Man, but to all of Man, to the Government of all our Acti­ons, natural, civil, and religious, of all our Words, of what Kind soever, and of all the Thoughts that come into our Hearts; so that we cannot speak a Word, nor think a Thought, any more than do an Action, which does not, some Way or other, fall under the Cognizance of the Law. And who, then, can say, I have kept my Hands clean, and my Heart is pure from mine Iniquity? Both Iews and Gentiles, are all under Sin; for all have sinned, and come short of the Glory of God. Rom. iii.23. 'Tis a true Ob­servation of the Preacher, Eccles. vii.20. There is not a just Man upon Earth, that doth good, and sinneth not.

[Page 33]And because the Law is transgressed, therefore it bringeth its Charges, and Articles against the Sinner, that, in this and the other Instance, he has departed from the Rules of the Law, and become guilty, of doing what was plainly prohibited to him, and of neglecting to do what was positively required of him. For he that offendeth against a Law, by trans­gressing its Injunctions, or Prohibitions, is guilty; Jam. ii.10. and this the Law accuses him, and pass­eth Sentence upon him, and condemneth him, for all his sinful Violations thereof. And not only does the Sinner stand charged, and condemned, by the Law of God, for every Transgression found upon him, but his own Mind taketh Part, with the Law, against him; by witnessing to all his sinful Actions, and severely reproaching him for them; and thus the natural Conscience, that is in every Man, joineth with the holy and righteous Law of God, in bring­i [...]g in the Man as guilty, because he has departed from the Law of his Maker, his Sovereign, and his Judge, which he was under the strongest Obligati­ons carefully to have observed. Agreeably the Apo­stle, in his Epistle to the Romans, observeth, Rom. ii.14, 15. The Gentiles are a Law unto themselves, — their Conscience also bearing Witness, and their Thoughts the mean while, accusing of them.

This sheweth us, that Guilt is an Evil that is contrary to the very Nature of the Soul, as a spiri­tual, intellectual Agent, whose first Property, as such a Being, is to act rationally, or, to do that which is right, and fitting to be done; because all Guilt a­riseth from an acting contrary to what is Right, and Equity, and is a doing of what ought not to have been done: And therefore it is, that the Soul can­not take a View of her own Sinfulness, in violating the divine Law, which is the Result of the highest Reason, and unsullied Intellect, without rising up against herself, and charging her own Guilt Home [Page 34] upon herself, with bitter Taunts and Reproaches; which is truly to be in a miserable State, as being her own Tormentor.

This, therefore, is included in the Sinner's being saved, namely, for him to be delivered from all this Load of Guilt, which is justly chargeable upon him; for till this is done for him, he is under a Sentence of Condemnation, and continually exposed to the Stings of an enraged Conscience. The Soul is sav­ed, when its high Crimes, and Misdemeanors, are no longer imputed, or reckoned to it, but her Guilt is cancelled, and her Iniquity is taken away.

Though it be true, that the Soul cannot so cease to be guilty, as to have it said of it, that it has ne­ver done any Thing amiss, yet it ceases to be guilty, as to the Imputation, or Charge of any Crime, or Blame, to it, for what it has done; it is delivered from the prevailing Force of any Accusation against it, and is set Rectus in Curia, by a free, full, and ab­solute Pardon of all its Transgressions. Hence the Psalmist prayed, Psal. li.1. Have Mercy upon me, O God, according to thy Loving kindness, according to the Multitude of thy tender Mercies, blot out my Trans­gressions; and, Ver. 9. Hide thy Face from my Sin, and blot out all mine Iniquities: And he instanceth in one particular Sin, in such Terms as these, Ver. 14. Deliver me from Blood-Guiltiness, O God of my Salvation: By which he did not mean, to be deli­vered from the Act of shedding innocent Blood, for that was past, and could not be recalled; but he prayed, that the Guilt he had contracted, by shedding [...]nnocent Blood; might be pardoned, and forgiven to him, and never be articled against him; and, as a Fruit of this Pardon, he prayed, Ver. 12. that God would re­store to him the Ioy of his Salvation: That is, that he would graciously give him such a Sense of the Pardon of his Sin, as might rescue his Mind from the inward Shame, and Confusion, the Horror, and Anguish, [Page 35] which his Guilt had brought upon him; that his Guilt being taken away, his Soul might have restor­ed to it, its lost Peace and Joy, in a Sense of the di­vine Favour towards him.

And because all Sin carries, in the very Nature of it, the highest Affront, and Indignity, to our Sove­reign, and Judge, as being the vilest Insult upon his Authority, and Contempt of his Law, which ren­dereth it unreasonable to hope for a free, and full Pardon, without a due asserting the Honour of the Lawgiver, and the Rectitude of his Law, therefore it seemeth necessary, that a Mediator appear on our Behalf, who, by the Perfection of his Obedience, and the Validity of his Atonement, should purchase the Forgiveness of Sin for us, and take away all our Guilt, by his bearing it for us, and so clear the Way, for the infinite Mercy of God to reach us, and cover all our Iniquities, and impute not our Transgressions to us. Hence the great Redeemer weareth the Name of Jesus, because he saveth his People from their Sins. Mat. i.21.

(2) The Sinner is said to be saved, when he is delivered from the Depravity, the Pollution, and Power, of Sin over him. For, there is not only a Guiltiness chargeable upon the humane Nature, in having transgressed the Law of its Maker, but there is a Depravity also of that Nature, consisting in the perverting, and disordering, of its Powers, by which it is defiled, and polluted, and brought under the Do­minion of Sin; and this as the Result of the Apostacy, or Defection of the first Man from the Paths of Virtue.

It is, I think, readily acknowledged, on all Hands, that the infinitely wise, and good, and holy God, could not form a rational Creature, a moral Agent, with viciated Powers; that is to say, whose Pow­ers should be incapable of performing their several Offices, in that regular Manner, which its very Na­ture plainly declareth, it was intended they should, and by which it would, in it self considered, neces­sarily, [Page 36] and unavoidably, become subject to Disorder, and Irregularity, in its Actions; because, this would be evidently to make the most holy God the Author of Sin, than which nothing is more inconsistent with his very Nature. Accordingly, the sacred Writings inform us, Gen. i.27. That God created Man in his own Image, in the Image of God created he him. And, doubtless, this Image of God, in which Man was created, did not consist only, nor chiefly, in that Do­minion which God gave to him over the Creatures, but in the moral Rectitude, and Purity of his Na­ture; that is to say, in the perfect Harmony of his Powers, and the regular Subordination of the lower Powers to the Influence and Government of the higher; or, the Subjection of the Will, and Af­fections, and lower Appetites, to the Dictates of the supream Intellect in us. That this is, that Image of God, in which Man was at first created, is best un­derstood by considering, wherein the divine Like­ness is restored to the humane Nature; because this sheweth us what was lost by the Fall, and therefore what our Nature was, at first, possessed of; and this, we are told, from the unerring Oracles of Truth, consisteth in a being renewed in [...]nowledge, after the Image of him that created him, Col. iii.10. and after God, (that is, after the Image of God) is created in Righteousness, and true Holiness. Ephes. iv.24. Which plainly sheweth, that that Image of God, after which Man was at first created, chiefly consist­ed in the Understanding, the pure Intellect, in us, having the Sway over us; and that, under the In­fluence thereof, all our Actings, whether, within our­selves, or respecting those about us, should be right, and pure, and that there should be nothing contrary to Equity, and Holiness, found upon us.

Though this was the Condition of the humane Nature, as it came out of the Hands of God, yet, we may easily observe, that this is no [...] the Case [Page 37] with us at present; and that Man must be very ignorant of himself, or arrogantly stubborn, who will not own, that he findeth within himself, the sad Want of this divine Image, and such a Depravation of his Nature, as hath put his Powers out of their regular Course, and subjected his Reason, and Un­derstanding, to the domineering Influence of his boisterous Will, and turbulent Appetites, and Pas­sions; so that he either seeth not what is right, and fitting for him to do, or, if he has some weak Pros­pect thereof, yet he hath no Power to perform it. The uninlightened Heathen saw something of this Depravity, and confessed it; ^* and we who enjoy the Benefit of divine Revelation cannot remain Strangers to this Depravity of our Nature, unless we wilfully shut our Eyes against the Light, or imagin [...] ourselves too big to entertain the Thought of what, we suppose, casteth such a Blemish upon us. But whatever be the Reproach brought upon us, by such an universal Depravity, we find the sacred Scrip­tures clearly painting out our Nature, in all the De­formity, and Ugliness, of Corruption, Defilement, and Si [...]ulness, as blind to Reason, and under the Government of divers Lusts, and Passions, and that from the very Birth. Hence, as long ago as the early Days of Iob, you have Zophar saying, Job xi.12. Vain Man would be wise, though Man be born like a wild Ass's Colt. Fond as Man is of his Wisdom, and Sagacity, yet he is, by Nature, and from the Birth, as ignorant as the dull Ass, as un­governable, and intractable, as the wild Ass, and as truly under the Influence, and Power, of his Appe­tites, as the very Brutes, which have nothing else to govern them. And what less can the Psalmist mean, [Page 38] when he described the natural State of Man, as cor­rupt,—they have all gone aside, they are altogether fil­thy,— they have no Knowledge. Psal. xiv.1, 3, 4. Hence also the Prophet Isaiah, under the Similitude of a disordered, defiled, Body, giveth us a lively Description of our Depravity, saying, Isa. i.5, 6. The whole Head is sick, and the whole Heart faint; from the Sole of the Foot, even unto the Head, there is no Soundness in it; but Wounds and Bruises, and putrifying Sores. And the Prophet Ieremiah giveth us an Account of the gross Ignorance, and general Propensity of Mankind to that which is Evil, say­ing, Jer. iv.22. They are sottish Children; they have no Understanding; they are wise to do Evil, but to do Good they have no Knowledge. And our blessed Saviour, who perfectly well understood Mankind, speaketh of them, Matth. xii.33. as corrupt Trees, that must first be made good, their Nature must be altered, before they can bring forth good Fruit. And, if our Saviour's Rule hold good, That a Tree is known by its Fruits, the universal Depravity of the human Nature is known, by the universal Inclina­tion, and Tendency, there is in all Mankind, unto that which is evil and sinful: Which every Man, by a little Observation may evidently perceive in himself. And hence, the Apostle tells us, in the lat­ter Part of the seventh Chapter to the Romans, of Sin dwelling in us; of a Law in our Members war­ring against the Law of our Minds, and bringing us into Captivity to the Law of Sin; and that we are sold under Sin; and because hereof, in us, in our Flesh, dwelleth no good Thing; and that we cannot find how to perform that which is good. In his Epi­stle to the Ephesians, the inspired Writer further ac­quaints us, Eph. iv.18. [...] have our Under­standings darkened, being a [...] the Life of God, through the Ignorance [...] is in [...], because of the Blindness of our Hearts. And [...] any Thing [Page 39] more plainly point out, the Depravity, Pollution, and Defilement, of the human Nature, and the Power, and Dominion which Sin hath over it, than this Account which the sacred Scriptures gives us of it, as having our Understandings darkened, our Wills perverted, our Affections disordered, and even our Mind, and Conscience defiled. Tit. i.15.

Nor need we to fear to look upon this Depravity▪ and Pollution, of our Nature, as a moral Evil, or to call it by the Name of SIN, for the Scripture plainly calleth it so; Rom vii.17. Sin that dwell­eth in us; Rom. vi.12. Sin, that reignet [...] in [...] mortal Bodies: And, Sin, that worketh Death in us. Rom. vii.13. The Apostle, having observed, that Sin, taking Occasion by the Commandment, deceived him, and slew him, started an Objection; Was then that which is good, (as the Commandment is) made Death unto me? To this he answered, God forbid; but Sin, that it might appear Sin, working Death in me, by that which is good, that Sin, by the Command­ment, might appear exceeding sinful. That is, it is not the Commandment, but our own Corruption, that worketh Death. Sin sheweth itself to be Sin, by its Opposition to the Commandment, and this operateth unto Death. 'Tis easy to observe, that Sin must be in us, before it can operate; it cannot oppose the holy, just, and good Commandment be­fore it has a Being in us; and therefore it is in us radically, originally, 'tis wrought into our Make, and Constitution, since the Fall, and is that which operateth in us, to the breaking of the divine Com­mandment, and so worketh Death. Besides, this Depravity of our Nature, and Power of Sin over us, is evidently a Defection from the original Law of our Make, and that Rectitude, and Purity, which the human Nature was at first formed in; for it came out of the Hands of its almighty Creator very good; and therefore this Depravity cannot but be [Page 40] be a moral Evil, as every, even the least, Depar­ture, from what ought to be, truly is.

But, perhaps, some Man will say, How came the humane Nature to be thus universally depraved, and sunk under the Power of Sin? To which I an­swer, that I am not ashamed to acknowledge, that I know no more of the particular Manner of the com­municating this Depravity, than I know how the Bones do grow in the Womb of her that is with Child; or whence the Wind cometh, and whither it goeth. Yet, I think, I may venture to affirm, in the general, that it is the Fruit of the Sin of the first Man. The concurring Influence of the Al­mighty Creator, and supream Ruler, of the World, is necessary to every Creature's regular Exercise of those various Powers it is furnished withal. When­ever, therefore, this divine Influence is withheld from any Creature, the Powers of that Creature will be [...], will be thrown into Darkness, Disorder and Confusion, and the Actings thereof will become irregular. And what is there more just, and reasonable, than that a Creature, who wilfully acted irregularly, while under that divine Influence, should have it withheld from him for the future? Which unavoidably renders his Nature depraved. And because the human Nature, by its original A­postacy, forfeited the Concurrence of the divine In­fluences to render its Actions regular, therefore our Depravity is an evil Disposition in us, communicat­ed to us, from a Nature so evilly disposed, by Virtue of its Apostacy from God: Though, at the same Time, it is allowed that repeated Acts of Sin streng­then the Habits thereof. It appeareth exceeding strange, to me, that any, who are ready enough to acknowledge, that the Fall has brought many Disorders, and Weaknesses, upon the human Body▪ should suppose this to be all, and that the supreme Spirit, in us, is no Ways viciated, and tainted, [Page 41] thereby, or, weakened, and disordered, in its Powers. For who can reasonably imagine, that the Body, which is but the bare Instrument in sinning, should be made to suffer in any of its Interests, and the Soul, or Spirit, the chief Agent in sinning, be al­lowed to escape unpunished. It seemeth, to me, that a pure Spirit upon its first Act of Sin, must un­avoidably suffer in its Nature, in the Confusion it is thrown into, and the disorderly Working of its Powers; because the very first Act of Sin, it can be guilty of, necessarily carries in it, the irregular Exercise of its Powers; and the Appetites must have gained the Ascendency over the Intellect, be­fore it could possibly fall into any Sin: And what can be more just, than for that Spirit to be left un­der the Government of its Appetites, which first, contrary to the Law of its Nature, subjected itself to their Rule over it? Is it not thus with fallen An­gels? And why should it not be thus with fallen Man also? (Though, through the infinite, and di­stinguishing Goodness of God, there is a glorious Method proposed for the Recovery of Mankind from this Depravity, while there is none for fallen Angels.) How was it possible for fallen Man to communicate his Nature, to his Descendants, any otherwise than as it was, polluted, and depraved? For, who can bring a clean Thing out of an unclean? Not one. Job xiv.4. And therefore, (Job xv.14.) What is Man, that he should be clean? And he which is born of a Woman, that he should be righteous? And it may be, the various Disorders brought upon the Body, by the Lapse of the first Man, may ne­cessarily involve the Spirit, while in Union to the Body, in this Depravity, and Subjection to Sin, by interrupting those clear Perceptions of the Mind, which otherwise it would have had, and by infl [...]m­ing the Appetites, and Passions. For whatever weakneth Reason, and strengtheneth the Appetites, [Page 42] bringeth a moral Pollution upon the human Consti­tution, and necessarily leadeth into Sin. Possibly, from this Consideration it is, that the holy Apostles of our Lord, particularly Paul, so often stileth the Sinfulness of our Nature, Flesh; and termeth the working thereof in us, fleshly Lusts, and stigmatizes the Mind with the Brand of, a fleshly Mind; and calleth upon us, to mortify our Members which are upon the Earth; to crucify the Flesh, with its Af­fections, and Lusts; and to make no Provision for the Flesh, to fulfil the Lusts thereof.

Now, from hence, we plainly see, that this De­pravation of our Nature, is an Evil, which every Sinner, that is, every Man, needeth to be saved from; and therefore our Salvation consisteth, part­ly, in the Recovery of our Nature, from the Pollu­tion, as well as from the Guilt of Sin. For, until the spiritual Part in us, is recovered from the usurp­ed Power of Flesh, and Sense, and the lower Ap­petites, and Passions; and is restored to the Throne in us, and gives Law to the Will, and Affections, and keepeth the Body under, bringing it into Sub­j [...]ction; that is, until the divine Image is renewed upon us, in Knowledge, and Righteousness; the Man is not saved; but is a Servant unto Sin, a Drudge to the World, and a Slave to the Devil: And if there were no other Evil attending him, this were enough to render him an unhappy, and mise­rable Creature.

This Part of our Salvation is accomplished for us, by the Son of God, in our Nature, undertaking to be the Head of all spiritual Influences to us, as Adam is the Head of all corrupt Ones; first purchasing the Holy Spirit, and his divine Revelations, for us, and then sending that Divine Spirit to accompany the Preaching of his Word, upon our Hearts, to open our Eyes, and turn us from Darkness, to Light▪ and from the Power of Satan, unto God; that thus en­lightning [Page 43] of our dark Minds, and renewing our stubborn Wills, all that is amiss in us may be recti­fied, and we may be enabled to put off, as concern­ing our former Conversation, the old Man, which is corrupt, according to deceitful Lusts, and may put on the new Man, and so have the Image of our heavenly Father renewed upon us. Therefore Christ is said, To give himself for us, that he might redeem us from Iniquity, and purify unto himself a pe­culiar People, zealous of good Works: Tit. ii.14. And we are said, Chap. iii.5. To be saved by the Washing of Regeneration, and renewing of the Holy Ghost. That is, we are saved, when there is that blessed Change produced in us, by Workmanship of the divine Spirit, whereby our Tempers are al­tered for the better, our Lusts are mortified, Sin is subdued, and Grace reigneth in, and over us, by our supream Intellect's being restored to its proper As­cendency, and duly influencing of our Wills, and regulating our Affections; and thus we become the Children of God, having our Fruit unto Holiness, and the End everlasting Life.

This Work of Renovation in us, which is so great a Part of our Salvation, is, indeed, but begun in the Soul, and carried on unto greater Perfection, while we are in the present World, attended with the Re­mainders of Corruption in us, and surrounded with manifold Temptations; and will be perfected in the upper World, when Grace shall be compleated in Glory.

I should now go on and consider the second Thing proposed, namely, The Sinner's Salvation as including in it a Deliverance from all that Punish­ment which is due to him for his Sin: But I will shut up, at present, with a brief Reflection.

USE. See then, what a sad, and lamentable, Con­dition Sin has brought all Mankind into; a most deplorable State indeed, a Condition from which [Page 44] they stand in infinite Need of being saved; and yet from which they are utterly unable to save them­selves. To be guilty, and depraved, is the first born of Misery, and the Inlet to every other Kind, and Degree, of Unhappiness. And if ever any poor Creature can stand in Need of Salvation, most cer­tainly those who are chargeable with these do. Yet this is the lamentable Case of every individual Per­son, that is born into this World, in the ordinary Descent from the first Man: For both Iews, and Gentiles, are all under Sin,— and the whole World is become guilty before God. Rom. iii.9, 19. This is the sad Fruit, and Effect, of Adam's Transgression, that there never was, nor ever will be, any Man in the World, the Man Jesus only excepted, but what is concluded under the Guilt of Sin, and depraved thereby.

Jesus Christ, indeed, knew no Sin, he was holy, harmless, undefiled, and separate from Sinners; Satan could find no Depravity in him, to fasten his Temptations upon, neither was Guile found in his Mouth; there was no original Guilt, by a Descent from Adam, cleaving to him, for he was neither in­cluded in his Loins, nor in his Covenant: But as for all others that have descended from Adam, by ordinary Generation, they come guilty, and polluted into this World, and are sadly perishing in their In­iquity. Our first Father sinned, and we in him, and so all Men are under Sin, and in a State of Misery, by Means of his first Transgression.

As the human Nature, at first, came out of the Hands of its Maker, it was a pure, and a happy Creature; it knew no Imperfection in its Frame, was unacquainted with the Stings of G [...]ilt, the Fury of its Passions, and an utter Stranger to every De­gree of Misery; it had no inward Guilt to abase, and torment it, nor any Disorder to confound, and prey upon it. But, alas! How dreadfully has the Venom [Page 45] of Sin poisoned our very Souls! and the fell Mon­ster devoured us! The Fall has brought Ruin and Misery, upon one of the most noble of the Crea­tures of God; it has strip'd this high, and heaven-born Thing, of its primitive Lustre, and Vigor, has invaded its Powers, and rendered them weak, and feeble, and laid it groveling in the Dust, wallowing in the Mire, unable to help itself, and unworthy that any else should; it has brought the ignoble Stain, and Blemish, of Guilt, and Pollution, upon it, banished Peace from its Breast, and filled it with Shame, and Remorse, with Regret, and Horror, ren­dered it a Terror to itself, an Offence to Heaven, and the Insult of Devils; that well may we lament, in the Strain of the weeping Prophet, Lam. v.16. The Crown is fallen from our Head, w [...] unto us that we have sinned.

I HAVE made some Entrance upon the Con­sideration of these Words, the last Opportunity, and from them have noted this Doctrine; L.

DOC. It is of the highest Concernment to pe­rishing Sinners, to be very solicitous, what they shall do to be saved; or, to know, and practise, all that is necessary, in Order to their Salvation.

In speaking to this Subject, I proposed, by Divine Assistance, to shew,

I. What it is to be saved; or, what is that Salvation which perishing Sinners stand in need of.

II. That perishing Sinners may be saved; or, there is a Possibility, notwithstanding their present miserable Condition, that they may be eternally saved.

III. That perishing Sinners must know, and practise, all that is necessary, in Order to their Sal­vation; or, there is something to be done, by them, that they may be saved.

[Page 47]IV. This is a Matter of the highest Concernment to them, and therefore they ought to be most seri­ously solicitous about it.

I have offered something upon the first of these Heads, and said,

I. For the Sinner to be saved is, for him to be delivered from all that Evil which he is subject to.

And,

II. For the Sinner to be saved is, for him to be brought to the full Possession of all that positive Good, which he is destitute of, and wanteth.

Under the first of these, I considered Evil, as Moral, and Penal; and accordingly, the Sinner is saved,

1. When he is delivered from all moral Evil▪ As, when he is delivered from that Guilt, which he brought into the World with him, by Virtue of Adam's Transgression, and from all he has con­tracted by his personal Transgressions; and when he is freed from the Depravity of his Nature, and the Power of Sin over him.

I proceed now to say,

2. For the Sinner to be saved is, for him to be delivered from all that Punishment, which is due unto him for his Sin. Penal Evil comprehendeth in it all those Sufferings, of every Sort, whether in Body, or in Mind, which the humane Nature is sub­ject to. For I know of no Sorts of Suffering that a moral Agent could be subject to, under the ori­ginal Constitution, which are to be looked upon as purely natural Evils, and do not fall under the Con­sideration of Punishments. Who ever supposed that the perfect Spirits which attend the Throne of God, ever meet with any Sufferings? Nor could Man, in a State of perfect Innocency, be liable to suffer. All Suffering, therefore, is primarily, in the first In­tention, [Page 48] and Design thereof, properly Penal, or a Punishment, and the Fruit, and Desert of Sin▪ Mo­ral Evil inferreth Penal Evil; Guilt produceth Pun­ishment, as the Cause the Effect: We are therefore told, Rom. vi.23. The Wages of Sin is Death. Death is what flows from the Nature, and is the just Desert, of Sin. Therefore when God speaks of punishing any, it is ever because of Sin. Amos iii.2. I will punish you for your Iniquities: And Iob ob­served, Job xxxi.3. Is not Destruction to the Wick­ed, and a strange Punishment to the Workers of Ini­quity? Now, this seemeth to me to be the lamen­table Case of every Child of Adam, that as he de­riveth Guilt, and Depravity, from his first Parents, so he is justly liable to suffer Punishment, and the Sinner is, by Nature, perishing under the Sentence of Condemnation, which is out against him. This Punishment will ever actually succeed to Guilt, where the Crime is sufficiently known, and the Judge fully able to punish; unless, upon some weighty Considerations, the Sin be forgiven, and the Guilt taken away.

The Sanction of the Divine Law threatened Death, in Case of Disobedience, Gen. ii.17. Thou shalt surely die; and the infinitely wise God meant as he said, as appeareth from the subsequent confirm­ing of the Sentence, upon the fallen Creature. So that all that is included in the Sentence of Death is the Punishment due to the Sinner; and though, what this is, in the utmost Extent thereof, may not be so clearly understood from the Terms of this short Sentence, yet, it may be fully known, by con­sidering the farther Revelation of the Divine Mind concerning it, which is but an Explanation of the original Terms: And accordingly, we find, that the primary Sentence of Death, included in it, (as we shall see presently) not only the Harbingers, [...]nd compleating, of Death, upon the Body, but the [Page 49] Languishments, Uneasiness, and Pains of the Soul, while in Union to the Body, and its perfect Misery hereafter. Here then we may distinctly consider the Sinner's Salvation as consisting in a Deliverance, from that Death which the Body is subject to, and from that Death, and Misery, which shall take Place upon the Soul of the Sinner, and all as the Punish­ment of Sin.

1. The Sinner's Salvation consisteth in a Delive­rance from the Death of the Body, as the Punish­ment of Sin. Here observe,

1. The Death of the Body is, originally, the Punishment of Sin.

No Man, that I know of, disputeth whether the real Death of Adam's Body be included in the ori­ginal Sentence denounced against him, as a Punish­ment upon him, in Case of his Disobedience: But the Dispute is, whether Death be threatned, and now taketh Place, upon Adam's Posterity, as a Punish­ment upon them.

I have, I confess, under the former Head of Guilt, very much anticipated myself, and proved Death to be a Punishment to Adam's Posterity, as well as to himself; nevertheless I will a little more distinctly consider it. How far there might have been any natural Virtue in the Tree of Life, which Adam, if he had not sinned, might freely have eaten of, to have preserved the human Body from the Arrests of Death, I am not able to say; but this I think, I may venture to affirm, that if Adam had not sinned, he had not died. That almighty God, with whom it is easy, would have preserved the Body of Adam, (which, whilst in its State of Innocency, doubtless, differed very wide, in the Excellency of its Tempe­rament, as well as external Beauty, from what it was after Sin had taken Place) so that it should never have been subject to any Death, seemeth, to me, very evident, because Death is threatned as a Pun­ishment: [Page 50] And I cannot see, if the Body of Adam had continued immortal, but the Bodies of his De­scendants must have been immortal also. But now we find that we inhabit mortal Bodies; that we cannot continue here always; our Days are but few, our Age but as an Hand Breadth; our Life is as a Vapour, which appeareth for a little while, and then vanisheth away; and we all know that God will bring us to Death, to the House appointed for all the Living. But why are we thus brought to Death? Why are our Bodies mortal? Truly, Sin is the Cause of it. The Apostle therefore said, Rom. viii.10. The Body is dead because of Sin. The Body is dead, that is, is subject to Death, because of Sin, that is, as the Pun­ishment for Sin, which the Body is so much the Cause of, and to purify it from the Defilement of Sin. Thus, it is confessed, Death was a Punishment to Adam. But how can Death be a Punishment to Adam, and so great that the Threatning of it was supposed to be enough to deter him from sinning, and yet be no Punishment upon his Posterity? Does not the original Threatning import thus much that Death should be a Punishment upon all that descend from Adam? Dying thou shalt die, may fairly be un­derstood to include thus much in it, thy Nature shall become mortal, and all the Branches that spring from thee shall be subject to Mortality. Though the Posterity of Adam are not expresly mentioned, so neither is the Woman mentioned, who, according to the Scripture-Account, was included in Adam, as truly as his Children, when the Sentence of Death was first denounced; and therefore if that Sentence had any Respect to her that was to be taken from his Ribs, it had an equal Respect unto them that were to proceed from his Loins; and that it truly respected, and included, all Mankind, and that as a Punishment upon them, we have an inspired Ex­positor assuring us, when he said, Heb. ix.27. It is [Page 51] appointed to Man once to die. It is evident the Apo­stle had his Eye upon the original Statute, by which Death was appointed as the Lot, and Portion, of Mankind; and where is this Statute to be found? But in that Transaction with Adam, in the Day of his Make, wherein the sovereign Lord threatened Death, in Case of Disobedience, and threatned it as a Punishment. And the same inspired Writer has told us, 1 Cor. xv.56. The Sting of Death is Sin, and the Strength of Sin is the Law. Where observe that the Apostle is speaking of the Descendants from the first Man, and, says he, the Sting of Death is Sin, it is Sin that wounds us unto Death, and makes Death bitter, and terrible to us; but whence has Sin this Power? Is it merely by a natural Causality, or a bare Consequence of Adam's Mortality, that Sin brings Death upon us? No such Matter, the Strength, or Power, of Sin over us, is the Law. It is the Law of God, that original Law, published to Adam, threatning Death as the Punishment of Sin, that giveth Sin its full Force, and Virtue, to bring Death upon us. So that Death is a Punishment upon all Adam's Posterity.

And to make this plainer yet, let us again consi­der the Apostle's arguing in the fifth Chapter to the Romans, Verse 12. As 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 Death here, as in the first Sentence of it, I understand all Penal Evil, of every Kind, which the human Na­ture is subject to, or capable of; and this Death taketh Place as a Punishment upon all Men, by Vir­tue of the Sin of one Man; by one Man Sin entred into the World, and Death by Sin: Even so, for in this Sense the Particle ( kai, and) is to be under­stood here, as it is rendered at the 14th Verse of this Chapter, and in many other Places, even so Death passed upon all Men; as Death passed, in the Sentence [Page 52] thereof, as a Punishment upon the first Man, even so it hath, in like Manner, passed upon all Men, and that for this Reason, for that, or rather, in whom all have sinned. Therefore the Apostle goes on to add, Ver. 18. Therefore by the Offence of one Iudgment came upon all Men to Condemnation. Here it is plainly asserted, that the Sentence of Condemnation taketh Place upon all Men, for the Offence of one Man. And though the Words, Iudgment came, and so the Words, the free Gift came, are not in the Original, in this Verse, yet are they no unrighteous Interpre­tation, with an iniquitous Design to serve a Party-Cause, as some may imagine, but are the most just, and proper, Supplement, that could be, fetched from the general Design, and from the express Words, of the Apostle, in the 16th Verse. So that the plain and evident Intention of the Apostle here, is to shew us, that as the Sin, or Lapse, of the first Man, brought Sin upon all Men, so did it Death also as the Punishment of Sin. In a Word, It is granted that all Adam's Posterity are mortal; now, had the Grace of the Gospel never appeared, would their Death have been a Punishment, or only, a Suffering to be made up to them in another State?

But I would observe a little farther upon the ori­ginal Sentence, that the Form of it, which in the Hebrew is, Dying thou shalt die, includes in it all the Harbingers, Forerunners, and instrumental Causes of Death. The Sentence does not seem to intend, that even the Body of Adam should, immediately upon his Transgression, fall under the actual Power of Death, but that he should immediately become sub­ject unto Death, and after having passed a Life in this World, for a certain Number of Years, attend­ed with the Warnings, and Beginnings of Death, in Sickness, and Pains, and various Accidents, and Calamities, he should at length die. Though none of these are expressed in the first Threatning, yet, [Page 53] they are afterward, in the pronouncing of the Sen­tence upon the guilty Creature; which, by the Way shews us that much more is included in the Threat­ning than is expressed. For thus we read, Gen. iii.17, 18, 19. Cursed is the Ground, for thy Sake, in Sorrow shalt thou eat of it, all the Days of thy Life; Thorns, also, and Thistles, shall it bring forth to thee, and thou shalt eat the Herb of the Field; in the Sweat of thy Face shalt thou eat Bread; till thou return unto the Ground; for out of it wast thou taken; for Dust thou art, and unto Dust shalt thou return. It all plainly speaks his Continuance in Life, for some cer­tain Period, but in such a Condition as evidenceth, that a Punishment sitteth heavy upon him. The Curse upon the Ground, the Thorns, and Thistles, it should bring forth unto him, include the many Cala­mities his Life should be subject to, in his Business, and Employment; his eating of Bread in the Sweat of his Face, indicates the toilsome Labour, and Pains, and Weaknesses, that should attend him; until, at Length, he should return unto the Ground, fro [...] whence he was taken. And accordingly▪ we fin [...], in the sacred History, that Adam lived, after this terrible Sentence was passed upon him Nine Hundred and Thirty Years, and then died. This has been the general Condition of Mankind, ever since, to live a longer, or shorter Time, here upon Earth, and more, or less, attended with the Harbingers, and Forerunners, of Death, in the many painful, and languishing, Diseases, or Accidents, they are subject to, till, anon, their Breath goeth forth, and they return to their Earth. And, doubtless, those many Pains, and Diseases, that weaken, and torment, the humane Nature, are to be accounted a Part of the Punishment of Sin, and included in the first Threat­ning, as well as Death itself. And however a surly Temper may refuse to own, that there is any Evil in them, yet the dolorous Sensations of Mankind, [Page 54] under the Exercise of them, affords us a full Con­viction that they are Evil; and we are sure that they are not Moral, and therefore are Penal Evils.

2. Now our Salvation is comprehensive of a De­liverance from all of this Unhappiness, and Misery, both the Beginnings, and the Consummation of the Death of our Bodies. Nor can we be said to be saved from the Punishment which Sin has brought u [...]n us, if we are left wholly under the Power of th [...]e. For while the Creature groaneth to be deli­vered from the Bondage of Corruption, and we our selves groan within our selves, because of the sad Effects of the Curse, which we painfully experience in every Stage, and Condition, of Life, how are we saved? What a mighty Favour should we es­teem it, if we might be totally freed from all the Perplexities, Embarrassments, Difficulties, and Un­easinesses, which we meet withal, in the various Bu­sinesses we are concerned in; and from all the pain­ful, and grievous Maladies, and Disorders, our Bo­dies are liable unto, while we are in this World? But an absolute Freedom, from these miserable Cir­cumstances, would no ways be sutable to our present State of Probation; and therefore, for the Exercise of our Virtue, and the Proof of our Submission to the divine Government, they are allotted to us, as Part of our present Portion, from which we can plead no total Exemption. However, thus far our Salvation includeth, at present, a Deliverance from them, that the Curse of them shall be taken away, and they shall be made sanctified Mercies to us; so that they shall never befall us, but if Need be, (1 Pet. i.6.) they shall be ordered for us in Mea­sure, and proportioned to our Strength, that we may be able to bear them, 1 Cor. x.13. and they shall all be made to work together for our Good, Rom. viii.28. Till, anon, we shall wholly get out of the Reach of them, and never more meet with any [Page 55] Thing to vex, or grieve us. Thus the Grace of the Gospel Dispensation comes in, and sanctifies all our Sufferings to us, and converteth, those Things which were originally Penal Evils, into real Blessings to us, not only by supporting of us under them, but by rewarding of us for them; which Adam's Co­venant, or the first Transactions of God with Man, would no Ways admit of. Those, indeed, that are truly under a Dispensation of Grace, are in them­selves considered, chargeable with Sin enough to vind [...]cate the Justice, and Goodness, of God, in all the Sufferings they undergo; so that they are not Sufferings inflicted upon such as deserve no Punish­ment: But as for those that remain utter Strangers to the Covenant of Promise, and are, as yet, under A­dam's Covenant, every Suffering they undergo is a proper Punishment upon them.

And though the original Sentence of Death is not so reversed, as that good Men are excused from the Trouble of dying, for there is no Discharge in this War, but if Christ be in you, the Body is dead because of Sin; Rom. viii.10. yet our Salvation carries in it such a Deliverance from the Power of Death, as that we shall not be always held under its Bonds, but we shall have our dead Bodies raised out of their Graves, to a more glorious Life, without being sub­ject to any more Death. Therefore our Saviour hath assured us, John v.29. They that have done Good shall come forth, (namely out of their Graves) to the Resurrection of Life. There will, indeed, be a Resurrection of the Wicked, as well as of the Good, but to very different Ends, and Purposes; for the dead Bodies of the Wicked will be raised, that they may rec [...]ive the Reward of the evil Deeds done in the Body, even the just Punishment which they have deserved; and therefore our Lord said, They that have done Evil shall come forth to the Re­surrection of Damnation: Whereas the dead Bodies [Page 56] of holy, and good Men shall be raised, to receive the Reward of all their Services in a glorious, and blessed Immortality. Thus, in our Salvation▪ Death shall be swallowed up in Victory.

2. The Sinner's Salvation consisteth in a Delive­rance from all that Death which the Soul is subject to, as the Punishment of Sin.

Here,

1. There is a Death which the Soul, or Spirit of Man is subject to, as the Punishment of Sin.

The Soul, or Spirit, which I have before shewed there is in Man, is, not only an essential, but, the more noble, and excellent Part of our Nature. 'Tis this, in us, that thinketh; that is the self-moving Principle, which determines all our Motions, and Actions; that formeth a Judgment of the Agree­ment, or Disagreement, of our Actions with the Will▪ and Law, of our Maker, the perfect Rule of our Conduct; and it is this that is intirely free, and voluntary, in its Actings, and is subject to no Com­pulsions; and therefore it is this Soul which ren­dereth us Subjects capable of Religion, and of Re­wards, and Punishments; and of Consequence, whenever Sin is chargeable upon us, we may be sure the Charge lieth at the Door of this Soul. The Body, and all the Concernments of it, can only be made Use of as Means to entice us into Sin; yea Satan himself, that subtle and foul Spirit, can go no farther than to become a Tempter to that which is Evil, and accordingly he weareth the Name of, the Tempter, Matth. iv.3. 'tis the Soul that must first hearken to, and comply with, the Temptation, must determine in Favour of the Evil she is tempted to, and put us into Motion for the doing of it, before any Sin can be committed by us: And 'tis this Soul, in its primitive State of Purity, that must first suffer itself to be biassed, and prejudiced, with a false View of Things, before it could possibly give such a [Page 57] wrong Determination, as to fall into any Sin. So that the Soul is every way the chief Agent in sin­ning. And to this agreeth the Scripture Account of the Rise of Sin; where we read of the Sinners of the old World, Gen. vi.5. that every Imagination of the Thoughts of their Heart were evil continually; and of the vile Person, Isa. xxxii.6. that his Heart will work Iniquity; and that Hos. iv.8. they set their Heart on their Iniquity; and our Saviour observeth, Matth. xv.19. out of the Heart proceedeth evil Thoughts, Murders, Adulteries, Fornications, Thefts, False Witness, Blasphemies; and the Prophet Iere­miah adviseth, Ier. iv.14. to wash the Heart from Wickedness: in all which Places, (and many more,) by the Heart, the Soul is evidently meant, and that as the chief Agent in all Sin.

From hence therefore we may fairly conclude, th [...] the Soul, which is the chief Agent in sinning, mu [...] suffer a Punishment, proportionable to it's De­serts, and suitable to it's Nature. Though there is no express Notice taken of the Soul, in the original Sentence denounced against Adam, in the Day of his Apostacy, yet it must be remembered that the Sen­tence was pronounced upon the Man, or the humane Nature, Thou shalt surely die; and till it be made to appear that the Soul, or Spirit, is no Part of the human Nature, that it is not the most distinguishing Part of the Man, nor the most active, and deeply guilty, in every Violation of the Divine Law, we may well conclude, that the Sentence, which was passed upon the Sinner, was levelled against his Soul, as well as against his Body. Nor can I see how either the Wisdom, or the Justice of God, can be recon­ciled to the inflicting a heavy Punishment upon the Body of sinning Man, and the Soul, the principal Actor, be suffered to go away free.

But to this Consideration, let us add, the fuller Discoveries of the Divine Mind, relating to this first [Page 58] Sentence, in the subsequent Revelation it has pleased God to favour the World withal, and this Matter will appear in a clearer, and stronger Light. I am sure, there can be no Absurdity, or Inconsistency with Reason, in our looking upon all the after Ac­counts, which the great Law-giver maketh known to us, of his punishing of Sinners, but as so many Explanations of what is truly included in the origi­nal Sentence; (provided, there be nothing brought into the Account that is flatly contradictory, or plainly unreconcilable, to that Sentence;) Because the infinite understanding of God comprehendeth at one entire View all that he meant as a Punishment of Sin, and admits of no future Discoveries of any new Punishment, as Men do; though he maketh new Discoveries or Revelations thereof to us. By this fair stating of things we may evidently see, that Death was originally intended as a Punishment upon the Soul, as well as upon the Body: and I need only to take Notice of a very few, of the many Texts of sacred Scripture, which speak this too plainly to be denied. Thus, in the Prophet Ezekiel we have the great God saying, Ezek. xviii.4. All Souls are mine; as the Soul of the Father, so also the Soul of the Son, is mine, the Soul that sinneth it shall die. Now, let it be granted, that the Soul here is to be understood personally, yet how unreasonable is it to suppose, that the Soul, which is the grand Characteristick of the Person, and is expresly mentioned, should be exemp­ted from the Penalty spoken of, and be subject to no Death. Again, the Apostle James observes, Iam. v.20. He, that shall convert a Sinner from the Er­ror of his Ways, shall save a Soul from Death. Let this, also be understood personally, yet not only is the Soul a constituent Part of the human Person, but 'tis the Soul that is the special Subject of Conversion, and it evidently is that which is converted that is sa­ved from Death. Once more, Our blessed Saviour [Page 59] adviseth us, Matth. x.28. to fear him who is able to destroy both Soul, and Body, in Hell. Here is a Punishment spoken of, as appropriate to the Soul, and distinct from the Punishment to be inflicted upon the Body, in as plain Terms as Words can make it. Let none think to evade the Strength of this by say­ing, what God can do is one thing, and what He will do is another; for unless this Passage plainly, and fully, intend, that God designed to punish the Soul, as well as the Body, in Hell, there would be no Force in the Advice. So that this Punishment upon the Soul, spoken of in the subsequent Discoveries of the Divine Mind, to me, shews us what was intend­ed by the original Sentence of Death: for all the after Threatnings of God, upon guilty Sinners, are built upon that, as all his after Promises are founded upon the first Promise of Salvation, or Deliverance. But here it must be observed, that the Soul is not a Subject capable of such a Death, as our Bodies are liable to; nor is there any Necessity at all, from the Threatning of Death, that it should. 'Tis enough that the Soul be subject to such a Death, as it's Na­ture renders it capable of, even as the Body under­goeth such a Death, as it's Nature capacitateth it for: this is all that can, in Reason, be supposed to be meant by Death. If, by Death, be intended only a Separation of Soul and Body, or the dissolving their close Union; such a Death the Soul may properly enough be said to suffer, as well as the Body, when­ever that Separation between them shall be made. But if, by Death be intended the Loss of Life, and Action, and the Separation of the several Parts, or Particles, of the Body, and it's turning into Dust, and Rottenness, as the Consequent of the Soul's Se­paration from it; such a Death the Soul is not ca­pable of, because it is not constituted of corporeal Parts, as the Body is, but is a spiritual Substance, whose Life is in itself, by the original Grant of it's [Page 60] Maker, and is no ways dependent upon it's Union to the Body. Therefore we are not to expect any such Death, as the Body is subject to, to befal the Soul, as the Punishment of Sin upon it: for the Soul, or Spirit, in Man, is, in this Sense, an immor­tal Being▪ and existeth for ever. Whether the In­ferences our Reason may draw from the Nature of Spirit, so far as it falleth under our Conception, are fully conclusive, in Proof of the Soul's Immortality, or no, yet this we are sure of, that the sacred Pages every where treateth it as an immortal, never-dying Being; and therefore threatneth the wicked with an Eternal Punishment, and encourages the vertuous with the Promise of Eternal Life.

That Death therefore which the Soul is capable of consisteth, in the unhappy, and miserable Condi­tion which it will be thrown into, as the just Punish­ment of it's having trampled upon the Divine Au­thority; something of which the Sinner often ex­periences while he is yet in the Body, in the inward Reproaches, Horror, and Anguish, of his own Mind: and the compleating of which Misery will take Place upon the Soul of the Sinner, when it passeth out of the Body, into the unseen World, in the in­expressible, and endless Torments which will then at­tend it: for this the whole Tenor of the Divine Writings, especially the clearer Revelations of the New-Testament, gives us to understand, will be the Punishment of finally impenitent Sinners.

Thus what Fear, what Terror, what Anguish of Soul, seised upon Cain? the first open Transgressor▪ of Adam's Descendents, when, in the Horror of his Spirit, he cried out; Gen. iv.13, 14. My Punishment is greater than I can bear; behold, thou hast driven me out this Day from the Face of the Earth, and from thy Face shall I be hid; and I shall be a Fugitive, and a Vagabond in the Earth; and it shall come to pass, that every one that findeth me, shall slay me. Yea, [Page 61] what Anguish of Mind was Adam himself thrown into, immediately upon his Sin? when he was afraid, and hid himself. Gen. iii.10. In which, by the Way, you may observe, that his Soul, or Spirit, suffered Punishment. Was it not the Horror of his Conscience, in that he had sinned, in betraying in­nocent Blood, that put Iudas upon hanging himself? Matth. xxvii.5. Was it not the Anguish of his Mind, that set Felix, the Roman Governour a trem­bling, before his Prisoner, when he reasoned of Righ­teousness, Temperance and Iudgment to come? Act. xxiv.25. Are we not told? Isa. lvii.20, 21. The Wicked are like the troubled Sea, when it cannot rest; there is no Peace, saith my God, to the wicked. And do we not read, Prov. xviii.14. of a wounded Spirit, which who can bear. What a dreadful Account does the Scripture give us of the Punishment of Sinners in the future World! We are told, Ps. ix.17. The Wicked shall be turned into Hell, they shall go away into everlasting Punishment: Matth. xxv.46. They shall be punished with everlasting Destruc­tion: 2 Thes. i.9. and that, in Hell, they are tor­m [...]nted in Flames. Luk. xvi.24. So even sinning Angels are reserved in everlasting Chains, under Darkness, unto the Iudgment of the great Day. Iud. ver. 6.

This future Punishment will fall heavy upon the Soul of the guilty Sinner, in the other World; for however the Divine Patience may bear with Sinners now, then will be the proper, determined, Season of Retribution; and God, our Judge, is Omniscient, and perfectly well acquainted with all the Sinner's Transgressions of his Holy Law, tho' their Sins may have been committed ever so secretly, and hid­den from the View of Men. Ier. xxix.23. I know, and am a Witness, saith the Lord. There is not a vain Thought in our Hearts, no more than an idle Word under our Tongues, but thou, O Lord knowest [Page 62] them altogether. Ps. cxxxix.2, 4. The Lord is also an Omnipotent God, who has all Power in his own Hands, and can inflict the threatened Punishment, upon the greatest Sinner; He hath said, Deut. xxxii.39. See now, that I, even I, am He, and there is no God with me, I kill, and I make alive, I wound, and I heal, neither is there any that can deliver out of my Hand. The unbiased Justice of God also stands armed with it's Terrors, to pursue the guilty Sinner, and bring all that Vengeance upon him, which is the just Desert of his Crimes; for, Rom. iii.4. God is righteous, who taketh Vengeance. So that there is no possible Way of the Sinner's escaping, unless, upon proper Considerations, the infinite Mercy of God interpose, to pardon, and save him. This Pu­nishment, in whatsoever it may particularly consist, is intirely destructive of the Comfort, and Well-be­ing of the Soul; tho' it doth not strip her of her Existence, because of her immortal Nature, yet it necessarily filleth her with exquisite Uneasiness, Pain, and Anguish.

2. Then, therefore, is the Soul saved, when it is fully delivered from all of this Punishment, which is the just Desert of it's Crimes, and it neither feel­eth, nor feareth, the Effects of it's own Guilt, which are not suffered to take Place upon it. For the very Fears of Punishment are no small Part of the Present Punishment of the Wicked, whose Dis­tress, and Perplexity, will be in Proportion to the Degree of their Fears; and therefore the Salvation of the Sinner necessarily includes in it, not only a Deliverance from future Misery, but from the least Degree of the Fears of any. 'Tis mentioned, therefore, as one of the happy Effects of an Horn of Salvation being raised up for us, Luk. i.74. that we should serve him without Fear. The devout Soul experiences something of this, while in this World, in the Joy of Faith, tho' not in Perfection, [Page 63] nor always; but, in the future World, he will know no Wrath, nor fear any. The great Arti­cle of our Salvation, accomplished for us by the almighty Redeemer, is that, Rom. v.9. we shall be saved from Wrath, through Him; for He is Iesus that delivereth us from the Wrath to come. 1 Thes. i.10. By Him, we are saved from all the dismal Effects of the tremendous Wrath of a pro­voked, and almighty God, and that, not only from the lighter Showers thereof, in temporal Judgments, but, from the most dreadful, and amazing Flood of Vengeance, rolling, in all it's Fury, upon the con­demned Sinner, in the Second Death. This is to be saved, when the Soul is not only secured, from the Sting of the first Death, that it shall have no­thing to fear, after it has taken leave of the Body. but, from the least Degree of that insupportable Punishment, which is called the second Death, and which more immediately seiseth upon the Soul it­self, and is everlasting, for ever falling upon it. Blessed, and holy, is he that hath Part in the first Re­surrection, on such the second Death hath no Power. Rev. xx.6. And there is not a sinful Man, Wo­man, or Child, among us, but what stands in Need of Deliverance from this Punishment. This seem­eth to be what the Iaylor was peculiarly, and in Ear­nest, concerned about, when he cryed out, Sirs, what must I do to be saved? viz. what he should do to be delivered from the Guilt of his Sins, from the Wrath of God, and from the Damnation of Hell. Consider what you have heard, and the Lord give you understanding in all Things.

IN the Morning, I shewed that the Salvation of the Gospel consisteth in a Deliverance from all that Punishment which Sinners are subject to, as included in the Sentence of Death, both upon the Bodies, and Souls of Men. And so having shewed our Salvation containeth a Deliverance from all Evil, Moral, and Penal, I proceed now to the se­cond Head, viz.

II. For the Sinner to be saved is, for him to be brought to the full Possession of all that positive Good, which he is destitute of, and wanteth. The Soul, considered as vicious and sinful, is utterly de­stitute of all that Good which is commensurate to it's Nature, and Condition; so that it neither has any within itself, but what is mixed, and adultera­ted, it's Power of discerning is greatly obscured, and it's Power of acting, suitably to it's rational Nature, is weakened, and interrupted, by the Im­pediments of diverse Lusts, and Passions; nor has it any fair Title to any true Good out of itself. It is it's Unhappiness, that, in the midst of all the Evils it is liable unto, there is none to speak comfortably [Page 65] unto it; nor any sure Foundation, in the whole Cir­cle of created Nature, for it's Satisfaction, and Joy. If it looketh within itself, it seeth that Sin hath de­prived it of that Innocency, and Integrity, which was it's original Beauty, and Delight; if it survey­eth, far and wide, around itself, it seeth Nothing but a wretched Forfeiture of all that Good, which it was primarily designed, and capacitated for. And though, through the Weakness, and Stupefaction, which Sin has brought upon it, the Soul may, for the Present, be very insensible of it's own destitute Condition, and be ready to cry out, in a boasting Manner, with the Laodicean Church, Rev. iii.17. I am rich, and encreased with Goods, and have Need of Nothing; I can see clearly, choose wisely, per­form my Part fully, and rejoice in my own Strength, and the mighty Advantages of it; yet, must it be said to her, as in the following Words, Thou art wretched, and miserable, and poor, and blind, and na­ked; neither able to see clearly it's Interest, and the Way to it, nor having any thing, within itself, to afford it Peace and Comfort, nor able to defend it­self from impending Dangers. In this State of Po­verty, Nakedness, Want, and Blindness, the Soul of the Sinner is miserably perishing; and therefore it is an essential Part of his Salvation, to have it's pre­sent, and future Wants supplied, with a full Title to, and seasonable Possession of, all that Good which it's Nature, and Condition, do in any Manner re­quire.

And thus;

1. The Soul is saved, by having it's present spi­ritual Wants supplied. That is to say, to have all the Disorders of the Soul rectified, it's Diseases hea­led, it's ghastly Wounds cured, it's Desires, and Aversions, regulated, and satisfied; herein consisteth very much of our Salvation for the present, because this is an accommodating the Nature, and Condi­tion, [Page 66] of the Soul, with what she needeth. For, since the Fall, the Soul is naturally in a very lan­guishing Condition, an universal ill Habit hath sei­sed upon all the Powers of it; as the Prophet Isa. i.5, 6. elegantly deciphereth it, The whole Head is sick; &c. The Understanding, that is sickly, and out of Order, unable to perform it's Office, and see clearly, by Reason of the Darkness which is upon the Mind; the Will, the commanding, and active Power in us, is faint, weak, and without Strength, because of the Bands that are upon it, from a per­verse Bias; the Affections are unsound, distorted, irregular, being wrongly placed, and impetuous in their Actings; the Conscience is covered with Wounds, Bruises, and putrifying Sores, filled with Pain, and Uneasiness, and often nummed and stupi­fied: And what can be a more destitute, and deplo­rable Condition, than this is, to a spiritual and intel­lectual Being? Which was, at first, formed pure, and upright, which saw clearly, chose wisely, and affected regularly, and delighted itself in all its Ac­tions; which was made but little lower than the Angels, as in the Strength, and Vigour, so also in the Rectitude, and Harmony, of all its Powers. To fall from the greatest Fulness of Rectitude, and Happiness, our Nature was capable of, into the Want of it all, is an amazing Fall indeed!

Hence this necessarily goes into our Salvation, to have this spiritual, and immortal Being, in us, reco­vered from all those sad, and dismal, Effects of our Apostacy from God; to have a new Nature given to us, disposing of us to act up to the original Dig­nity, and Design, of our Make, in a constant Care to do the Things, that are fitting and right; that are pleasing, and acceptable to God, and are vertu­ous, and commendable, among Men. This is called Eph. ii.1. a being quickened, or, being made spiri­tually alive: And, 2 Pet. i.4. a partaking of the [Page 67] divine Nature; and a new Creature. 2 Cor. v.17. Not that there is any Physical Change passed upon the Soul, but there is a moral one wrought in it, and upon all the Powers of it, by which something of the divine Nature, or Likeness, is put upon it, in the Temper, and Disposition of it, whereby the Soul is enabled to live a new Life, in the regulating of its Actings; and thus, Old Things are done away, and behold, all Things are become new. For, by this Means, the Understanding is enlightned to a true Discernment of spiritual, and divine Things; the Will is renewed to a Capacity, and Strength, where­by it is enabled to chuse the Good, and refuse the Evil; the Affections are duly placed, and exercised, are brought into Subjection, under the Government of right Reason; and the Conscience is purged from dead Works, to serve the living, and true God; and thus the whole Soul becometh the Workmanship of God, created, in Christ Iesus, unto good Works. Eph. ii.10. This blessed Work is wrought in us, by the converting Grace of God, which reneweth, and changeth the Heart of the Sinner, and maketh it to be a gracious, and an holy Soul. 'Till this Work of Grace be accomplished in the Soul, it re­maineth in a State of Corruption, and Depravity, of Subjection, and Slavery, under the tyrannizing Power and Dominion, of Sin, and Satan; and therefore cannot possibly be saved, whilst the Chains upon it are so heavy, and the Bondage so cruel. A new Nature is an essential Part of our Salvation. We are not, we cannot be, saved, until we are rescued from our Slavery, and are asserted into the Liberties of the Sons of God. Hence 'tis that the Salvation of the Gospel carries in it, Acts xxvi.18. a being turned from Darkness, to Light, and from the Power of Satan, unto God; a Sanctification of the Spirit, 2 Thess. ii.13; a coming to the Knowledge, and so to the Practice, of the Truth. 1 Tim. ii.4. And [Page 68] hence it is, that the Conversion of the Gentiles, is called their Salvation, Through their Fall (that is, of the Iews) Salvation is come unto the Gentiles. Rom. xi.11. The Rejection of the Iews made Way for the Calling in, and Conversion, of the Gentile World, and this their effectual Calling, and Conversion, is their Salvation. Thus also, the Conversion of the Iews, in the latter Days, is stiled their Salvation; Ver. 26. And so all Israel shall be saved; and how their Salvation shall be brought about, the Apostle informs us, by quoting a Prophecy of Isaiah's, As it is written, there shall come out of Sion, the Deli­verer, and shall turn away Ungodliness from Iacob. That is, the Iews shall be converted to the Faith, and Laws, of the great Messiah, whom, at present, they disown and reject; and then they shall be saved.

Besides, the Sinner has the Peace of his own Mind broken, and his Conscience most sadly wounded, by Sin, that he cannot take a Survey of himself, with­out being inwardly displeased with himself, and his own Actions, and fearfully apprehensive of the Anger of Almighty God, who, he is sensible, is justly offended with him: And therefore our Sal­vation comprehendeth in it, the Restoration of Peace to the Man's own Mind, from a well-grounded Hope of the Mercy of God, through the Merits of Jesus Christ, and the pleasing Prospect of the renew­ing Influences of the Spirit, and Grace of God, in the Soul; which affordeth the Rejoicing of the Conscience, in its Testimony for us, that in Simpli­city, and godly Sincerity, not by fleshly Wisdom, but by the Grace of God, we have our Conversation in the World. This is a blessed Peace with God, and with a Man's Self. 'Tis called, Phil. iv.7. The Peace of God, which passeth all Understanding; and the Mind's being kept in perfect Peace. Isa. xxvi.3. It is the blessed Legacy which our compassionate Lord [Page 69] hath left to all his Disciples, Ioh. xiv.27. And the Fruit of Righteousness, which is sown in Peace; Jam. iii.18. And truly, great Peace have they that love the Law of God, and nothing shall offend them. This inward Tranquility, Peace, and Calm of Mind, is founded in the Merits of Christ, resulteth from the great and precious Promises of God, and ariseth, not from heated Imagination, and sudden Impulses, but, from a Man's View of himself, in Compare with the Characters given, in the sacred Oracles, of the renewed Soul, whereby the Holy Spirit witness­eth with his Spirit, that he is a Child of God, and an Heir of Salvation. Though every true Christian is not, always, in the actual Enjoyment of this in­ward Peace, and Joy, in Believing, but only while under the lively Exercise of his Graces, yet he has a Right to it, and at Times, as it pleaseth God, tasteth the Sweet of it, and will finally have his Salvation compleated, by entring into the Joy of his Lord.

2. The Soul is saved, by having its future, and eternal, Wants supplied. For, however the Body is but temporary in its Duration, and, we know, will, sooner, or later, return to its original Dust, yet the Soul is of an immortal Nature, and shall exist, when separated from the Body, and continue to exist throughout an endless Eternity: Which gave Oc­casion to that solemn Caution of our Saviour, Luke xii.4. I say unto you, my Friends, be not afraid of them that kill the Body, and after that, have no more that they can do; they cannot kill the Soul. And the God, who formed the Spirit of Man within him, has given us sufficient Assurance, that he will not so destroy the Soul, as to put an utter End to its Existence, but will deal with it, as with a Creature of endless Continuance, by bestowing everlasting Rewards, and Punishments, upon it: Which is a plain Conviction to us, that the Soul must have an [Page 70] everlasting Duration, that it may be a Subject capa­ble of everlasting Rewards, or Punishments.

Hence, in that future, and eternal, State, which the Soul is passing into, it will stand in Need of the endless Possession of a Good, that is every Way su­table, and agreeable, in its Nature, and Duration, to such a spiritual, intellectual, and immortal Being, to compleat its Happiness, in the satisfactory Enjoy­ment of it. For however its present Wants may be supplied, with all that its Condition requireth, yet, if in that future, and eternal, State, it is passing into, the Soul, should be left naked, and destitute, of what would be necessary for its Comfort, and that throughout an endless Duration, it could not possibly avoid being truly, and forever, miserable.

And because God himself, is the only Fountain of all true Good, and Heaven, wherever it is, is the peculiar Seat of perfect Happiness, therefore the Soul cannot possibly be happy, in the future World, not have its Nature gratified, nor its Desires ans­wered, if it should not be admitted to dwell in the special Presence, and partake of the Expressions of the peculiar Favour, of that infinitely glorious, and happy, Being; but, instead thereof, must be forever banished from the blissful Seat, and the delightful Tokens, of the Divine Loving Kindness. And yet, this heavenly Glory, and Happiness, the Soul has no Claim, or Title, to, in its present, natural, corrupt, State, as fallen, and sinful: Because all Sin is such a Contrariety to the divine Nature, and Law, as forfeiteth the Favour of God, and the hea­venly Inheritance. Therefore it is said of Sinners, 1 Cor. vi.10. They shall not inherit the Kingdom of God; and we are assured, Heb. xii.14. Without Holiness no Man shall see the Lord. God, and Hea­ven, are too pure and holy, for an impure, unholy Soul, while it remaineth such, ever to arrive at the Possession of: The Disagreement between their [Page 71] Natures, would forever keep the guilty, filthy, im­pure Thing, at the greatest Distance from God, and Heaven.

Hence, therefore, as this is the chief Good, which the Soul wanteth, to return to God as its Centre, so is it the very Top, and Perfection, of the Salvation of the Soul, finally to be brought into the more im­mediate Presence and full Enjoyment of the supream Good, in the special Tokens of the distinguishing Favour, and Love, of the infinitely blessed God, in the heavenly World. Therefore our Salvation is called, Matth. vii.21. an entring into the Kingdom of Heaven; and, a seeing God, Matth. v.8. and a be­ing where Christ is, Joh. xiv.3. And you may ob­serve, that the Apostle Peter mentions this as the Consummation, and Perfection of our Salvation; 1 Pet. i.9. Receiving the End of your Faith, the Salvation of your Souls. That is, when you receive, for so the Participle is often to be understood; when you receive the End of your Faith; their Faith was placed on God, and Christ, whom having not seen, (says he) ye love, though now ye see him not, yet be­lieving ye rejoice;— now the End, or finishing, or consummating, of their Faith, is the Enjoyment of the Object of it; then their Faith is finished, at­taineth its End, when it is turned into Vision, and Fruition, in the Possession of what their Faith was fixed upon; thus receiving the End of your Faith, you receive the Salvation of your Souls; the Salva­tion of your Souls will be perfected in this. This Salvation, this End of our Faith, we shall receive in Heaven, the special Seat of the blessed Reward, of which the Apostle had spoken, in the Beginning of the Chapter, saying, Ver. 3, 4, 5. God hath begot­ten us to an Inheritance, incorruptible, and undefiled, and that fadeth not away, reserved in Heaven for you; who are kept, by the Power of God, through Faith, unto Salvation. There, in Heaven, our Faith will [Page 72] have an End, and there will be no farther Use, and Occasion, for it; because there, Vision, and Fruition will succeed in the Room of it.

Farther, we are to observe, that in Order to the future Wants of the Soul being supplied, it must be every Way gratified, both from within itself, and from every Thing it converseth with, and that in such a Manner as to leave no Appetite unsatisfied, and so as to render it compleatly happy. For if there should be any Thing wanting, within itself, either as to the perfect Harmony of its Powers, or the Capacity to take in what it thirsteth after; or, if there be any Thing wanting, in what it converses with, to afford it true Delight, and Satisfaction, it would remain, so far at least, in a State of Misery, because in a State of Craving, and Want.

Therefore, this is necessarily included in the Sal­vation of the Soul, that it be perfectly holy, with­out the least Remainder of Corruption, or Taint of Sin, or so much as an unholy Thought entertained in the Heart. Hence we are told, 1 Joh. iii.2. It doth not yet appear what we shall be, but when he (Christ) shall appear we shall be like him; being made conformable to the perfectly holy Lord Jesus Christ. Our Powers shall also be enlarged to take in the Objects that are presented to them, and our Knowledge of God, and Christ, and the stupendous Wonders of Creation, Providence, and Redemption, be as perfect as our finite Nature will admit of: Therefore the Apostle saith, 1 Cor. xiii.12. Now we see, through a Glass darkly, but then Face to Face; now we know in Part, but then we shall know even as we also are known. Our converse will then be, not wi [...]h weak, imperfect Creatures, of jarring Tempers, separate Views, and Designs, and full of Jealousies, and Suspicions, but, with such pure Spirits, as are wholly purged from all the Feculency, and Alloy, which here cleaveth to us; that perfectly harmonize [Page 73] in the same Temper, Views, and Designs, and there­fore afford unspeakable Pleasure and Delight, to each other. Heb. xii.22, 23. We come to the innumera­ble Company of Angels, to the general Assembly of the Church of the First-born, to the Spirits of just Men made perfect. Our Employment will fill the Soul with the most delightful Entertainments, in the most devout and raised Contemplations, and the ravishing and incessant Anthems of Praise, and Hallelujahs, to our Almighty Maker, and Redeemer. Rev. iv.8. They rest not, Day, and Night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come. And of Consequence, our Enjoyments will be of all that Heart can wish for, by which every Appetite will be compleatly filled, and every Desire abun­dantly gratified; and so the Soul will be rendered truly happy.

But, I must add, that whilst the Soul is separated from the Body, it cannot, we may suppos [...], but have some longing Desire after a Union to that she so long dwelt in, and had a Fondness for: And there­fore her Salvation comprehendeth in it, the gratify­ing of this Desire, by a Re-union of Soul, and Body; though not of so gross a Body as was her Compa­nion, and very much her Impediment, in this World, for Flesh, and Blood, cannot inherit the Kingdom of God; but a Body raised, and purified, refined, and spiritualized, and rendered immortal; a proper Mansion for a pure Spirit, a fit Vehicle for her va­rious sublime Operations. Therefore the Apostle informs us, of the Resurrection of our Bodies, and what Sort of Bodies they will be; 1 Cor. xv.42▪ &c. It is sown (saith he) in Corruption, it is raised in Incorruption; it is sown in Dishonour, it is raised in Glory; it is sown in Weakness, it is raised in Power; it is sown a natural Body, it is raised a spi­ritual Body: And he addeth, Ver. 53. This Corrup­tible must put on Incorruption; and this Mortal must [Page 74] put on Immortality. And to compleat the Fulness of our Salvation, both in Soul, and Body, 'tis an eternal Salvation, Heb. v.9. And our Saviour saith of the Resurrection Bodies, Luk. xx.36. Neither can they die any more, for they are equal unto the An­gels of God. When thus the purified, and happy Spirit shall receive the raised Body, refined, and spi­tualized, into an intimate Union with itself, never more to be separated from it, then will [...] arrive at the Consummation of its Salvation, and [...]tain the End of its Faith; what its Faith aimed at, and what it will be forever perfected in.

This may suffice, to shew what it is to be saved; I should now proceed to the Second General Head proposed, that perishing Sinners may be thus saved; but I shall conclude the present Discourse, with a Reflection or two on what has been said.

USE 1. With what Indignation, and Abhorrence, of Soul, should we now take a View of our original Apostacy, that Fountain of Evil, in us? It is a sad and most Heart-affecting, and Soul humbling, Pros­pect, to behold, such an amazing Ruin, as is brought upon what was, once, so beautiful, and glorious a Creature, as Man, by so vile, and base a Thing as Sin is. The Thought hereof is enough, one would think, to raise in our Minds, the utmost Abhorrence, and unconquerable Aversion, to so great an Enemy to our Nature, and Happiness; which has, not only rendered us guilty, and depraved, but has exposed us to the most severe Punishment, in the Loss of all that is good, and delightful to us, and the suffering of all that is painful, and tormenting. While Man continued an innocent Creature, there was no foreign, nor domestick, Punishment, to distress, and torment him; he felt none, and he feared none. But the first Sin has driven the human Nature from its ori­ginal Mansions of Light, and Joy, and cast it down from Heaven, into the lowest Abyss, into outer [Page 75] Darkness. It has deprived us of our God, the Per­fection of Being, and of all Good; has thrust us out of his blissful Presence, and Favour, and doom'd us to an everlasting Destruction, in Hell, there to suffer the Vengeance of eternal Fire; that unless some kind, and almighty Arm, appear to help us, and rescue us from the devouring Jaws of the burn­ing Vault, and make up the Breach between God, and us, we are undone, and perish for ever. We are too apt to have our Resentments kindled against those, and to hold them for our Enemies, and treat them accordingly, who, we see, at any Time, de­signedly, attempt to hurt us, in our Bodies, or any of our bodily Interests; (though in Reality, nothing can hurt us but what is detrimental to our Souls, in their Purity and Happiness) and should we not then look upon Sin, with the utmost Abhorrence, and Detestation, as truly our grand Enemy, the Bane of our Comfort, the Destroyer of our Purity, Peace, and Happiness, which at first, and ever since, has designedly sought our utter Destruction, in Soul and Body, forever? Should we not look upon our ori­ginal Guilt, and Pollution, as the Origin of all the Evils we suffer, of Pains and Sicknesses, of Losses, and Bereavements, of Plagues, and Famines, and Wars? 'Tis this that hath sold us into Slavery to vile, and sordid Lusts; that has bound our Hands, and rendered us unable, without special Divine As­sistance, to perform any acceptable Service to our God, or profitable to ourselves; 'tis this that has forfeited Heaven, and all the Glories, of the upper World, which are not to be regained for us, but at the Expence of the Blood of the incarnate Son of God; and it is this that has exposed us to Fear, and Horror, and the Damnation of Hell, which none but the blessed Jesus can save us from. And shall we, then, maintain any Friendship with it, consult its Interest, and seek the gratifying of it! Your In­iquities [Page 76] have separated between you, and your God, Isa. lix.2. And your Sins have withholden good Things from you, Jer. v.25. Should we not, then, abhor, and loath it, and our selves for it; and con­tract an implacable Hatred, and Aversion to Sin, as that which we cannot possibly be in Friendship with, upon lower Terms, than the Loss of all that is truly dear to us, and the suffering of all that will make us compleatly, and forever miserable? O how earnest should we be in coming to an immediate, and fixed Resolution, with ourselves, never more to have any Thing to do with the unfruitful Works of Darkness, of which we have so much Reason to be ashamed, and the End whereof is Death. Had it not been for the Apostacy of the human Nature, we should have shone bright, with the radiant Likeness of the Deity upon us, and have been admitted to near, and intimate Communion with our Maker, and Converse with Angels; the Earth would have been an universal Paradise to us, and we had known no­thing of the Pains, and Terrors of dying; but, Oh! how is the Gold become dim, and the fine Gold changed! and what was ruddier than the Ru­bies, and more polished than the Saphire, is become blacker than a Coal, and embraceth the Dunghill. So has Sin turned a noble Creature into a Devil, covered him with Blackness, and Deformity, render­ed him a Shame to himself, and the Contempt, and Sport, of every soul Spirit; converted a Paradise into a Wilderness, made Death necessary, and una­voidable, and the Hell, that followeth close at the Heels thereof, his deserved, and dreadful Portion. And with what Distress, and Anguish, of Soul, should we cry out, upon the View hereof, with the A [...]ostle, Rom. vii.24. O wretched Man that I am! Who shall deliver me from the Body of this Death?

2. Hence, Brethren, ye see the Grace of our Lord Jesus Christ, who hath undertaken to redeem, and [Page 77] save us, from all of this Evil, both Moral, and Pe­nal. The Apostle illustrates, and commends to us, the Love and Grace of God, and Christ, in his appearing on our Behalf to save us from Sin, and Punishment, in the fifth Chapter to the Romans; When we were with­out Strength (says he) Christ died for the Ungodly; God commendeth his Love to us, in that, while we were yet Sinners, Christ died for us; that we might be saved from Wrath through him; that we might be reconciled to God, by the Death of his Son; that by him, we might receive the Atonement; that by the Obedience of that one Man many might be made righ­teous; and the free Gift of God might come upon all Men unto Iustification of Life; that Grace might reign, through Righteousness, unto eternal Life, through Iesus Christ our Lord. And is it possible we can think of these Things, and not see that we owe all that we are, and have, and hope for, unto the bless­ed Jesus!

View over thine own wretched Condition, by Nature, and Practice! See what thou art, and what thou deservest! A guilty, defiled, unworthy, Hell-deserving Creature! And how canst thou hope to escape from all this Unhappiness and Misery? Can the Wisdom of thine own Heart prudently contrive the Methods of thy Redemption? Or, will the Strength of thine own Arm be sufficient, effectually to rescue thee from the Powers of Darkness, the Arrest of divine Justice, and the Punishment of the Damned? Or, hast thou a full Price in thy Purse▪ Merit enough of thine own, to buy off thy Guilt, and Punishment, and procure the divine Favour to thee? Alas! thou art empty, and destitute, wretch­ed, and miserable, poor, and blind, and naked; and there is nothing within the Compass of meerly cre­ated Nature, that is able to help thee. Be it known unto you, that by the Name of Jesus Christ only, can you be made whole; neither is there Salvation [Page 78] in any other; for there is none other Name, under Heaven, given among Men, whereby we must be saved. Acts iv.12.

Though thy Redemption, and Salvation, take their Rise from the Good-will of the eternal Father, yet it is Christ alone that has merited all for thee. And, Oh! at how dear a Price has he purchased our Redemption from Sin, and Hell! Not with cor­ruptible Things, as Silver, and Gold, but with the Price of his own most precious Blood, which he hath given as a Ransom for many. Thus Christ hath re­deemed us from the Curse of the Law, being made a Curse for us. Gal. iii.13.

And as he alone hath merited all for us, so doth he, of his Fulness, confer all upon us; his Word to teach and instruct us; his Spirit to convert, lead, and guide us; his Grace to purify us, and make us meet for the Inheritance of the Saints in Light; and his Heaven, and Glory, as our satisfying, and ever­lasting Portion.

Oh, let the Thoughts hereof greatly endear the blessed Jesus to thy Soul, as the most amiable Ob­ject, the chiefest among Ten Thousands, and altoge­ther lovely; may it knit thy whole Heart unto the dear Redeemer, in the most sincere Faith, and fer­vent Love, and fixed Resolution to be his obedient Servant, and Follower forever.

3. Let us, then, prosecute the mortifying of Sin in us, by the most sincere Humiliation, and unfeign­ed Repentance. Unless Sin be mortified, it will prove the Death, not only of the Body, but of the Soul also; yea, there is a spiritual Death already preying upon the Soul, by Reason whereof, we are dead in Trespasses, and Sin, Eph. ii.1. Our great Work is to get Sin mortified in us, that we may be delivered from the Curse of it, and be ourselves re­stored to Life and Happiness.

But, in Order to mortify Sin, 'tis not enough to [Page 79] lop off some of its Branches; for so many Persons may do, and very much escape the Corruption that is in the World, through Lust; and yet be under the reigning Power of Sin over them; but we must strike at the Root, the Sin that dwelleth in us, and endeavour to get this Root of Bitterness, which beareth Gall, and Wormwood, subdued, and slain▪ that receiving its Death Wound in the Soul, it may no longer have the Dominion over us. To this End, as we must, by Faith, repair to the Blood of Christ, for the Pardon of our Guilt, both original and actual, so must we unfeignedly repent, and turn from all Sin, both of Heart and Life, that we may be renewed unto a Life of Holiness, for the Time to come. The stronger is our Faith, and the more sincere, and thorough, our Repentance is, by so much the more will indwelling Corruption be mor­tified in us, and Grace will reign in us, unto eternal Life, through Iesus Christ our Lord, Rom. i.21. Let us, then, whenever we find our selves tempted, and enticed to Sin, through the corrupt Workings of our own Hearts, or the Allurements of the World, strongly resist the Temptation, by considering the infinite Evil of all Sin, even the least, and how al­luring soever it may appear, under its false Pretenti­ons of Friendship to us, yet, such is the deadly Na­ture of it, that there is an absolute Necessity of one of these two Things, either, that we must repent of it, or, we must suffer for it; neither of which are to be chosen by a wise Man, if they can possibly be avoided. Wherefore,

1. Remember, that if, at any Time, you gratify the corrupt Part which is in you, by complying with any Temptation to Sin, you must certainly repent of it. There is not the least Sin, that any Man can possibly commit, but he must, he will, repent of it, one Time, or other; and if his Repentance be sea­sonable, and hearty, it will be the best Thing that he [Page 80] can do. Not that his Repentance can take away the Guilt of [...]is Sin; for it is only the Merits of the Obedience, and Sufferings, and Death, of Christ, who has appeared a Surety for us, and borne the Curse, in our Stead, that can take away our Guilt, by disarming the Law of its Power to condemn us; yet, Repentance is made absolutely necessary, by the Appointment of God, and from the Nature of Things, to our being saved; as I shall more par­ticularly shew hereafter. But if any Sinner does not willingly and designedly repent, and turn from his Sins, now, whilst he has the Opportunity of benefit­ing himself by it, he shall, finally, be forced to the bitter Part of Repentance, whether, he will, or no, when it will be all too late, and to no good Purpose, for him. And is Repentance so pleasant, and de­lightful, as that any Man should chuse to do that which will necessarily bring him to it? Do but con­sider what is included in Repentance, and then say, whether any wise Man would chuse to allow him­self in any Sin whatever. The least that can be supposed in Repentance is, an hearty Sorrow that ever we have sinned, and a deep Concern of Mind, to have the Guilt of our Sin done away. And would any wise, and thinking Person, allow himself in that which he knoweth, beforehand, he shall cer­tainly be sorry for afterwards? Will it not be very burdensom to him, to have his Mind filled with Uneasiness? To have his own Heart reproach him, and taunt him, for his Folly, in doing that which he knew would be just Matter of Grief to him? And how great will be the Difficulty of getting his Mind freed from this Burden, and of obtaining any clear Perception, any comfortable Hope, that his Sin is forgiven him, and God is at Peace with him: But and if the Sinner does not experience this Shame, and Sorrow, for his past Sins, now, and that so pre­valent in him, as to make him dread, and abhor, [Page 81] and carefully watch, and strive against, and endea­vour to avoid, every sinful Thing, for the future, and so as to produce a real Reformation, and A­mendment in him, he will hereafter be more grie­vously sorry, and even be filled with Rage, and In­dignation against himself, another Day, when he shall come to lie down in everlasting Sorrow, with­out a Possibility of his ever being saved from it. And is it fitting, and reasonable, for any Man to buy Repentance at so dear a Rate! Let therefore the Thought that you must, sooner, or l [...]ter, repent; be strong, and forcible, to prevail upon you, now, immediately, and without Delay, to break off from all your Iniquities, to yield no sinful Compliances with the corrupt Desires of the Flesh, or of the Mind, but resist, strenuously, in the Faith, all Temp­tations thereunto; though they should be gilded over with ever so splendid an Appearance. Come, now, to the good Resolution, which E [...]ihu proposed, Job xxxiv.31, 32. Surely, it is meet to be said unto God,—I will not offend any more;— if I have done Iniquity, I will do no more.

2. Remember, seriously, and often, remember, that if you are found, at last, in your Sins, you must suffer for it. If the Guilt of Sin remain char­geable upon you, and you are under the Power of Corruption, when you come to stand before your Judge, (as certainly this will be the Condition of all unconverted, impenitent Sinners,) that Guilt, and Pollution, will as certainly bring a most heavy Pun­ishment upon you. For, it is but a righteous Thing with God, to punish them that go on in Disobedi­ence to him, and refuse to be reclaimed. Hence, they that sin, are said, To do such Things as are wor­thy of Death, Rom. i.32. That is, they deserve Death for what they do, the natural Conscience of Man himself being Judge. For thus every Man judgeth, and that rationally, when the Case is brought [Page 82] Home to himself. There is no Man but what judg­eth, that a disobedient Child, or Servant, ought to be corrected. And what Man is there, who does not judge, that, he, that should rob him of his In­terest, or reproach his Name, or make a vile At­tempt upon his Life, and give him many a Wound, would deserve to be punished? Are not these Things Crimes, deserving to be punished, when they are committed against another, as well as when against ourselves? Yea, is not the Crime so much the greater, when committed against the infinitely great, and wise, and good, and holy, God, than when it is only against a poor, mean, Worm of the Dust? Verily; all Sin is a robbing the great God of the Glory due unto his Name, and an impudent, though vain, Attempt, to destroy his very Being. Doth it not then deserve to be punished, when such a Crime is levelled against the Majesty of Heaven, and Earth, as when it is levelled against ourselves? Let no Man deceive himself. Thy own Conscience telleth thee, that thy Sin deserveth to be punished. And is not the Punishment severe enough to deter thee from being guilty of the Crimes that deserve it? To lose the Favour of God, who is the Foun­tain of all Good; to be banished from Heaven, and Happiness, and never more know Light, and Joy; to be cast out into outer Darkness, and lie down in Hell, in everlasting Burnings; to be associated with Devils, and damned Spirits, in the infernal Prison; and to be in exquisite Pain, and Torment, forever and ever! Is not this Punishment heavy enough! Or, canst thou make Light of it, as if it were easy to undergo all this? Make the Trial; hold thy Hand in the Flame, for one Quarter of an Hour? Dost thou shrink, and start back, at the Thought of it! How then wilt thou bear to lie in the Fire of Hell, Soul, and Body, throughout eternal Ages? Well then, knowing the Terrors of the Lord, O [Page 83] be perswaded, with all Earnestness to mortify thy corrupt Part, diligently to shun that Sin, and strenu­ously resist those Temptations thereto, which, if complied with, and indulged, will most certainly bring upon thee all this amazing Punishment, with­out a Possibility of thy escaping.

See, then, how much all Sin ought to be hated, subdued, and mortified, by thee, since it spoils thee of thy Glory, and exposeth thee to the greatest Mi­sery. Thou wouldst not have needed to be saved, for thou wouldst have been in no Danger, if it had not been for Sin. And wilt thou, then, hug this thy grand Enemy, and cherish it in thy Bosom, as though it were thy best Friend? Jer. ii.19. Know therefore, and see, that it is an evil Thing, and bitter, that thou hast forsaken the Lord, thy God: And when ever thou art solicited, and enticed, to gratify the corrupt Workings of thy own Heart, or comply with the Temptations of others, to do any Thin [...] that is offensive to thy God, call to mind the deadly Consequents of all Sin, and say with Ioseph, Gen. xxxix.9. How shall I do this great Wickedness, and sin against God? Go, therefore, to God in Christ, with thy earnest Importunity that he would graci­ously give unto thee Repentance unto Life, and Sal­vation; and let thy Heart be ever under the Aw of those Words of Wisdom, with which I now con­clude; Prov. viii.36. He that sinneth against me, wrongeth his own Soul; all they that hate me, love Death.

THESE Words present us with the View of the very great Solicitude, and Concern of Mind, the Iaylor was in, about the Salvation of his Soul, being very inquisitive to know, and willing to do, all that was necessary, in Order to his being eternally saved: And what was his great Con­cern, ought to be ours: From whence I have noted this Doctrine, namely,

DOCT. It is of the highest Concernment to pe­rishing Sinners, to be very solicitous, what they shall do to be saved; or to know, and practise, all that is necessary, in Order to their Salvation. I have proposed to speak to this Text, and Doctrine, in the following Method, viz.

I. To shew you what it is to be saved, or, what is that Salvation which perishing Sinners stand in Need of.

[Page 85]II. That perishing Sinners may be saved; there is a Possibility, notwithstanding their present mise­rable Condition, that they may be eternally saved.

III. That perishing Sinners must know, and prac­tise, all that is necessary, in Order to their Salvation; there is something to be done, by them, that they may be saved.

IV. This is a Matter of the highest Concernment to them, and therefore they ought to be most seri­ously solicitous about it.

I have already spoken to the first of these Heads, and have shewed you what it is to be saved; what is intended, and meant, by the Phrase, in the Gos­pel-Sense of it; what the Iaylor was apprehensive he needed; and what every Sinner will unavoida­bly perish without: Namely, a Salvation of the whole Man, but which the Soul is, in a more pecu­liar Manner, the Subject of, and which consisteth in a Deliverance from all that Evil, both Moral and Penal, which every Sinner is perishing under the Power of; and in the Possession of all that Good, which Sinners are destitute of, and want. Which may serve to shew us the sad, and lamentable Con­dition Sin has brought all Mankind into; fill us with Love and Admiration of the dear Redeemer; and should raise our Indignation, and Abhorrence, against our Apostacy, the Fountain of Evil in us; and put us upon unwearied Endeavours to mortify Sin in us, remembring, that we must repent of Sin, or dreadfully suffer for it. I shall now proceed, by divine Assistance, to the Consideration of the Se­cond General Head proposed, viz.

II. That perishing Sinners may be saved; there is a Possibility notwithstanding their present misera­ble Condition, that they may be eternally saved. Though it be true, that every Sinner has forfeited [Page 86] Heaven, and Happiness, and has deserved the Wrath, and Curse of God; which is most solemnly denounced against all Ungodliness, and Unrighte­ousness, of Men, and will, most certainly, and ter­ribly, be executed, in the utmost Fulness thereof, upon every guilty Sinner, another Day, if he re­pent not; yet is it also a most glorious Truth, and Heart-reviving Consideration, that, after all the Provocations they have given to the divine Majesty, and their Ill-deservings at his Hands, poor Sinners, pining in their Sin, and Guilt, may possibly be sav­ed from that Wrath, which is justly due unto them, and be restored to the Happiness which they have lost. Were there no Possibility of this, it would be altogether in vain for any Sinner to entertain any Thought about being saved; for all his Care, and Concern about it, would not, in the least, affect that, which has not so much as a bare Possibility, that it ever should be; and all the Exhortations of the Gospel, and Persuasions of the Ministers of it, to the poor Creature, to do any Thing towards his own Salvation, would be so far from manifesting any real Pity, and Compassion to him, or shewing any Act of Kindness to him, or Desire to help him, that they would be but a cruel sporting with his Misery, and mocking at his Calamity; and our se­vere Taunts, and Sarcasms, would but add to his Unhappiness, and make that which is his Torment, sit the heavier upon him; because his Condition would be, like that of Devils, to lie down in endless Despair.

It is the Hope of Success, that putteth a Man upon taking any Pains, to obtain the Good he want­eth, or to free himself from the Evil he is appre­hensive of. This maketh the Husbandman toil, and sweat, because, he that ploweth, ploweth in Hope of a Crop; this putteth the Merchant upon ven­turing his Goods, and the bold Sailor his Person, [Page 87] upon the boisterous Ocean, in Hope of Gain; and this animates the hardy Soldier to the Battle, even the Hope of Victory. And 'tis this Hope that giveth a Spring to all our Labours to be saved. The Psalmist said, Psal. cxix.166. I have hoped for thy Salvation, and done thy Commandment. The Hope of Salvation encourages to Obedience, and exciteth the Man to run, that he may obtain. With­out Hope, the Man would not stir one Step, nor move one Finger, about it, but lie down in Despair, which forever cutteth the Sinews, and disableth the Man for Labour. Unless the Sinner had some good Hope, or some good Foundation to build his Hope upon, that, notwithstanding all the Guilt he is char­geable with, there is a Possibility of his being par­doned, and that he may escape all that Wrath, and Vengeance, that hangeth over his Head, he will never be solicitous to do any Thing towards his Sal­vation, nor be at all seriously inquisitive, what he must do to be saved: But when he cometh to a tho­rough Apprehension, not only of the vast Ruin, that is impending over him, but, that there is a Pos­sibility, notwithstanding of his nefandous Wicked­ness, and though he hath brought this Misery upon himself, by his own Folly, in rebelling against the Author of his Being, yet, that he may, after all, be delivered from the threatning Danger, upon proper Methods, and due Pains taken therefor: This add­eth Vigour to his Mind, and Strength to his Arm, it maketh him inquisitive, what is necessary to be done, and willing to put his Hand to the Work; this maketh him resolute, and couragious, diligent, and laborious, and stirreth him up to a Readiness to lay himself out, to master all the Difficulties, and Impediments that lie in his Way, that he may, since it is possible, escape so great an Evil, as that which threatneth him, and obtain so matchless a Good, as that which is set before him. When they of old, who were [Page 88] exhorted to Repentance, cried, Jer. xviii.12. There is no Hope; either that their past Iniquities should be forgiven, or, that they should escape the Judg­ment threatned, it is no Wonder to hear them say­ing, in the following Words, We will walk after our own Devices, and we will every one do the Imagination of his evil Heart: They will be at no Pains to turn from their evil Ways, and to make their Doings good. But if we hope for that we see not, then do we, with Patience, (in the Use of our best Endea­vours) wait for it. Rom. viii.25.

This, therefore, is the Encouragement, which I am, now, in the Name of my great and gracious Master, to give unto every Sinner here before the Lord, (and to all that read this) that though your Sins have brought you into a most deplorable, and perishing Condition, yet there is a Possibility, that the greatest Sinner of you all may be saved. Sirs, your Case is not altogether hopeless, and without Remedy; no, bad as it is, there is a May be of Mercy, an who can tell but the Lord will be graci­ous unto you: and if there were no more than this, it is enough to preserve from Despair, and quicken you to Duty; but I can assure thee, there is Balm in Gilead, there is a Physician there, so that the Hurt of the Daughter of my People may be healed; if it be not their own Fault. Here then, that I may discourse distinctly, let us consider,

• I. What Sinners may be saved. And,
• II. The Ground of Hope, that there is a Possi­bility, that perishing Sinners may be saved.

I. What Sinners are they that possibly may be saved? Or, to whom is it possible that they may obtain the Salvation of their So [...]ls? And this is to be affirmed of every Sinner, that is, as yet, but in a perishing Condition, and is not [...]olly perished, [Page 89] and lost forever, beyond all Recovery. That is to say, every Sinner that is, as yet, on this Side of eternal Misery, who yet enjoyeth the Day, and Means, of Grace, and has Time, and Opportunity to work out his own Salvation. The Apostle, re­ferring to the Promise which God the Father made to his Son, to hear, and help him, in building up his Church, in the World, saying, Isa. xlix.8. I have heard thee, in a Time accepted, and in the Day of Salvation have I succoured thee; maketh Application of this, unto every one, unto whom the Gospel of Salvation is preached, and saith, 2 Cor. vi.2. Be­hold, now is the accepted Time; behold, now is the Day of Salvation. That is, now, while we are in this World, under the Enjoyment of the Means of Grace, whilst the Patience, and Forbearance of God, is exercised towards Sinners, and Christ, and Grace, and Heaven, are offered to them; now, whilst it is a Time of Probation, and Trial, with them, and while as yet the State of Retribution has not overtaken them. Here,

1. 'Tis true, that there are some Sinners who cannot hope for Salvation.

There are some Sinners, who never enjoyed any Day, and Means, of Grace, and Salvation; and there are others, whose Day of Grace is over with them; neither of these can hope for Salvation, for it is not possible to them; but as for all such, upon whom God is wa [...]ing, that he may be gra­cious, their Salvation is possible.

(1) There are some Sinners who never enjoyed any Day of Grace; with whom, there never was any Time of Probation, and Trial, for eternal Hap­piness; for whom, a Saviour from Sin, and Wrath, never was provided; and who never had one Of­fer of Salvation made to them: And with Respect unto such Sinners, there is no Room to hope, that they will ever obtain Mercy from God, but Salva­tion is utterly, and everlastingly, impossible to [Page 90] them. This is the sad Case of Apostate Spirits, those, once glorious, Angels that kept not their first Estate, but left their own Habitation. How art thou fallen from Heaven, O Lucifer, Son of the Morning! It would be in vain for them to cry out, What must we do to be saved. The infinitely gracious God has no Reserves of Mercy for them; Christ took not on him the Nature of Angels; therefore is Salvation far from them: They sinned without a Tempter, and therefore are punished without any Mixture of Mercy, but are reserved in everlasting Chains, under Darkness, unto the Iudgment of the great Day, Jude ver. 6. So that there is no Possibility of their Escape from that miserable State they are doomed unto.

(2) There are other Sinners whose Time of Probation is at an End, and the Day of Grace, which they once enjoyed, is forever over with them; they are entred upon the State of Retri­bution, and inherit the Reward of all their evil Deeds. This is the unhappy Condition, of all such as have died in their Sins, and gone into the other World in an impenitent, unconverted Frame, and carried all their unpardoned Guilt with them. When they were in this World, the Door of Hope stood open to them; God called upon them to re­pent, and turn from all their Transgressions; Christ wooed them, with much Entreaty, to come to him, and live; they enjoyed many precious Means, and Opportunities, and Seasons of Grace; they were waited upon Year after Year, and Sab­bath after Sabbath; but now that they are gone down to the Congregation of the Dead, the Door is shut, forever shut, upon them; and there is no Room for them now, since they did not before, to cry, What shall we do to be saved. So the old World had their Day of Patience, and Long-suf­fering, all the while that Noah, a Preacher of Righ­teousness, warned them of the approaching De­luge, [Page 91] and then they might, possibly, have improv­ed their Advantages, the Price they had in their Hands, to have secured the Favour of God, and to have escaped the Damnation of Hell, but see­ing they had no Heart therefor, they are, now, Spi­rits in Prison, 1 Pet. i.19, shut up under the Curse, without a Possibility of their ever altering their Condition for the better. Though while there is Life, there is Hope, yet dead, and damned, Sin­ners cannot hope for the Mercy, and Truth, of God; for there is no Work, nor Device, nor Know­ledge, nor Wisdom, in the Grave, Eccl. ix.10. there remaineth no more an Opportunity, or Capacity, to do any Thing for the Welfare of their Souls; their State is fixed, and unalterable, throughout Eternity; so that, if they are not saved already, it is wholly impossible they ever should be. This our Saviour giveth us to understand, by the Para­ble of the rich Man, where Dives, having passed through his State of Probation, and entered upon that of Reward, and finding it to be a State of Uneasiness, and Torment, to him, entreateth A­braham, to send Lazarus to dip the Tip of his Finger in Water, and cool his Tongue; that is, to administer any, the least Degree, of Comfort to him. In Answer to which, Abraham first, sheweth him the Unreasonableness of his Request, for that, in his Life-Time, he enjoyed his good Things, and did not make a wise Improvement of them, and, now, it was but just, that, in that World he was lodged in, he should go without them: Son, (said he,) remember, that thou, in thy Life-Time, receivest thy good Things: And, then, he letteth him know the utter Impossibility of his Request's being granted, from the irreversible Determination of the supream Lord of all, who hath so fixed the State of every Man, in the other World, as by an unpassable Gulf, that none can alter their Condition, and go from the one to the other: Besides all this, be­tween [Page 92] us, and you, there is a great Gulf fixed, so that they which would pass from hence, to you, cannot, neither can they pass to us, that would come from thence. Luke xvi.25, 26. So that such as have gone out of this World, in their Sins, with their unpardoned Guilt, and depraved Nature, both rendering them unsit for the Society of the Bless­ed above, are not in a perishing Condition, but have totally perished already; and therefore all Hope, of their being saved, is cut off, and gone forever; there is no possible Way, that we know of, by which they can be rescued from that State of Damnation, which, by the righteous, and un­changeable, Judgment of God, has already seized upon them.

2. But then, as for all such Sinners, as are on this Side the Grave, and the eternal World; who are not yet gone down to the Blackness of Dark­ness forever; who have the Grace of the Gospel preached, and the Offers of Salvation mercifully tendered, to them; these, whatever be their Cir­cumstances in this World, either civilly, or morally considered, whether they be high, or low, or whe­ther they are greater or lesser Sinners, may, not­withstanding all, be finally saved: There is a Pos­sibility, though they are, at present, in such a State as that it may truly be said of them▪ they are mi­serably perishing, yet, that they may, after all, by the astonishing Grace of God, be truly converted, and eternally saved.

I know but of one Exception, out of all the various Sorts of Sinners, that can be thoug [...]t of; and that is, of such as are guilty of the Sin against the Holy Ghost, of which our Lo [...]d said, M [...]th. xii.32. It shall not be forgiven, neither in [...] neither in the World to come. What [...]his Sin a [...]inst the Holy Ghost is, I think, we may sufficientl [...] un­derstand, by considering of the [...]ont [...]t: For there we find, that our Savi [...]ur having wrought [Page 93] divers notable Miracles, as particularly, the casting out of Devils, which could, by no Rules of Rea­son, be supposed to be performed by the Assistance of Devils, because this would suppose Satan to be divided against himself, but were wrought by the Agency of the Divine Power, or, by the Power of the Holy Ghost; yet, the Pharisees, who had evident Conviction of the Truth of the Miracle, and all imaginable Reason to conclude it was per­formed by a divine Energy, from the very Nature, and End, of the Miracle, that they might evade the Force, which the Acknowlegment of its being wrought by the Holy Ghost, would bring them un­der, to own Jesus Christ to be a Person truly sent from God, rather chose to act contrary to the Light, and Convictions, of their own Minds, and prosecute their Enmity to Christ, by a maliciou [...], and wilful, imputing his Miracles to the Agency of the Devil. So that this Sin seemeth, to me, to consist, in a Person's maliciously, and contrary to the Convictions of his own Mind, imputing the miraculous Works of the Holy Ghost, to the Ope­ration of infernal Spirits. And this seemeth to be one Reason why this Sin, above all others, re­maineth unpardonable; because such a fixed Ma­lice, against Jesus Christ, as influenceth any Person designedly, to reject the highest Evidence that can be given, of the Truth of his Mission from God, and consequently, the Truth of the D [...]ctrine [...] which he taught, leaves no possible Way, for such an one, to receive Conviction of his being the Sa­viour of Sinners, and therefore no Room for the pardoning Mercy of God to reach and save him.

Whether any, in our Days, may be guilty of this Sin, in the full Sense of it, I am not able to say, because I don't know but that occular Evi­dence of the Miracles of Christ, may be necessary to compleat it. But this I may venture to affirm, that none of those, who conscientiously sit under [Page 94] the Preaching of the Gospel, have ever yet been guilty of this Sin, whatever their melancholly Thoughts of themselves, may, at Times, suggest to them; because it is ever accompanied with Malice, and Rage, against the Gospel, and its Mi­nistry. Setting aside therefore such Sinners against the Holy Ghost, (none of which, I may venture to say, are here,) and it must be affirmed, that, as to every other Sinner, who is yet alive in this World, how many soever his Transgressions may have been, and however highly aggravated, and long continued in, there is a Possibility of his be­ing saved. Therefore you may observe, that Christ said, in the Verse before his Account of the Sin against the Holy Ghost; Ver. 31. Wherefore, I say unto you, [...]ll Manner of Sin, and Blasphemy, shall be forgiven unto Men. Though the Dead can­not hope for the Mercy of God, yet the living Sin­ner has this to encourage him, to Pains, and Dili­gence, in working out his own Salvation, that the Thing is possible; as he, who was in great Dan­ger of drowning, cried out, Help, I am yet alive; so may every Sinner say, I am yet alive, it is yet a Day of Grace with me, Oh! What must I do to be saved! As he yet enjoyeth the Means of Grace, he may possibly, be prevailed upon, though he has so long turned a deaf Ear to the Calls of the Gos­pel, to embrace the Tenders of Mercy, and Par­don, and Life, which are as yet made to him, and be succeeded in his Endeavours to work the Work of God, and so happily partake of Salvation in the End. And this, I take it, is the comfortable Con­dition of every Sinner here, (or that shall read this,) even of the greatest.

II. I am now to set before you, the Ground of Hope, that there is a Possibility, that perishing Sin­ners may be saved. This will sufficiently appear, by considering these four Things, viz. 1. The [Page 95] Mercy of God: 2. The Death of Christ: 3. The Offers of Salvation: And, 4. The Instances, on sacred Record, of Sinners, and very great ones, being finally saved.

1. It is evident, from the Sovereignty, and Riches, of the Grace, and Mercy of God, that it is possible perishing Sinners may be saved. By this, I do not mean, what may be argued, merely from such Considerations as our natural Reason, de­stitute of Revelation, under the best Improvement of it, could entertain of the gracious, and merci­ful, Nature of God; for, I know of no Reason we have, to conclude the Possibility of the Salva­tion of sinful Man, any more than of sinning An­gels, purely from any natural Conceptions we can have of the Nature of God: And therefore, by the Grace, and Mercy, of God, I understand, those favourable Regards, which, according to the Counsel of his own Will, God hath determined to shew to the unworthy, miserable, Children of Men, as he hath made the Revelation of such his Designs of Favour to us, in his Holy Gospel. Here observe,

1. The boundless Goodness of the divine Na­ture is the Origin, and Fountain, from whence all Acts of Favour, to any of the Creatures, are de­rived, and therefore from whence peculiarly flows all gracious, and merciful, Designs, to guilty, mi­serable Creatures. If God were not infinitely good, there could be no Possibility of any Sinner's receiving any, the least, Favour from him. But though God be infinitely good, yet that any guilty Creature shall escape the Punishment, which his Sin has justly deserved, and be received into a State of Peace, and Friendship, with his offended Sovereign, does not necessarily result from the Goodness of the divine Nature, because, possibly, the Demands of Justice, and the Rights of the divine Authority, and Holiness, may lay in the [Page 96] Way of consummate Goodness exercising it self, in such a Manner, until some Expedient is fixed upon, for Justice, and Mercy, Righteousness, and Peace, to meet, and harmonize, in the great De­sign. So that the Pardon, and Salvation, of a Sin­ner does not flow from any Necessity of Nature, in God, and therefore cannot be argued, by any Principles of Reason, from the divine Goodness; but they are free Acts of the divine Will, and (as all Acts of Grace are) must be resolved into Good Pleasure, and not Necessity of Nature. Accord­ingly, the Apostle speaking of the original Purpose of God to save Sinners, resolveth it into this, it is according to the good Pleasure of his Will, Eph. i.5. Hence it followeth, that we must first know what the Will of God is, relating to the Salvation of a Sinner, before we can conclude it possible, or not; and because no Disquisition our rational Powers can make, into the divine Nature, will ever disco­ver to us what turneth purely upon the divine Will, therefore there is a Necessity of our having a Revelation from God, which shall shew us what his Will is, in this Case, before we can perempto­rily conclude any Thing about it. And therefore, by the Grace, and Mercy, of God, I understand, what God hath revealed to us, in his Gospel, or Word, of his Designs of Grace, and Mercy, to poor Sinners; for this, and this only, is the solid Foundation of our Hope of Salvation, fetched from the Goodness of the divine Nature.

2. Such is the open, and full, Declaration, in the Gospel, of the gracious, and merciful, Designs of God to Sinners, as doth abundantly evidence the Possibility of a poor perishing Sinner's being saved. For, therein we have, not only a clearer Discovery, beyond what our natural Reason could make, that the Lord, our God, is a God gracious, and m [...]ciful, long-suffering, and abundant in Goodness; but also a full Account of what our God, accord­ing [Page 97] to his gracious Nature, and mere good Pleasure, has determined to do, even to forgive Iniquity, Trans­gression, and Sin, Exod. xxxiv.6, 7. With thee, saith the Psalmist, there is Forgiveness, that thou mayst be feared, Psal. cxxx.4. Says the Apostle, 1 Joh. i.9. If we confess our Sins, he is faithful, and just, to forgive us our Sins. And another Apostle assur­eth us, 1 Tim. i.15. This is a faithful Saying, and worthy of all Acceptation, that Iesus Christ came into the World, to save Sinners. God himself saith, Jer. xxxi.34. I will forgive their Iniquity, and I will re­member their Sin no more. And our blessed Lord commanded, Luke xxiv.47. That Remission of Sins should be preached, in his Name, among all Nations. So that from these, and innumerable other, Texts of Scripture, which reveal to us God's gracious Designs, we may very fairly conclude, that it is possible for the very chief of Sinners to be saved: And there are two Considerations, respecting the Grace, and Mercy of God, made known unto us, in his holy Word, which plainly shew us, that e­very Sinner, even the greatest, may entertain the Hope of the Possibility of his finally finding Ac­ceptance with God, if he will but diligently im­prove the Means he is directed to; namely, the Sovereignty, and Freedom, the Riches, and Ful­ness, of the Mercy, and Grace of our God.

First, The Mercy, and Grace of God is infinite­ly sovereign, and free. By the Sovereignty, and Freedom, of the Grace, and Mercy of God, I in­tend, that God acteth his own Pleasure, without being controuled by any, or accountable to any, for what he does therein; that there is nothing, out of the divine Nature, sufficient to procure Acts of Grace, or limit them; nothing, but what is in himself, that effectually moveth God to shew Mercy to any, or say how far his Mercy shall extend.

Grace, and Mercy, may be needed by a poor [Page 98] Creature, and so he may be the proper Object of them, if there be nothing in the Way to hinder their reaching to him; but yet if ever God shew Favour to a guilty Sinner, it must be because it so pleaseth him; not because he is necessitated, or obliged to it, but because it is the free Act of his sovereign Will, and Pleasure. And, indeed, this is included in the very Notion we have of Grace, or Favour, that it is absolutely free; to which Purpose, the Apostle elegantly, and most conclu­sively argueth, Rom. xi.6. If by Grace, then it is no more of Works; otherwise Grace is no more Grace; but if it be of Works, then it is no more Grace; other­wise Work is no more Work. So that, how much soever the Condition of the Sinner may render him needy, yet, it is not from any Thing of Worthi­ness, or Desert, in the greatest, and best of Men, that they partake of the Grace, and Mercy of God, in their Pardon, and Salvation; but from the good Pleasure of God alone. Hence God says, Rom. ix.15. I will have Mercy, on whom I will have Mer­cy; and I will have Compassion, on whom I will have Compassion. And the Apostle Paul giveth us this Account of the Sinner's Salvation, 2 Tim. i.9. Who hath saved us, and called us with an holy Call­ing, not according to our Works, but according to his own Purpose, and Grace, which was given us, in Christ Iesus, before the World begun.

From hence I argue, That since the Grace of God is sovereign, and free, therefore there is Room for every Sinner, even the greatest, and most unworthy, to hope that he, as well as any other, may possibly partake of the Benefits of it, and be saved; because that which is freely dis­pensed, is equally free for every Person to receive, that will come, in the appointed Way, for the Re­ception of it. If we were to found our Hopes of Salvation upon any Excellency in our selves, or any Thing we have done, or can do, to deserve [Page 99] it, I doubt, no Sinner, upon a serious View of him­self, and Reflection upon his past Life, would be able to form to himself any comfortable Hope, so much as of the Possibility of his Salvation; because he may plainly see so much in his Heart, and Life, as renders him altogether unworthy of so great a Favour. But since the Grace of God is sove­reign, and free, this giveth proper Encouragement unto every individual Sinner to hope, that, if he will be at the Pains to labour after it, he may be a happy Sharer in the so great a Salvation.

Secondly; The Grace of God is infinitely rich, and full. By which I mean, that there is nothing in the Sinner, no Degree of Sinfulness, and ag­gravated Provocation, (except only the Sin against the Holy Ghost, as I at first observed) that can set Bounds to the Mercy, and Grace of God; nothing out of God himself can limit the Flow of his Grace. The Reason of the Exception is not, because they that commit the Sin against the Holy Ghost properly limit the Mercy of God, which is infinite, but because such never will come into the Way of receiving it; so that the Grace of God is every Way sufficient to save any Sin­ner whatever, with whom it is yet a Day of Pro­bation, and Trial. Therefore we read, Eph. i.7. of the Riches of his Grace; and, Psal. li.1. of the Multitude of his tender Mercies; and that he will abundantly pardon, Isa. lv.7. All of which speak­eth the infinite Fulness of the Grace of God, so that no Unworthiness, no Ill-deservings, in the Sinner, shall hinder his partaking of it, if it be not his own Fault, by his obstinate rejecting the Of­fers that are made to him. There is Grace, and Mercy, enough in God, to save the greatest of Sinners, as effectually as the least, because there is such a Fulness, and Sufficiency, of it, as is equal to the greatest Extent of Sins, and the highest De­merit of the Sinner. Hence we may observe, [Page 100] though the Ephesians were very great Sinners, gross Idolaters, vile Magicians, and lived in all abominable Immoralities, yet they became Heirs of the saving Grace of God, and the Apostle giveth this as the Reason of it, Eph. ii.4, 5, 7. God, who is rich in Mercy, for his great Love where­with he loved us, even when we were dead in Sins, hath quickened us, together with Christ; by Grace ye are saved;—that in the Ages to come, he might shew the exceeding Riches of his Grace, in his Kindness to­wards us, through Iesus Christ. And the same A­postle giveth us this Account of the hideously black Sinners, among the Corinthians, 1 Cor. vi.9—11. But ye are washed, but ye are sanctified, but ye are justified, in the Name of the Lord Iesus, and by the Spirit of our God.

There is so much of Malignity in the Nature of every Sin, and so high an Injury, and Offence, offered to the infinitely great, and holy God, even by any one Sin, and that the least that can be thought of, that nothing, short of the infinite, rich Grace of God, can save the Sinner from the Guilt, and Punishment of it; and the same infi­nite Grace is every Way full, and sufficient; for the Salvation of one Sinner, as well as of another, because it is infinite: So that there is no Sinner hath so multiplied his Transgressions, but that the super-abundant Mercy of God can multiply to par­don, and save him. Therefore the Apostle ob­serves, Rom. v.20. Where Sin abounded, Grace did much more abound.

From what I have briefly remarked, it is very evident, that every Sinner has sufficient Encou­ragement, from the gracious Nature of God, dis­covered to him, in the divine Oracles, to hope that he may be saved, and to use his best Endeavour therefor, because he may, from the Freeness and Riches, of divine Grace, plainly see, that there is [Page 101] a Possibility that, after all his Wickedness, he may obtain Salvation.

2. It is farther evident, that it is possible that perishing Sinners may be saved, if we consider the great End of the Incarnation, and Death, of Jesus Christ. It is, indeed, a marvellous Instance of the Grace and Mercy of God, and his astonishing Com­passion, to poor miserable Sinners, that he should entertain the Thought of sending his own Son into the World, to appear on our Behalf, and much more that he should actually deliver him up, to become subject to the Law, and die a shameful, and painful, and cursed Death for us. And what was the great End of all this Grace, and Mercy, to poor Sinners? Why did Jesus Christ assume our Nature, appear in our Flesh, and tabernacle among Men upon Earth? Why did he subject himself to a Life of Sorrows, Harships, and Diffi­culties, and, at length, give up his Life, and that by his own voluntary Act, when he neither deserv­ed to have it taken from him, nor was it in the Power of all Creatures to deprive him of it, against his Will? Why, I say, did Jesus Christ willingly submit to all of this? Was it only to teach us Mortification to the World, and Resignation to the Will of God? Any ordinary Person might have been made Use of, by the infinitely wise God, as a fit Instrument to this End; and there would have been no Oc­casion for so extraordinary a Person as the Son of God, to have appeared, and died, for this Purpose only. Surely Christ came into the World, and suffered, and died, for no less End, and Purpose, than to be a compleat Saviour, for sinful Man, in whose Nature he appeared, and suffered. Thus, as the Apostle expresses it, [...]. iv.4, 5. In the Fulness of Time, God sent forth his Son, made of a Woman, made under the Law, to redeem them that were under the Law. Here,

1. Observe, That the End of Christ's appearing, [Page 102] and Death, was to be a spiritual Saviour. His great Design in all that he did, and suffered, was not to be a temporal Saviour, as the Iews, through the Darkness that was upon their Minds, expected him to be; but it was to be a spiritual, and eter­nal Saviour, to save from Sin, and Wrath, to free us from the Power of Sin over us, and to deliver poor Sinners from the Punishment of Sin, that Jesus Christ descended from Heaven, was clothed with our Flesh, and subjected himself to the Death of the Cross. He wears the Character of a Sa­viour throughout the Book of God, and many ancient Prophesies of him speak his being a spiri­tual one; but the New-Testament, which is a clearer Revelation of Jesus Christ most fully set­teth him forth to us in this Light. This is given as the Reason for his Name, Matth. i.21. Thou shalt call his Name Iesus, for he shall save his Peo­ple from their Sins. The Word was made Flesh, and died, for this very End, to take away our Guilt, and procure a Pardon for us, to deliver us from Wrath, and purchase eternal Life for us; that is to say, that we might be eternally saved. For this End, God sent not his Son into the World, to condemn the World, but that the World, through him, might be saved, Joh. iii.17. When God sent his Son into a World, that had rebelled against him, and greatly exposed themselves to his righ­teous Displeasure, had Mankind been generally apprehensive of the Coming of such a Person, they would have had sufficient Reason to have feared, if not informed otherwise, that it was to make Reprisals upon them, to vindicate his Father's Honour, and punish them very severely for the Indignity, and Contempt they had cast upon his Father; but this was not the End of that Mission of the Son of God; no; but, instead thereof, the grand Intention of the Son of God's being sent into the World was, to save the World. To save [Page 103] the World from what? from Pestilence, Famine, and Sword? No; we see the World plagued, and punished, with these to this Day: But it was to save the World from the Power, and Guilt, of Sin, and to bring Men to God, and to eternal Life. God so loved the World, that he gave his only begotten Son, that whosoever believeth on him, should not perish, but have everlasting Life, Joh. iii.16. Jesus Christ came into the World, to prevent Sin­ners perishing, to rescue them from their Misery, and to procure Life, and Happiness for them. This was an End befitting an infinitely wise God to project, and worthy the Son of God to accom­plish. Therefore, when Christ was in the World, he said, Joh. x.11, 28. I am the good Shepherd; the good Shepherd giveth his Life for the Sheep.— And I give unto them eternal Life, and they shall never pe­rish; neither shall any Man pluck them out of my Hand. Let this suffice at present.

I AM upon arguing the Possibility of the Sinner's Salvation, from the great End of the Incarnation and Death of Jesus Christ; and have observed, that the great End of Christ's appearing, and Death, was to be a spiritual Saviour. I now go on to say,

2. The Death of Christ was a proper Sacrifice. It was an expiatory Sacrifice, offered to his ete [...]nal Father, in our Room, and Stead, to make Atone­ment for our Sins, to take away our Guilt, and re­concile us unto God, by the Blood of the Cross. The whole Law, and Intention, of Sacrifices, was attended, and fully answered, in his Death. He, who was perfectly innocent, was slain, and that not for himself, but on the Behalf of those that were guilty; and was offered up unto God, and the Vir­tue of his Death is pleadable, with God for the [Page 105] Remission of Sins, and the divine Acceptance. Isa. liii.5, 6. He was wounded for our Transgressions, he was bruised for our Iniquities;— and the Lord hath laid on him the Iniquity of us all. 1 Pet. iii.18. Christ hath once suffered for Sins; the Iust for the Unjust; that he might bring us to God. Rom. iv.25. He was delivered for our Offences, and was raised a­gain for our Iustification. Eph. v.2. Christ hath given himself for us, an Offering, and a Sacrifice to God. Heb. ix.12. By his own Blood, he entred in once into the holy Place, having obtained eternal Re­demption for us. From all which it is plainly evi­dent, that Christ died, not merely as an Example of Patience, and Resignation, to the Will of God, but, as our Substitute, who therein suffered the Penalty due unto us for our Sins, and so his Death was a proper Sacrifice of Atonement. He took Part in the same Flesh, and Blood, with us, [...]hat he might come into a Capacity of dying, and that so that Nature, which had offended God, might suf­fer; and he tasted Death for every Man, Heb. ii.9. But forasmuch as it was not possible for him to be holden of Death, because of his own perfect In­nocency, and the divine Power he was invested withal, therefore he is risen for our Justification: By his Resurrection from the Dead, giving us ut­most Assurance, that he hath compleatly answered all the Demands of the Law, and Justice, of God; and that therefore we, through him, may now be justified before the Tribunal of God, without any, the least, Impeachment of his Justice, and Holi­ness; and that now He (Christ) is able to save unto the uttermost, all that come unto God by him; seeing he ever liveth to make Intercession for them. Heb. vii.25.

3. From hence we may argue, that it is very evident, there is a Possibility that every Sinner, who has the Gospel preached to him, may be sav­ed; [Page 106] and that if we consider, both, for whom Christ died; and the efficacious Extent of the Virtue of his Death.

1. Let us consider a little for whom they were that Jesus Christ died. Surely, he was not at the Pains of dying for those, who had no Sin charge­able upon them, and who therefore were in no Danger, whose State, and Condition, was already safe, and their Happiness secure. For such needed no Sacrifice of Atonement, and therefore no Sa­viour. But we are told, Matth. xviii.11. The Son of Man is come to save that which was lost. They were the poor, lost, undone Sinners, whom Christ came to save; and therefore such as we are. He did not come to save righteous Persons, who had never offended the infinitely holy God; but guilty Sinners, who had provoked the divine Anger, and were liable to the Wrath, and Curse of God. Hence Christ himself said, Matth. ix.12, 13. They that be whole need not a Physician, but they that are sick: I am not come to call the Righteous, but Sinners, to Repentance. So that they are Sinners, whom Christ died for, and came to save; Sinners indefinitely, that is, any Sinner, and every Sinner, that will ac­cept of Salvation by him: Not the more ordinary, and less offensive Sinners only, but all Sorts of Sinners, and such as seem to bid the fairest to be utterly lost, and undone, by the Number and Ag­gravation, of their Sins, yet, even such as these, while on this Side Death, and Hell, and capable Subjects of Mercy, may possibly be eternally saved. And therefore Christ will reject no one Soul that cometh to him for Salvation. He hath said, Joh. vi.37. Him that cometh to me, I will in no wise cast out.

2. If we consider the efficacious Extent of the Virtue of the Death of Christ, we shall see the Ground of Hope, given to every Sinner, that possibly he may be saved. For the Virtue of the [Page 107] Death of Christ is of sufficient [...] all Sorts, and Degrees of Sins, [...] tinged as Scarlet, or Crimson. 1 Joh. [...] [...]lood of Iesus Christ his Son cleanseth from a [...] Sin: Not from some Sins only, and those of lesser Guilt, but from all Sin, though of ever so deep a Stain. Therefore it is represented, Zech. xiii.1. as a Fountain opened, for Sin, and for Uncleanness: As a Fountain, there is a sufficient Fulness in it; it is a Fountain opened, to which every one may repair; for Sin, and Uncleanness, for every Kind, and De­gree of Sins. So that the most profligate, and notorious Sinners, Sinners as infamous, and detes­table, as a ravening Publican, or a common Pros­titute, may wash therein and be clean. This Christ gives us Assurance of, when he said to the Pharisees, Matth. xxi.31. Publicans, and Harlots, go into the Kingdom of God, before you. The very worst of Sinners, by becoming the Followers of Jesus, partake of the Benefits of his Death, before the less offensive Pharisee, who refuses to own, and submit to him.

The Virtue of Christ's Death is founded in the Dignity of his Person, and in the Father's Appoint­ment of him to the high Office of a Saviour; and therefore must be equal to all that the Father de­mandeth, in Way of Satisfaction, to repair the In­jury done, unto him, by Sin. And that the Death of Christ was every Way equal to the Demands of the Father, is abundantly evident, from his, the Father, releasing Jesus out of the Prison of the Grave, by a glorious, triumphant Resurrection. Hence therefore the Merits of the Death of Christ are sufficient to extend, in the full Efficacy of them, to one Sinner, as well as to another, to Sinners of every Denomination, yea, to the very chief of Sinners: Which made the Apostle say, 1 Tim. i.15. Iesus Christ came into the World to save Sinners, of whom I am chief. So that Christ, [Page 108] by dying, has broken asunder the Bars of the Pi [...] ▪ and procured Liberty for the lawful Captives of Hell, and has unbarred the Gates of Heaven, and made it possible for the greatest, and vilest of Sin­ners, to have a free Admittance into that Kingdom of God.

Since therefore it is the great End of the Incar­nation, and Death, of the Son of God, to save Sin­ners, and that of every Sort, and the Merits of his Death are efficaciously extensive to the most enor­mous Offender, this shews, it is possible, that thou, O Sinner, mayst be saved, by him; Christ is able to subdue thy Corruptions, to forgive thy Sins, to redeem thee from Death, and Hell, and to bring thee to Heaven. None are excluded from the Benefits of the Merits of the Death of Christ, [...] those that exclude themselves, by their turning their Back upon him, and refusing to accept [...] offered Salvation.

3. It is very evident, from the whole Tenor of the Gospel-Offer, that there is a Possibility that per [...]shing Sinners may be saved. The Design of the Grace of God, and the Gift of Christ, as a Sa­viour, to a sinful World, would, perhaps, have been all ineffectual, and to no Purpose, if it had not pleased God to make known unto the World, that he had entertained Thoughts of Mercy to­wards sinful Man, and provided a Saviour for him; and made the Tender of Salvation to us, in and by him. Now this is the general Scope, and In­tendment, of the divine Revelation, contained i [...] our Bible, to make known to us the divine ever­lasting Purposes of Mercy to lost Sinners, and shew us the Method, which God, in his infinite Wis­dom, and Goodness, has fixed upon, in which to rec [...]ver a perishing World from their wretched, miserable Condition, into a State of Peace, and Friendship with himself, and, consequently, unto compleat, and endless Happiness; and, herewith­al, [Page 109] to make the Offer, of Pardon, and Grace, and Life, to every Sinner where the Gospel is preach­ed. Thus the glad Tydings was, first, published to Adam, by God himself, and in him to all the World, in that grand Foundation Promise, of the Seed of the Woman bruising the Head of the Serpent, Gen. iii.15. In the Faith of this, the ancient Pa­triarchs lived upon the Expectation of the Saviour, and Deliverer; and, doubtless, the traditionary Account of this, laid the Foundation of all the World's hoping for the pardoning Mercy of God. Upon the Birth of [...]he promised Seed of the Wo­man; into the World, the joyful News was pub­lished, by a Chorus of the heavenly Hosts; and ever since, in various Ways, down unto our Time, there has been an open Publication, and Offer, of Salvation, by Jesus Christ; by Jesus himself, and then by his immediate Apostles, and by the suc­ceeding Ministers of the Gospel; and the like Publication, and Offer, will continue to be made, even to the End of the World. And this clearly shews the Possibility that perishing Sinners may be saved. For do but consider,

1. Why is it that the great God condescends to use Means with Sinners, to bring them to Salva­tion? Why does he not let them alone, [...]o walk on in their own Way, to grope in the dark for what they want, and to sport themselves in the Light of the Sparks of their own Kindling, 'till they lie down in Sorrow? Why does he proclaim Liberty to the Captive, and the Opening of the Prison-Doors unto them that are bound? Why, does he tell them of a Saviour, and a mighty One, provided for them; and shew them in what Way they may obtain Salvation by him? Why does he send his Ministers, in his Name, to make the Offer of Salvation to them; to woo, and entreat Sinners that they would be reconciled unto God? Why does he send his Holy Spirit, in and wi [...]h [Page 110] the Preaching of the Gospel, to move upon the Hearts of Sinners, and convince them of their Sin, and Misery, and their Need of a Saviour, and to perswade them to accept of Jesus Christ, and all his saving Benefits? Why, I say, is God at all this Cost, and Pains, with poor despicable Sinners▪But to this very End, and Purpose, that he might open their Eyes, and turn them from Darkness, to Light, and from the Power of Satan, unto God; that they may receive the Forgiveness of Sins, and an Inheri­tance among them that are sanctified, by Faith that i [...] in me; said Christ, Acts xxvi.18. And Paul in­forms us, 1 Tim. ii.4. That God would have al [...] Men to be saved, and come to the Knowledge of the Truth.

As for those to whom Salvation is not possible, the Wisdom of God useth no such Means; he taketh no Pains with them; he sendeth no Gos­pel, and its Ministry to them; nor is it reasonable to expect that he should. The Devils, and dam­ned Spirits, are beyond a Possibility of Salvation; and therefore Christ, and Grace, and Heaven, are never preached, and offered, unto them. Though Christ a Saviour, by his Word, and Spirit, was once preached unto many of those Spirits that are now in Prison, yet he never was preached to them in Prison, nor ever will be. Would they give ever so much, were it in their Power, to give it, that they might have but so much as one Offer of Par­don, and Life, made unto them, they never shall hear so much as one Sermon of the Possibility of their Salvation preached unto them, throughout all Eternity.

But to perishing Sinners, while they are in this World, is this Grace given, that the unsearchable Riches of Christ are preached, and God is graci­ously making the most free, and full, Offer of Sal­vation, by Jesus Christ, to them. He has given full Commission to his Ministers, to say to every [Page 111] Sinner, Luk. ii.10, 11. Behold I bring you good Tyd­ings of great Ioy,— unto you is born a Saviour, Christ the Lord: Acts xiii.38. Be it known unto you, there­fore, Men, and Brethren, that through this Man, is preached unto you the Forgiveness of Sins.

2. The Offer of the Gospel is universally ex­tensive to every individual Sinner that heareth it. The Commission runneth in these Terms, Mark xvi.15, 16. Go ye, into all the World, and preach the Gospel to every Creature; he that believeth, and is bap­tized, shall be saved. Every Creature, that is, every Child of Adam, wheresoever the Word of this Salvation is sent. There is no Man exempted out of the Proclamation of a general Pardon, but such as except themselves, by their own wilful Refusal to come up to the Terms proposed; that is, those that will not accept the Offer. The Pro­clamation runneth in the most general Expressions that can be; Isa. lv.1, 2. Ho, every one that thirst­eth, come ye to the Waters; and he that hath no Mo­ney, come ye, buy, and eat, yea, come, buy Wine, and Milk, without Money, and without Price;— incline your Ear, and come unto me, hear, and your Soul shall live. Isa. xlv.22. Look unto me, and be ye saved, all the Ends of the Earth. Rev. xxii. Whosoever will, let him take of the Water of Life freely. For Christ gave himself a Ransom for all, 1 Tim. ii.6. And this is the Will of him that sent me, (said Christ) that every one which seeth the Son, and believeth on him, may have everlasting Life, John vi.40. So that there is no Limitation of the Offer of Salvation, to this or that particular Person only, but every Sinner, under the Gospel, has Salvation set before him, and graciously tendered to him, and shall as­suredly be welcome, if he will but be so wise for himself, as to come and partake thereof, that he may live forever.

3. I would farther observe, The Divine Sinc [...] ­rity in the Offer of Salvation. Dissimulation and [Page 112] Hypocrisy, are far from God; for he is a God of Truth, and without Iniquity; just, and right, is he, Deut. xxxii.4. And therefore as he maketh the Offer of Salvation, universally, unto all Men, with­out Exception, so he is most hearty, and sincere, in the Tenders of Pardon, and Grace, and Life, to every poor Sinner. Why else does he make the Offer? Why beseech Sinners every where to ac­cept it? Why does he wait upon them with so much Patience, being unwilling to take a Denial? And that there may be no Room left for any, even the greatest of Sinners, to doubt, or call in Question, the Sincerity, and Willingness of God, that he should partake of the Gospel-Sal­vation, the great God has been pleased to conde­scend to our Weakness, and Frailty, in giving to us the highest Confirmation of his Uprightness, and sincerely honest Intention, by adding his Oath to his Word, in these strong Terms, Ezek. xxxiii.11. As I live, saith the Lord God, I have no Pleasure in the Death of the Wicked, but that the Wicked turn from his Way, and live; turn ye, turn ye, from your evil Ways; for why will ye die. Thus by two im­mutable Things, in which it is impossible for God to lie, the Word, and Oath, of God, we may have strong Consolation, all imaginable Encouragement, in our flying for Refuge to lay hold on the Hope set before us. So that the Offers of the Gospel do most clearly and fully evidence to us, the Pos­sibility there is, that perishing Sinners may be saved; and that every particular Person, to whom this Gospel is preached, may be as welcome to come, and accept of this Salvation, as if he were, therein, mentioned by Name. Oh! if I could but see any Instances, of as vile Sinners as I am, that have partook of Salvation, perhaps, may some be ready to say, This would indeed encourage me to think that it will not be in vain for me to seek after it. Wherefore,

[Page 113]4. Lastly; Let us now take a View of the In­stances, that are left us upon sacred Record, of Sinners, great, and vile Sinners, being saved; and this will farther confirm to us the Truth of the Proposition, the Possibility that perishing Sinners may obtain Salvation; that Sinners of all Sorts, who yet have a Day of Grace, and Patience, leng­thened out to them, may obtain the Pardon of their Sins, and the Salvation of their Souls, even all that Salvation set before them in the Gospel. Here, the Time would fail me to mention, Abra­ham, Isaac, and Iacob, and Samuel, and David, and the Prophets, the Apostles also, and the holy Disci­ples of our Lord, recorded both in the Old, and New Testament, who were all of them guilty Sin­ners, and some of them very great Ones, and yet they found Mercy with God, and partook of his Salvation. Yea, the Time would fail me to take Notice of the many notorious Sinners, spoken of in the sacred Pages, who afterwards became the Heirs of Salvation; as Manasseh, and Rahab, and Mary Magdalene, and the rest of them. I shall therefore content myself, with some Touches upon the two famous Instances which my Text particu­larly relates to, namely, the Person speaking, and the Person spoken to.

First· Observe, who was the Person that spoke; who cried out in the Text, Sirs, What must I do to be saved? Was it not the Iaylor, at Philippi? Now it is very apparent that this Person, not only was one of the common Herd of Sinners among the Philippians, as a gross Idolater, and doubtles [...], wallowed in impure Lusts, whose God was their Bel­ly, and whose Glory was in their Shame, and who mind­ed only earthly Things; but he was a very great Sinner, from the Account we have of his personal Behaviour. For, beside his Crime, in readily re­ceiving the faithful Servants of Christ into a Pri­son, (if he were not concerned in the first [...] [Page 114] of the Rabble upon them,) and that for no other Cause, but their preaching the Gospel of Christ, and shewing unto Men the true Way of Salvation, by the only Redeemer, whom God had appointed for that very End; which he (the Iaylor) ought by no Means to have done, if he had known it, as probably he did, because by this he partook of their Crime, who unjustly committed them; I say, be­side this, he sufficiently manifested his Hatred, and Malice, and persecuting Spirit, against those holy Servants of God, by thrusting them into the Dun­geon, and making their Feet fast in the Stocks, Acts xvi.24. Hereby he plainly discovered his Enmity to the Cross of Christ, the Cruelty of his Temper, and the inward Rancor of his Mind against those holy Men, by inflicting upon them, a Punishment of his own devising, very distinct, from, and far exceeding, the Orders he had received from his Superiors, who only charged him to keep them safely, v. 23; that is, to keep a strict Watch and Guard over them, that they might be brought out upon Trial, when demanded: Whereas, a Dungeon, and the Stocks, are distinct Punishments themselves, and very different from a close Confinement. Moreover, he was guilty of Self-Murder, in the Sight of God; and that not only by harbouring the Thought, and Intention in his Heart, but in prosecuting that his Intention, by an overt Act, v. 27. He drew out his Sword, and would have killed himself, if those very Men of God, whom he had greatly abused, had not prevented him. This was such a plain Proof of the Fierceness, and Cruelty, of the Man, his unbridled, and insupportable An­ger, and Rage, and of his real, murderous Design, as, in some Cases, would have amounted to a le­gal Proof of Murder against him, in an humane Court of Judicature, which trieth, not the Hearts, but the Actions, of Men: And therefore much more rendered him guilty before that God, who [Page 115] knoweth all the Secrets of the Heart, and passeth Judgment upon them, as well as upon the outward Actions of the Children of Men. But if this be looked upon as the Effort of a sudd [...]n Passion, which threw him into this Frame of Mind, then it only proves that he was so vile a Creature, as to be ready, upon every Temptation, to commit the most flagitious, and monstrous Crimes.

And yet, after all this Wickedness, this poor, wretched, miserable Creature was converted, and saved; for, he believed in God, and was baptized, v. 33, 34. That is, he believed in that God whom the Apostle made known to him, and he believed in the Lord Jesus Christ, whom the Apostle preached to him, he believed the Word of God, which Paul had declared to him, and accordingly made Pro­fession of his Faith, and Obedience to the Son of God, by being baptized into his Name.

Secondly; The other Instance I would take No­tice of is that of the Person spoken to, in my Text, particularly the Apostle Paul, to whom, with Silas, the Iaylor cried out, Sirs, What must I do to be saved? This same Paul, while he wore the Name of Saul, was a very great, and notori­ous Sinner. Though he made his Boast, that, touching the Righteousness of the Law, he was blame­less; having been a strenuous Asserter, and fond Practicer, of the Rites, and Ceremonies, of the Iewish Church, yet, nevertheless, upon examining his open Conduct, we shall find, that he had been impious to God, and very injurious to Man; which he afterwards acknowledged, when he said of him­self, 1 Tim. i.13. Who was, before, a Blasphemer, a Persecutor, and injurious. As a Blasphemer, he was full of Malignity against Christ, and his Doc­trines, every where speaking against them, casting all imaginable Contempt, and Reproach upon them, and not content with his own Revilings, and Blas­phemies, he pleased himself with the base, and [Page 116] mean Gratification, of exciting, and even compell­ing others to blaspheme, Acts xxiv.11. As a Per­secutor, he was an hot-headed, furious, bigotted, Iewish Zealot; and so madly set was he upon the cutting, or drawing all Men to his own Size, that he meanly craved Power, and Authority, from the chief Priest, Acts ix.2. to execute the vilest Office that could be, a busy Pursevant, and lawless Cut­throat, that he might vent his Rage upon the poor Christians, and persecute Men for Conscience Sake: And he carried [...]his implacable Spirit with him wherever he went, Acts xxii.4. Persecuting this Way unto the Death, and delivering into Prison, both Men, and Women; so that he spared neither Age, nor Sex, but imprisoned, and beat, in every Synagogue, them that believed, v. 19; And when they were put to Death, gave his Voice against them; and, being exceedingly mad against them, persecuted them even unto strange Cities, Acts xxvi.10, 11.

And how injurious was he in all this? Thus to lord it over the Estates, and Persons, and Lives, and Consciences, of his honest Neighbours, who could not go his Lengths, and conform to his Rites and Ceremonies. What Right had he to possess, or imbezzle, the Estates of his dissenting Neigh­bours? Who could give him Power over their Persons, and Lives, that did not agree with him in the Form, and Modes of Worship? 'Tis an amaz­ing Guilt to take away the Liberty, and Lives, of Men, that are otherwise honest, and good Subjects, as though they had forfeited the common Rights of Mankind, and their very Being, merely because they differ from others in their Faith, or dissent from them in the Circumstantials of Religion, while yet they may agree with them in the Essen­tials. This is at once to get into the Throne of God, and give Law to Conscience, and to strip the human Nature of its truest Glory, as reasonable, and religious, and put out that Candle of the Lord, [Page 117] which he hath lighted up in the Breast of every Man. Yet thus was Saul a ravening Wolf, de­vouring the Sheep of Christ, and a vile Murderer, while he vainly thought he did God good Service.

But now let us turn to the bright Part of the Character of this wonderful Man, and behold! notwithstanding all the Fury, and Madness, the Impiety, and Unrighteousness, we have seen him guilty of, even this notoriously wicked Saul became an eminently holy Paul; the Wolf is turned into a Lamb, and the grand Enemy of Christ, and com­mon Pest of his Neighbours, at length, is made a real Convert, a glorious Instance of the sovereign, and rich, and powerful, Grace of God, a zealous Preacher of that Jesus, and a bold Defender, and warm Cherisher of those Christians, whom but a little before, he so furiously persecuted. We have a particular Account of the extraordinary Manner of his Conversion, in the Ninth Chapter of the Acts: While he was yet breathing out Threatning, and Slaughter, against the Disciples of the Lord, and was approached, in his Zeal, near to Damascus, the designed Seat of his Action, Acts ix.3, 4, 5, 6. Suddenly there shined round about him a Light from Heaven; and he fell to the Earth, and heard a Voice saying to him, Saul, Saul, why persecutest thou me? And he said, Who art thou Lord? And the Lord said unto him, I am Iesus whom thou persecutest: And he trembling, and astonished, said, Lord, what wilt thou have me to do! After which we find Christ saying of him to Ananias, v. 15. He is a chosen Vessel unto me, to bear my Name before the Gentiles, and Kings, and the Children of Israel. And now, how fervent a Preacher of Christ did he become? At Ierusa­lem, and every where, among Iews, and Gentiles, he proved that Jesus was, indeed, the Christ, the ancient promised Messiah; and travelled far, and wide, by Sea, and Land, and with many Argu­ments, exhorted, and perswaded Men, to turn from [Page 118] their Vanities, to the living God; and though he had been brought up at the Feet of Gamaliel, and was well read in all the Learning of the Iews, yet he determined to know nothing, save Iesus Christ, and him crucified, 1 Cor. ii.2. Yea, he counted all but Loss for the Excellency of the Knowledge of Christ Iesus, Phil. iii.8. And so unwearied was he in his Labours, in the Gospel, that he could say, even when he was humbly acknowledging himself as nothing, 1 Cor. xv.10. I laboured more abundantly than they all.

How surprising also were the Sufferings of this great, and good Man, in that very Cause of Christ for which he had formerly made so many Suffer­ers? He was no sooner entered upon the Work of the Gospel Ministry, but they laid wait for him, and sought to kill him; and throughout all his Travels, we find Bonds, and Afflictions abide him, at Ierusalem, at Lystra, at Iconium, at Philippi, &c. so that he could give this Account of himself, 2 Cor. xi.23. In Labours more abundant, in Stripes a­bove Measure, in Prisons more frequent, in Death oft; of the Iews five Times received I forty Stripes, save one; thrice was I beaten with Rods, once was I ston­ed, thrice I suffered Shipwreck, a Night, and a Day, I have been in the Deep, &c. And yet none of these Things moved him, nor did he count his Life dear to him, so that he might finish his Course with Joy, and the Ministry which he had received of the Lord Jesus.

Since then we plainly see, in such remarkable Instances, that some of the greatest, and chiefest of Sinners, have been converted, and saved, this strongly argues the Possibility there is, that any, and every other Sinner may, in like Manner, ex­perience the regenerating Grace of God, and be saved. The Apostle Paul takes Notice of his own Conversion, as an illustrious Specimen, Encourage­ment, and Earnest, of what other Sinners might [Page 119] possibly obtain. 1 Tim. i.16. For this Cause, (said he) I obtained Mercy, that, in me, Iesus Christ might, first, shew forth all Longsuffering, for a Pattern to them which should hereafter believe on him, to Life ever­lasting. This is a mighty Encouragement to every Sinner, let his past Crimes be what they will, to hope, that he is not out of the Reach of Mercy, and to strive that, if by any Means, he also may be converted, and saved, by Faith in Jesus Christ; seeing that, in this great Apostle, he has such a clear Evidence, and Instance, of the Possibility of his own Salvation.

These Things may suffice to confirm the Second Head, and shew the Possibility of perishing Sinners being saved. I should now go on to the Third general Head, viz.

To shew you, that perishing Sinners must know, and Practise, all that is necessary in Order to their Salvation; or, there is something to be done, by them, that they may be saved. But I choose to close the present Discourse with a few brief Re­flections.

USE 1. Oh! How much is the Grace of our God to be forever admired by us! Is there a Pos­sibility that perishing Sinners may be saved; and thou, O poor Sinner, among them? Is God ready, and willing to confer his Grace upon thee; to pardon all thy Sins, and bring thee safe to Heaven? And will thou not then shout forth Grace! Grace! Grace! unto our good God, that he has had such Thoughts of Kindness towards thee?

Did not the Almighty, at first, form us noble Creatures, holy and upright? and had he not an undoubted Right to all our Services? Yet, instead of serving our God, have we not rebelled against him, and rebelled against our own Reason, and brought Misery, and Ruin, upon ourselves? Might not God justly say of us, as of his People of old, Hos. xiii.9. O Israel, thou hast destroyed thy self? Yet, [Page 120] after all our Rebellions, and all our Self-Destructi­ons, is there a Possibility that we may be deli­vered from this Death? May we yet be num­bered amongst the Children of God, and Heirs of Salvation, in the heavenly World?

Is all our H [...]lp to be found in God himself, whom we have so greatly offended? Has he, in infinite Wisdom, and Goodness, contrived the whole Design, and by his mighty Power effected it, in such a Way as is to the Astonishment of Men, and Angels? Could we merit this Favour at the Hands of God, when we were so deeply guilty before him, and so fixed in our Enmity against him? Or doth God forbear to execute his Threat­ning upon us, because he feareth us, or hopeth for any Reward from us?

Has such Favour been shewed to fallen Angels, as to offer unto them Terms of Pardon, and Sal­vation? Hath not God chosen to pass them by, and suffer them to remain Devils, fixed in their Enmity against him, and under unavoidable Dam­nation?

But to thee, O perishing Sinner, hath he opened the Treasures of his Grace, discovered the tender Compassions of his yearning Bowels; and, in his distinguishing Love, sent his own Son to die for thee, and, even now, standeth at the Door of thy Soul, with outstretched Arms, inviting thy Return to him, that, of an Heir of Death, and Hell, thou mightest be made an Heir of Life, and Glory?

Oh! How oughtest thou, then, to see, and ad­mire, and praise, this marvellous Grace of God▪ manifested to thee? and to be encouraged, from the Prospect of it, to resolve, from this Time, to return to thy first Husband, the God that made thee, and cleave unto him forever? And has any Sinner, here, tasted that the Lord is gracious, and perceived the Sweets of the Divine Loving-kindness, in renewing, and pardoning of him? [Page 121] How ought such a Soul, in an holy Transport of Thankfulness, and Praise, to say with holy Paul, Eph. i.6, 7. It is to the Praise of the Glory of his Grace, wherein he hath made us accepted in the Be­loved; in whom we have Redemption, through his Blood, the Forgiveness of our Sins, according to the Riches of his Grace.

2. Hence see, That no Sinner has any just Rea­son to despair of Mercy. There is a Possibility of perishing Sinners being saved; The Grace of God, the Death of Christ, the Offers of the Gospel, the many Instances on sacred Record, all plainly declare this; and therefore thou, O Sinner, who­ever thou art, mayest possibly share in this B [...]essed­ness. Art thou particularly excluded, by Name, from the Offers of Salvation? Search the Scrip­tures, see; where doest thou find the Exception? No; no; Thou art as certainly included within the Compass of offered Mercy, as if thou wert expresly mentioned.

Art thou utterly unworthy that God should shew such Favour to thee, as to forgive thy Sins, renew thy Nature, and save thee? why; so were all that ever have been saved before thee.

Hast thou been a very great Sinner? Have thy Sins been greatly multiplied, and highly aggra­vated? and art thou affraid that there is no Room, for thee, in the pardoning, saving Mercy, of our God? why; have thy Sins exceed Lot's, and Noah's, and David's, or Manasseh's, and Peter's, or Paul's, and the Iaylor's? Whose Sins were against greater Light, and stronger Bonds, and more pro­voking, than some of the Saints recorded in the holy Scriptures? Let thy Sins be what they will, red like Scarlet, and deep dyed as Crimson, yet the Grace of God, and the Blood of Christ, are suffici­ent to cleanse thee from them all. Isa. i.18. Come now▪ let us reason together, saith the Lord, though your [Page 122] Sins be as Scarlet, they shall be as white as Snow; though they be red like Crimson, they shall be as Wool.

Take, therefore, the Encouragement, O Sinner, which the Possibility of thy being saved giveth thee, and hearken not to the Temptations of the Devil, or Suggestions of thy own Heart, to slight the Kindness of God unto thee, to despair of his Mercy, or turn the Grace of God into Wanton­ness, but be up, and doing, and the Lord be with thee.

3. Hence see, That, if any of you miss of Sal­vation, the Fault will be intirely your own. It is possible you may, great Sinners as you are, after all your repeated Transgressions, and often Re­fusal of the offered Mercy of God, yet, 'tis possible, you may be converted, and pardoned, and eternal­ly saved. If, therefore, any of you, at last, come short of the Rest remaining for the People of God, where will the Blame of all lie, but at your own Doors? God has entertained the graciou [...] De­sign of saving you; He has sent his Son into the World, to purchase Salvation for you; He makes the free, and full, Tender of Salvation to you; He sends his Ministers, a [...] Embassadors for Christ, to court you into a Compliance with his offered Grace; He sets before you the Instances of other Sinners, great, and vile, as yourselves, who have sought, and obtained Salvation; and, moreover, sends down his Holy Spirit to accompany the preaching of his Word, and assist you in working out your own Salvation: so that if, after all this Cost, and Pains, you miss of Salvation, you will have none to blame, but yourselves. Christ will say to you, as to the unbelieving Iews, in his Day, Joh. v.40. Ye will not come unto me, that ye may have Life. If you perish, it will be because you will not do, what you can do, to promote, and secure, your own Salvation, and not because yo [...] cannot save yourselves. So that God, and his Throne, [Page 123] will be faultless forever, in your eternal Damnati­on; and your Blood, the Blood of your Souls, will be upon your own Heads. Oh! what a terrible Aggravation will this be, of the Misery of every impenitent Sinner, that perisheth from under the Gospel, to think, when he shall come into the Place of Torment, that he has brought all of this Misery upon himself; and, Fool that he was, when he might, he would not be saved from it!

4. Oh! Let this, now, be the hearty Cry of every Soul, here present, what must I do to be saved? It is yet possible, O Sinner, through the tender Mercy of the most High, that thou mayest be saved. It is yet a Day of Grace with thee; God is waiting upon thee, with much Patience; but no Man alive can say, how long this Possibility will last. It is certain, that when once Death hath done it's Office upon thee, and fetched thy Soul, out of thy Body, to appear before thy Judge, it will be no longer possible for thee to make thy Peace with God, if thou hast not done it before. The present Time, in this World, is thy only working Time; if once this Day be over with thee, the Night of Death will put and End to thy Labour, and all thy Advantages, and Opportu­nities, will be lost, and gone forever. Hence the Preacher advised, Eccl. ix.10. Whatsoever thy Hand findeth to do, do it with thy Might; for there is no Work, — in the Grave, whither thou goest. If thou shouldest foolishly neglect to mind thy eternal In­terest, and to do all that is proper for thee to do for thy Salvation, until Death, and Judgment, overtake thee, it will be in vain for thee, then, to cry, Oh! what must I do to be saved! Thou mayest then, indeed, be forced to roar out▪ Oh! I am lost! I am undone! I am damned! but thou wilt not be able to do any thing to deliver thyself from the Place of Torment: it will be all too late for thee, then, to seek the Blessing, though thou [Page 124] shouldest be ever so much in an Agony, and shed ever so many Tears about it.

And who is there of you can tell, how soon, or suddenly, Death may come upon him, and seal up his Hands from this important Work? A few Years, yea, a few Days, nay, a few Minutes, for ought thou canst tell, may finish thy Course of Probation, and irrecoverably fix thee in the State of Retribution. Thou mayest be dead, and dam­ned, before to Morrow: and it may properly be said to thee, as Michal to David, 1 Sam. xix.11. If thou save not thy self to Night, to Morrow thou shalt be slain.

Oh! Then, let no Sinner be unconcerned about so important an Affair, lest he sadly repent his Folly, when it shall be too late to correct his Er­ror; but now, while he may, let it be the serious Enquiry of every Soul, What must I do to be saved? And diligently set yourselves to the immediate Performance, of all that is necessary for you to do, in Order thereunto. Now is God's Time, Oh, let it be yours also, lest it should be no longer possible for you to obtain Mercy. I conclude, at present, with those awful Words, Heb. iii.15, 18. While it is said, to Day if ye will hear his Voice, [...]arden not your Hearts, as in the Provocation: — to whom swear he that they should not enter into his Rest? but to them that believed not.

THESE Words are expressive of the very great Concern of the Iaylor, at Philippi, about what was necessary for him to do, in Order to his being saved: he saw it was necessary that something should be done, or he must perish; and he was very solicitous to know, and do, what was requisite, to obtain the Pardon of his Sins, and the Salvation of his Soul. Herein he acted like a wise Man; and what was his great Concern ought to be ours. The Doctrine, which therefore I have laid down agreeable to the Intendment of these Words, was,

DOC. It is of the highest Concernment to perish­ing Sinners, to be very solicitous, what they shall do [...]o be saved; or, to know, and practise, all that is [Page 126] necessary in Order to their Salvation. I have pro­posed, by Divine Help, to speak to this Text, and Doctrine, under these Four General Heads. viz.

I. To shew you what it is to be saved; or, what is that Salvation which perishing Sinners stand in Need of.

II. That perishing Sinners may be saved; there is a Possibility, notwithstanding their present miserable Condition, that they may be eternally saved.

III. That perishing Sinners must know, and practice, all that is necessary, in Order to their Salvation; there is something to be done, by them, that they may be saved.

IV. This is a Matter of the highest Concern­ment to them, and therefore they ought to be most seriously solicitous about it.

I have heretofore somewhat distinctly spoken to the First, and Second of these Heads; and shewed you that the Sinner's Salvation consisteth in a Deliverance from Moral, and Penal Evil, and in the Possession of all that is truly Good: and, the last Opportunity, I shewed you the Possibility of it, that perishing Sinners, those who are as yet the capable Subjects of the Divine Mercy, may obtain Salvation. The Sovereignty, and Riches, of the Grace and Mercy of God, the great End of the Incarnation, and Death of Jesus Christ, the whole Tenor of the Gospel Offer, and the many Instances, upon sacred Record, do all most plainly evidence the Possibility of the Sinner's Salvation. I shall now, by Divine Assistance, proceed to the Consideration of the Third Thing proposed. viz.

III. That perishing Sinners must know, and practise, all that is necessary, in order to their Sal­vation: or there is something to be done, by [Page 127] them, that they may be saved. What must I do to be saved? said the Iaylor. It fully speaketh the Necessity that something must be done. Na­tural Conscience told him that he must do some­thing, or perish; he was sensible he must be him­self active, if he would be saved; and therefore is very solicitous to know what he must do, that he might do it. What must I do?

It is true, the infinitely great and good God has done marvellous Things, for the Recovery of poor sinful Man from the deplorable Circumstances he has plunged himself into, and bring him into an happy State. The most tender Compassions of the Deity have been exercised toward him, and God is loth to see Sinners perish; He has, in infinite Wisdom, contrived the intricate, and amazing, Scheme of a guilty Sinner's escaping Punishment, with a proper Salvo to his injured Authority, and Rectitude; His boundless Power has effected the grand Design, in the wondrous Method of send­ing his own Son, to offer a Sacrifice of Atonement for Sin, and, by his own Arm, to destroy all the mischievous Devices of the evil One, and work out Salvation for them; and by sending his Holy Spirit to apply the Benefits of the Death of Christ unto them.

But, though the whole work is of God, both as to the effectual Impetration, and Application, of our Salvation, yet, there is something for us, to do, in our own Persons, that we may be saved. What must I do, said the Iaylor. There is some­thing requisite to be done, on our Part, as well as on God's Part. The wise God does not mean to deal with us as though we were mere Machines, but he treateth us as we are, rational Agents, (who only are capable of Salvation,) and requireth of us, as such, that we be active, and not merely passive, in the great Work of securing our own Happiness. However passive we may be in the [Page 128] Divine Majesty's conferring of his Grace, and Fa­vour, upon us, that incorruptible Seed, by which we are begotten unto God; (and, indeed, we can be no other than passive in the Divine Gifts, be­cause we cannot give them to ourselves;) yet must we be active, in our seeking it, receiving it, and improving of it, that we may be saved.

Let no Man be so weak, as, from hence, to argue, that the Sinner can save himself, by any Strength, and Power, purely, his own. For as the original Design, so the whole Power, and Ef­ficacy, is all from God, who worketh all our works in us; Isa. xxvi.12. and to whom alone belongeth all the Glory. Nevertheless the Sinner must not think to lie wholly idle, and imagine that there is nothing for him to do, because he cannot do all; but he must besti [...] himself in the Use of Means, and diligently employ himself, in those various Methods, which the Wisdom of God has seen meet to appoint, as the ordinary Way of obtaining Salvation.

We may illustrate this by a familiar Instance in the natural Life. It is the Lord alone that is the God of our Life, and the Length of our Days: Deut. xxx.20. He first giveth Life, and Being, to us, and then lengtheneth out our Life to what Dura­tion he pleaseth, so that no Man can pass one Moment beyond the Bounds which are set to him; and it is the Blessing of God, concurring to, and with, all Means, that maketh them any Ways instrumental, either to produce us into Be­ing, or support us in Life, without which we should never have drawn one Breath, nor could we subsist one Moment. And yet the Man must not be wholly unconcerned, and inactive, about his own Preservation, but he must do his Part to feed, and nourish, and defend himself; and unless he will be at Pains, about these, he can, upon no solid Principles, Physical, or Moral, expect to have his [Page 129] Life continued. For, though God can support the humane Body, in a miraculous Way, for what Length he pleaseth, without Food; as he did Moses, who was forty Days, and forty Nights, in the Mount with God, and did neither eat Bread, nor drink Water; Exod. xxxiv.28. yet we have no Reason, either from the View of our Nature, or from any Encouragement that he has given us, to expect that God will take any extraordinary Me­thods to preserve us, when ordinary Ones are at Hand, and we are so foolish as not to improve them.

So is the Case here: It is God only who, by his Almighty Power, can make a dead Soul to live; it is his Energy, and Blessing, upon the Means, which maketh them efficacious, and quick­ening, to beget us again unto himself, and to a lively Hope of eternal Life; and no Power, se­parate from God, will be effectual to make us spiritually alive, or to maintain the Divine Life in us, unto Salvation. But yet the Sinner, as a ra­tional Agent, must put his Hand unto the Work, and diligently attend to the ordinary Means of Conversion, and Salvation, and carefully perform the Duties required, on his Part, or he may not expect to partake of the Divine Life, or have Right to the Salvation of God. For God wil [...] save no Man against his Will, and consequently not without his Labour, and Pains; for he that is not willing to be at the Pains to take the Methods, appointed, leading unto Salvation, (though there should be no such necessary Connection between them, as that he that useth the Means could not possibly miss of the End, but only a fair Probability that in this Way he might be saved;) he evi­dently manifesteth, that he had rather go without Salvation, than give himself the Trouble of doing what is proper to obtain it; and therefore shew­eth that he is not heartily willing to be saved.

[Page 130]Upon the true stating of this Point, I suppose▪ the Gospel Methods of Salvation very much turn▪ and the want of a due Observation hereof, is, per­haps, the great Reason, why some, on the one Hand, ascribe all to the Power of Man, and so rob God of his true Glory; and others, on the other Hand, so ascribe all unto God, as to leave Man no Power to do any Thing in working out his own Salvation: both of which sett of Principles, if acted upon, in Contradistinction to each other, are equally dishonourable to God, and destructive to the Souls of Men; whereas, while they go Hand in Hand, by allowing unto God, the Things that are God's, and unto Man, the Things that are Man's, they sweetly conspire to shew forth the Divine Glory, and secure our own real Happi­ness. I shall therefore,

[I.] Shew you, That the Sinner cannot save himself, merely by the Virtue, Power, and Ef­ficacy, of all that he can do. And yet,

[II.] That it is absolutely necessary that the Sinner do something, in order to his own Sal­vation.

[I.] The Sinner cannot save himself, merely by the Virtue, Power, and Efficacy, of all that he can do. After all that the Sinner can possibly do, towards his own Salvation, yet, as the original Design is from the Grace of God, so the Efficacy is all from the Power of God, and not from the Man himself. For we are born not of Blood, nor of the Will of the Flesh, nor of the Will of M [...]n, but of God, Joh. i.13.

It was possible, indeed, unto Man, in his State of Innocency, to have secured his own Happiness, by his own Power; that is, by the common Con­currence of the Providence of God with his na­tural Powers, or those Powers which God had fur­nished him with as such a Creature; because his Strength was proportioned to that State he was in, [Page 131] and was every Way sufficient to perform that Duty which his Maker required of him. For it may not be supposed that an infinitely wise, and righ­teous, and good God should require more of his Creature, which he had just made, and which had not yet, in any Thing, offended him, than it was capable of performing; and yet, for want of per­forming what was absolutely out of it's Power to do, turn it out of his Favour, and make it a mise­rable Creature, by a positive Act of his own sentencing of him thereto. The Perfections of God, as well as Divine Revelation, assure us, that all the Works of God, as they first came out of his Hands, were very good; and consequently, that Man was made perfect in his Kind, not only in his Body, but in the Purity, and Vigour, of his Mind, which was the Divine Image upon him.

But the Case is greatly altered with fallen Man; for beside the Guilt which he has contracted by the Fall, (which I have formerly observed is justly chargeable upon all his Posterity,) the Mo­ment the first Man sinned he lost his original Rectitude, and his Nature then became polluted, and impure; and, I think, there is no Room to question the Communication of this Impurity unto all his natural Descendants, (as I have shewed,) because he could communicate no other Nature, to them, than that which he had. And because the humane Nature, as lapsed, is become tainted, and defiled, therefore, of Consequence, it has lost it's original Strength, and Vigour, and there is a moral Weakness, and Impotency, upon it; partly, from the Darkness upon the Mind, and partly, from the Prejudices upon the Will, and Affecti­ons, a [...]ising from the Depravation which Sin has brought upon them; and from hence, the Man is, now, whatever he was at first, incapable of yeilding an Obedience, as extensive, and perfect, as the Law of God requireth; and yet if he fail, [Page 132] in the least Tittle, of living up to the whole of his Duty, he will lose his End, and miss of Hap­piness; unless a Dispensation of Grace relieve him. Nor is there any Injury done to Man, or any Injustice in God, in the Demands of an Obe­dience which Man is not, now, able, of himself, to perform; because the Rights of the Divine Au­thority, and the Demands of the Law, remain un­alterably the same; that is to say, God always was, and always will be, our Sovereign Lord, while we have any Being, and it is always due to him, and to his Law, to be obeyed perfectly, without any Defect. The Relief which God hath graci­ously provided for lapsed Man, that his Condition might not be altogether hopeless, and what ren­dereth it a Dispensation of Grace, is, that he is ready to receive us to his Favour, and bestow the Blessing upon us, upon the Consideration of what a Surety has done, and suffered, to merit the Di­vine Favour for us, (whose Merits became ours by our Compliance with such and such proposed Terms,) and his providing, and offering, super­natural Strength, to enable us to come up to the Terms proposed. This is all the Grace that is needed by a fallen Creature, who has greatly weakened, tho' not left, the Powers of Reason; and leaveth him to act the rational Part, in the diligent Use of Means, to secure his own Happi­ness, at the same Time that it shews him, a Suf­ficiency herefor is not of himself.

To him that now, since the Fall, expecteth to be saved by his own Performances, Two Things are requisite, namely, That there be something of Merit, in his good Deeds, to make Amends for his former Offences; and that he has sufficient Power, within himself, to live up to the whole Law, in the utmost Perfection of Obedience, for the future: both of which are wanting to the Sinner, which makes it impossible for him to be [Page 133] saved, by any Virtue, Power, and Efficacy, purely his own. For

1. There can be nothing of Merit in all that a Sinner can possibly do, by which to make Amends for any past Offences. He that has trespassed upon the Divine Law, but in any one Instance, has, by so doing, made a Forfeiture of all that Happiness he was a Candidate for, and incurred the Dis­pleasure of his Sovereign; and therefore, in Order to his escaping Punishment, and having any just Claim to his forfeited Happiness, it is absolutely necessary that there be something, either his own, or another's made his, that shall be meritorious; that is, shall be of sufficient Worth, and Value, in Consideration whereof it will be an Act of Justice, as well as Mercy, in God, to overlook his Guilt, and be reconciled to him; otherwise the Penalty of the violated Law will unavoidably take Place upon him, and render his Condition miserable. No [...] ▪ this is most certainly the Case of every in­dividual Child of Adam, naturally descending from him, that he is become guilty before God, for so the whole World is; Rom. iii.19.

Let us then suppose that this guilty Creature should yield the most perfect Obedience to the Divine Law, even to the least Tittle, for the Time to come, and this accompanied with his deepest Sorrow for his past Offences, yet, it is evident, that it is utterly impossible there should be any Thing of Merit in all this; and that for this plain Reason; because, in the utmost Perfection of such his Obedience, he would but do what the Divine Law ever requireth of him, and so only perform a present Duty; and because the greatest Exactness of Obedience is but a present Duty, therefore there can be nothing meritorious in it, to expiate, and wipe off, a former Crime. Hence our Saviour taught his Disciples, Luk. xvii.10. When ye have done all these Things which are com­manded [Page 134] you, say, we are unprofitable Servants, [...] done that which was our Duty to do. He that p [...]y [...] for a present Purchase, cannot discharge a for­mer Bond by it: nor he that doth a present Duty, by it, make Amends for a former Transgression. Therefore the most critical, and exact, Obedience will not attone for our past Offences. Hence [...] is that the sacred Scripture assureth us, Rom. iii.20. By the Deeds of the Law, there shall no Flesh be justified in his Sight; for by the Law is the Know­ledge of Sin. And as for his deepest Sorrow, this is no more than is agreeable to his rational [...], to be so affected at the Sight of having done a wrong Thing, but is no Amends to his Sovereign for his having violated his Commands.

So that no Man can be saved by the Efficacy of his own Deeds, as to any Thing meritorious i [...] them. All the Merit of a Sinner's being justifyed, accepted, and saved, is from the incarnate Son of God alone, who hath given his Life a Ransom for many, that by his once offering himself to his eternal Father, he might purchase the Forgiveness of Sins, and our final Acceptance with God: for, we are made accepted in the Beloved; in whom we have Redemption, through his Blood, even the For­giveness of Sins. Eph. i.6, 7. So that the meritorio [...] Cause of the Sinner's Salvation, is, not from himself, but from God, who hath provided the Sacrifice of his Son for us, and graciously accepteth the penitent Believer to Favour, and Life, upon the alone Ac­count thereof. And this being such a wondrous Act of Grace in God, towards a rebel Creature, as is to the just Admiration of Men, and Angels, gives the Denomination of a Covenant of Grace, to the Transactions between God, and Man, consi­dered in the Mediator so graciously provided for us, and ascribeth the whole Glory of our Salvation to the infinitely free, and rich, Grace of our God.

[Page 135]2. The Sinner hath not sufficient Strength, and Power, of his own, to perform the whole Will of God. Upon Supposition, that a Man's living up to the whole Law, with the greatest Exactness, were truly meritorious, and were sufficient to make Atonement for a former Transgression, (which I have shewed it is not,) yet, still it would not be possible for any Sinner to be saved by all that he can do; because he has not Strength and Power enough, of his own, to perform the Will of God, and observe the Divine Law, in the full Extent of it, and without all Defect, and Interruption.

For, do but consider what it is that the Law of God requireth of us, even a sinless Perfection in our Obedience, and that to every Iota; that we carefully perform every Duty to God, and to our Neighbour, and ourselves; that our Actions, and Words, and Thoughts, and all of them, be kept under the strictest Government of the Divine Commands; that our Hearts and Souls, be en­gaged in our Obedience, as well as our Bodies; and that we act, in all, from a conscientious Re­gard to the Authority of God; that we constantly intend the Glory of God, as the ultimate End of all we do; and that we patiently submit to all the Disposals of Divine Providence, though ever so Cross to our worldly Interest, and Views, and our present Ease, without the least Murmuring, or Heart-rising against what we meet withal; and that we do all of this always, as long as we live, and that without the least Failure, or Interruption, in any Part of our Duty: And consider also, how much of Darkness we evidently perceive to be upon our Minds; how many Errors, and Mistakes, we are liable to, through the Ignorance that is in us; and what a strong Bias, and Propensity of Inclination, there are upon us, to please, and gra­tify Self, in innumerable Instances, which are con­trary unto the holy Laws of God; and how much [Page 136] this Bias is improved, and strengthened, by the many Temptations that surround us; I say, do but consider, how extensive the Law is, and what Weakness is brought upon the Humane Nature, by the Fall, besides what the Man bringeth upon himself, by his early contracting the Habits of Vice, before he begins seriously to think of saving his Soul, and say now, Who is sufficient for these Things? Where is the Man that is capable of performing the whole Will of God? What Strength, what Power is there left in the fallen Creature to obey the Divine Law, universally, con­stantly, uninterruptedly? Whatever Man might have done, in his State of Innocency, it is cer­tain, the Principles of Rebellion contracted by his Apostacy from God, have stripped him of his Power, for a Life of compleat Obedience, have blinded his Mind, biassed his Will, and Affections, and de­filed his Conscience, and so rendered him carnally minded, at Enmity against God, and not subject unto his Law, nor indeed can he be, Rom. viii.7. until there is a Change wrought in him.

If ever, therefore, the Sinner be saved, it must be by the Virtue, and Efficacy, of a Power supe­riour to his own, assisting, and strengthening of him, to overcome his natural corrupt Inclinations, and surrounding Temptations, and to yield such an Obedience unto God, as will be pleasing, and acceptable unto him. God will not save any who will not be obedient to him, (as I shall shew hereafter,) but then, That he hath pleased to make any Abatements of the rigorous Demands of the Law, and to furnish the Sinner with sufficient Power, to yield that Obedience which he, now, insisteth upon, all turneth upon a Covenant of Grace; wherein there is full Provision, by the Influences of the Death of Christ, and special Operation of the Holy Spirit, to enable the Man to perform an Evangelical, that is to say, a sin­cere, [Page 137] and hearty Obedience unto God; which is what the Divine Majesty, under the Gospel Dis­pensation, requireth of him, instead of an univer­sally perfect Obedience, which is the strict De­mand of the Law. Hence the Apostle says, Rom. v.6. When we were without Strength, Christ died for the ungodly: and, we are not, of ourselves, sufficient to think any Thing as of ourselves, but our Sufficiency is of God. 2 Cor. iii.5. Hence the Prophet Isaiah, speaking of Gospel Times, and the gathering of the Gentiles into the Church, says, Isa. xl.29. He giveth Power to the faint; and to them that have no Might, he increaseth Strength. Hence also, you find, in the sacred Scriptures, the great Works of Con­version, and Salvation, ascribed to the mighty Power of God alone, even to that Power which created the World, and can raise the Dead. There­fore the preaching of the Gospel is said to be, Rom. i.16. The Power of God unto the Salvation of every one that believeth; and we are said to be, Eph. ii.10. The Workmanship of God, created, in Christ Iesus, unto good Works; and we read, of the exceeding Greatness of his Power, to us ward who believe, ac­cording to the working of his mighty Power, which he wrought in Christ when he raised him from the Dead. Eph. i.19, 20.

Since therefore the Sinner, when he has done his best, cannot merit any Thing at the Hands of God, and has not sufficient Strength, of his own, to perform the whole Divine Law, it followeth, that it is impossible he should be saved by the Virtue, Efficacy, and Power, of his own Perfor­mances: his Salvation doth not result from him­self, but from the sovereign and rich, Grace, and the mighty, and efficacious, Power, of God. Rom. ix.16. It is not of him that willeth, nor of him that runneth, but of God, who sheweth Mercy.

Before I proceed any farther, let us make a few [Page 138] Reflections on what has been observed, under this Head.

USE. 1. This teacheth us the very great Danger there is in depending upon our own Works, [...] meriting any Thing at the Hands of God. Since there can be nothing of Merit in all that M [...]n can do, therefore for any to place their Trust in any Works of their own, as meritorious, will be but to lean upon a bruised Reed, which will cer­tainly deceive them; and to build their House, their Hope of Salvation, upon a sandy Founda­tion, which will not endure the Trial. Besides, for a Man to depend upon his own Works, as merit­ing any Thing for him, will be to disclaim the crucified Jesus, and shut his Merits out from having their proper Influence into his Salvation; th [...] which, what can be more contrary to the whole Strain of the Gospel, as well as dishonorable to Christ? The great Design of the Gospel is, to shew us how infinitely we are beholden to Jesus Christ, for his purchasing Pardon, and Grace, and Life, for us, at the Expence of his own most precious Blood. And needs then must it be ex­ceeding dangerous for any, thus to frustrate the Grace of God, and render the Death of Christ, as to them, in vain, by their fond Imagination of their being saved by Works of their own. So, Israel hath not attained to the Law of Righteousness; wherefore? because they sought it, not by Faith, [...] as it were by the Works of the Law. Rom. ix.31, 32. For they being ignorant of God's Righteousness, and going about to establish their own Righteousness, [...] not submitted themselves [...] the Righteousness of God. Ch. x.3. For if Righteousness come by the Law, then Christ is dead in vain. Gal. ii.21.

2. This also teacheth us the great Folly, and Arrogancy, of those who dream of Works of Su­pererogation. It is one of the remarkable In­stances of the Folly, and Pride, of the Church of [Page 139] Rome, that she teaches her Votaries, that they may lay up a Stock of good Works, over and above what is necessary for themselves, to supply the Defects of their Neighbours, who may be less ex­act in their Obedience; and upon this Founda­tion, very many of their superstitious Practices, are built; as their praying to dead Saints, their Indulgences, and Pardons, and praying Souls out of Purgatory; &c. But how amazing is the Folly, even to Stupidity! How excessive is the Pride! Nor can I see it to be reconcileable to any Prin­ciples but these Dregs of the Romish Apostacy, for any pretended Protestant to affirm, that every true Believer may be called the Lord our Righteousness. Our Blessed Lord hath taught us, that the wise Virgins answer the Foolish, who beg it of them to give them of their Oil, Matth. xxv.9. Not so, lest there be not enough for us, and you. Can a Man have Oil to spare? Can he have Grace enough for himself, and others? Who cannot pos­sibly live up to that Perfection, which the Law requireth of him; and if he could, would merit nothing thereby, for himself, much less for ano­ther.

3. This teacheth us where to place our whole Dependance, and to whom we should go, for Sal­vation, and where to ascribe all the Glory of it. Not unto us, O Lord, not unto us, but unto thy Name be all the Glory. Not to ourselves, or an Arm of Flesh, but to the rich Grace of God, and the Merits of Jesus Christ. It is all from the infinite Grace of God, designing, and laying out the Scheme, and perfecting of it, in the Methods of boundless Wisdom, and Love; and the Merits of Jesus Christ, who hath loved us, and washed away our Sins, in his own Blood; and the Efficacy of the Divine Omnipotent Spirit, the Fruit of the Grace of God, and Purchase of Christ, who quickeneth whom he will, and divideth to every Man sever­ally [Page 140] as he will; that any are converted, and par­doned, and saved. And this should put us upon going to this one God, Father, Son, and Holy Spirit, for the Manifestation of his Grace to us, in the Workmanship of the Holy Spirit in us, and Appli­cation of the Merits of his Son to us, that we might be the Heirs of the Hope of Life. For whither shall we go, but unto him, with whom are the Words of eternal Life? This also should direct us to ascribe unto God the Glory of his Grace, manifested towards us in JESUS CHRIST our Lord; saying with the Apostle, Eph. ii.4—8. God, who is rich in Mercy, for his great Love wherewith he loved us, even when we were dead in Trespasses, and Sins, hath quickened us, together with Christ; — that, in Ages to come, He might shew the exceeding Riches of his Grace, in his Kindness towards us, through Christ Iesus: for, by Grace ye are saved, through Faith, and that not of yourselves, it is the Gift of God.

Having said these Things, to prevent Mistakes, I now go on, to maintain the Assertion; viz.

[II.] That it is absolutely necessary that the Sinner do something, in order to his own Salva­tion. Though the Sinner cannot be saved, mer [...] ­ly by the Virtue, Power, and Efficacy, of his own Performances, yet God never designed to en­courage him in his Sin, by leaving him under the Dominion of Sloth, and Idleness, and an inactive Unconcernedness, about his Soul, and his eternal Interest; as if there were nothing for him to do, but to lie still, contented in his Sin, and Rebel­lion, against his Maker, until it should please God, by his own almighty Power, and sovereign Grace, to convert, and save him. I know of nothing but a positive Divine Command, that could more embolden any Man in his evil Ways, and vindi­cate, and truly excuse, him, in his leading a Life of Irreligion, and Debauchery. But is it possible [Page 141] for the Holy God, who is of purer Eyes than to behold Iniquity, thus to Countenance Sin, and abet the Sinner, in all his vicious Courses of Ungodly­ness, and Unrighteousness? No verily: Nothing is more contradictory to his Nature, and declared Will. And therefore the infinitely wise God, who is perfectly well acquainted with the humane Weakness, has, nevertheless, assigned to him, as a rational Agent, a Work to do; and perempto­rily demanded it of him, to be active, and diligent, in his Attendance upon it, that he may not finally perish, through his own Sloth, and Negligence. Thus, He has commanded us, Phil. ii.12. to work out our own Salvation, with Fear, and Trembling: Eccl. ix.10. to do with our Might, whatsoever our Hands findeth to do: Joh. ix.4. to work while it is called to Day, e'er the Night come, wherein no Man can work: and, 2 Pet. i.10. to give all Diligence to make our Calling, and Electio [...] sure. Hither, also, look all those Texts, that require it of us, to run, to wrestle, to strive, to fight; that is, they enjoin upon us to use utmost Diligence, and begrutch no Pains, to obtain the incorruptible, and heavenly Crown. And he reproveth the Sinner's Sloth, and Negligence, saying, Matth. xx.6. Why stand ye, here, all the Day idle? and pronounces a most heavy Doom upon the slothful, as a wicked Ser­vant, saying, Matth. xxv.26, 30. Thou wicked, and slothful Servant; cast ye the unprofitable Servant into outer Darkness, there shall be weeping and gnashing of Teeth. All of which plainly speaketh the ab­solute Necessity of the Sinner's being active, in doing something, in order to his own Salvation. Though he cannot save himself, by his own Power, or merit Heaven by his own Performances, yet there is something that lieth within his Power, weak as he is; and this he must do, as ever he would hope to be saved.

And this leads us into the grand Inquiry, What [Page 142] is it that the Sinner must do? What is necessarily incumbent, on his Part, that he may obtain Sal­vation?

Now, there are two Things, which comprehend in them all that is required of the Sinner, both of which are plainly included in the Language of the Iayler, What must I do to be saved? It speaks his hearty Desire to know the Way of Salvation, his Willingness to be acquainted with his Duty, and his Readiness to take proper Pains to inform him­self; and it shews also his Resolution to re­duce his Knowledge into Practice, and do whatso­ever he should know to be his Duty to do, in order to the obtaining the Salvation of his Soul. And accordingly the Answer to the Enquiry, Wh [...] must the Sinner do to be saved? lieth in these two Words, Knowledge, and Practice: The first of which I shall particularly consider in the latter Part of the Day.

I Shewed you, in the Forenoon, That the Sinner cannot possibly save himself, because he cannot merit any Thing at the Hands of God, by all that he can do, nor has he sufficient Strength, and Power, of his own, to perform the whole Will of God. Nevertheless it is absolutely necessary that the Sinner do something, in order to his own Sal­vation. I now proceed to a particular Consideration of what the Sinner must do; namely,

I. The perishing Sinner must know all that is necessary to his Salvation.

II. The perishing Sinner must reduce his Know­ledge into Practice, and be ready to do all that he shall know to be his Duty. I shall offer some Things to the First of these, at this Time: viz.

[Page 144]I. The perishing Sinner must know all that i [...] necessary to his Salvation: all that is necessary for him to know. And, indeed, our Knowledge of the Things necessary unto Salvation, is to be laid in the Foundation, as of our Practice, so of our Hopes of being saved, proportionable to the Advantages, and Opportunities, which Persons have of coming at the Knowledge of them. Therefore our future Happiness is sometimes re­presented, in the Scriptures, as turning upon our Knowledge: as our Lord said, Joh. xvii.3. This is eternal Life, to know thee, the only true God, and Iesus Christ, whom thou hast sent. What there­fore every Sinner has to do is, to take Pains to inform himself, that he may be acquainted with those Things which are necessary for him to know. Here then observe;

1. There are certain doctrinal Articles to be believed, and Duties to be performed, in order to the Sinner's Salvation. The Christian Religion, (and the Method of a Sinner's Salvation contained in it,) doth not consist of any uncertain Principles, or an indigested Heap of Articles, and Duties which a Man accidently stumbles upon, or which, casually come into his Mind; nor of such as are purely the Result of humane Invention, Inclina­tion, or secular Interest; but it is a well digested Scheme, the Product of infinite Wisdom, and Un­derstanding, and containeth in it certain, and established Articles, necessary to be believed by us, and plain Duties, necessary to be practised by us, and these in order to promote the highest, and noblest Ends that can be, the Glory, and Honour, of our great Maker, and our own everlasting Well-Being.

Thus, as Articles of our Faith, the Christian Religion containeth in it, the Doctrine of one, only, living, and true God, Father, Son, and Holy Ghost, infinite, eternal, unchangeable, in his Being, Wis­dom, [Page 145] Power, Holiness, Justice, Goodness, and Truth, the Maker, the Preserver, and the Ruler of the World. It containeth in it, the Doctrine of Jesus Christ, his being the only begotten Son of God, the promised Messiah, the Saviour of the World, in the Fulness of Time, appearing in the humane Nature, and offering of himself unto the eternal Father, a Sacrifice, for the Sin of the World, rising from the Dead, on the third Day, ascending up into Heaven, and sitting at the right Hand of God, making continual Intercession for us; and that he will appear a second Time, as the great Judge of the World. It containeth in it, the Doctrine of the Holy Spirit, as the principal Agent in the forming of the new Creature, as the Director and Leader, of us in the Paths of Righ­teousness, and the Bestower of all Comfort upon us. It containeth in it, the Doctrines of the Re­surrection of the Dead, the final Judgment, and the everlasting Rewards, and Punishments, of the future World. And it containeth in it, the Doc­trines of Regeneration, the Necessity of the New Birth, of Repentance, and an holy Life, and of the Word, Sabbaths, Sacraments, and Prayer, as the ordinary Means of producing Holiness of Life in us.

And as it containeth these Doctrinal Articles, most, if not all, necessary to be believed by us, so the Christian Religion consisteth of many Duties, to be performed by us, which may be all compre­hended under that general Expression, of living soberly, righteously, and godly, in this present World. It is the great Design of the Gospel of our Sal­vation to teach us these Articles of Faith, and bring us to the Practice of these Duties, and of all that are comprehended in them, and fairly re­ducible to them.

2. The Knowledge of these Doctrines, and Duties, is necessary to our being saved. The [Page 146] Sinner's Salvation, (I am speaking of such as live under the Gospel,) turns upon his Belief of the Gospel Revelation, and his practising the Duties contained in it, so far as he has Opportunity, and Occasion, to attend them; because the Gospel Re­velation is the full, and only, Discovery of the Divine Mind in what Way a Sinner may be saved: and this plainly telleth us, Mar. xvi.16. He that believeth, and is baptised, shall be saved: and, Rev. xxii.14. Blessed are they that do his Command­ments, that they may have Right to the Tree [...] Life.

But, unless the Sinner knoweth what the Gos­pel requireth him to believe, and do, how can he, either believe, or do it? Here, I do not mean▪ that it is necessary unto Savation, that every Per­son so know the great Doctrines of the Gospel▪ as to be able to unriddle all the Mysteries con­tained in them, or to be able to answer all the Objections, which crafty Men, who are subtle to deceive, may possibly propound to them; nor yet so to know all the Duties of Christianity, as to be nice Casuists in every possible Difficulty; but it is necessary to every one that would be saved, to be so far acquainted with the great, and main, Articles of the Christian Religion, as is requi­site to his firm Belief of all that is essential to a true Believer; and with the great Duties of Chris­tianity, as is sufficient to direct, and govern, his Heart, and Life, by the Rules of Piety, Justice, and Temperance. Thus far, I readily acknow­ledge, our Belief, (and Practice too,) is founded in our Knowledge, and what a Man knoweth no­thing of, he cannot believe. But then, this does not necessarily intend any more than, that a Man be acquainted with the Proposition, to be be­lieved, and understand the Terms of it; and it by no Means followeth, that a Man must understand the Essence, or Mode of Existence, of the Thing [Page 147] spoken of in the Proposition; or that he should un­derstand the Ratio of the Truth, or Doctrine, contained in such Proposition, before he believeth the Proposition, which he fully understandeth. For Instance; I should have all imaginable Rea­son to believe the Truth of this Proposition, whose Terms I understand, That the Square of the longest Side of a Right-angled Triangle is equal to the Square of the two shorter Sides, when several Persons, of approved Integrity, and Skill in the Mathematicks, tell me it is so; though, at the same Time, I should be entirely ignorant of the Ratio of it, and be uncapable of understanding it, for want of a more thorow Acquaintance with the Mathematicks. Therefore, to lay this down for a Principle, that we are to believe nothing but what [...] understand, meaning thereby, that we must not only understand the Terms of the Proposition, but, have a clear Idea, of the Ratio, and Nature, of the Thing spoken of, is to lay down a very false Principle; and it sheweth the Weakness of those that assert it, as well as the Weakness of all the Structure they build upon it. It is an infalli­bly true Proposition, That God is; but where is the Master of Reason that understandeth what God is? It is an undoubted Proposition, which every Man firmly believeth respecting himself, I Exist; but where is the Man that thorowly knoweth his own Nature, or the Manner of his own ex­isting? There are, and will be, Mysteries in Christianity, as well as in Nature, (let Men say what they will,) though the Words of the Revela­tion are perfectly well understood, and gramma­tically put together. And notwithstanding all the Mysteriousness that there may be in the Nature, Modus, or Ratio, of a Doctrine revealed from Heaven, yet this hindereth not, but that we are bound to believe such a Revelation, properly at­ [...]ested; and this is not to believe in empty Sounds, [Page 148] but to believe Truths, handed to our Minds by such Words, regularly connected, as are easy, and familiar to us; which is all the Way of believing that I know of.

Thus, I say, it is necessary that Sinners become acquainted with the essential Articles of the Chris­tian Religion that they may believe them, and with it's Duties, that they may do them. For while Persons remain ignorant of the Doctrines, and Laws, of Christ, which contain the Way unto Sal­vation, how is it possible they should be saved? seeing they know not the Path-Way thereof. This, peculiarly, is that Knowledge, which, the Wise Man telleth us, Prov. xix.2. it is not good that the Soul be without.

A Man, indeed, may know a great Deal, may be well read in the Doctrines, and Duties, of Chri­stianity, and yet not be saved after all; because, it is possible, he may act contrary to his Light and Knowledge. But if he remain entirely ignorant of the Way of Salvation, if he knoweth not what he must do to be saved, how then can he be saved? If the Understanding be not informed, and en­lightned, how shall the Man act any otherwise than as the Brute Creature, by external Force, and Im­pulse? Or how shall the rational Mind be directed to the proper Object, or right Manner, of it's re­ligious Worship, and Adoration? Nay, how shall the Hands, and Feet, be guided unto any vertuous Action? That is, without Knowledge the Man acteth blindly, and in the Dark, and can never offer unto God a reasonable Service. Hence said our Saviour, Matth. vi.23. If thine Eye be evil, thy whole Body shall be full of Darkness; if, therefore, the Light that is in thee be Darkness, how great is th [...] Darkness? Men may be in the Light, and it prove their Condemnation, because they act contrary to the Light which they have; but if they are in total Darkness, if the Light that is in them b [...] [Page 149] Darkness, and that through their own Default, be­cause they shut their Eyes, and act as if they were in the Dark, how can they possibly escape Con­demnation? Yet a little while, (said Christ) the Light is with you; walk while ye have the Light, lest Darkness come upon you; for he, that walketh in Darkness, knoweth not whither he goeth; While ye have the Light believe in the Light, that ye may be the Children of the Light. Joh. xii.35, 36. And the Apostle Iohn said, 1 Joh. i.6. If we say we have Fellowship with him, and walk in Darkness, (the Darkness of Ignorance, and Sin,) we lie, and do not the Truth. He will but deceive himself with vain Hopes of Salvation, who is in the Dark about the Way leading thereto; which is generally the Case of the Heathen World, who, tho' they have some Hope, or rather Notion, of a future Happi­ness, yet, are destitute of Gospel Light, which alone sheweth the Way to it.

It is not to be wondered at to see Men do amiss, who know no better. If they are Strangers to the true God, how shall they serve him? If they are in Ignorance by what Means to appease his Anger, how shall they be at Peace with him, and reap the Benefits of his Friendship? If they know not Jesus Christ, but are utter Strangers to his Person, Offices, and Benefits, how shall they believe in him, and be saved by him? Hence we find so great a Stress laid, in the Scripture, upon Know­ledge, that our Renovation is said to be in Know­ledge; Col. iii.10. and they, that take away the Key of Knowledge, are said, Luk. xi.52. to hinder Men from entering into the Kingdom of Heaven: and it is given as the Reason, why the Iewish World did not receive, and believe, on Christ, Joh. i.10. because the World knew him not. Whilst Persons know not their Duty, how can they possibly per­form it? It is a reasonable Service which God re­quireth of us, and not what we stumble upon by [Page 150] Chance. The ignorant Soul is evidently perish­ing, and his Condition is hopeless, at present, be­cause his Ignorance hinders his doing any Thing towards his own Salvation. Therefore the Pro­phet observes, Isa. lix.8. The Way of Peace they know not, and there is no Iudgment in their goings; they have made them crooked Paths, whosoever goeth therein shall not know Peace. So that it is necessary that Sinners be acquainted with the great Fundamental Doctrines, and Duties, of the Christian Religion, in order to their being saved. And therefore,

3. The Sinner must take Pains to inform him­self in the Knowledge of those Doctrines, and Duties. Since there are various Doctrines to be believed, and Duties to be performed, in the Chris­tian Life, and the Knowledge of these is necessary to our Faith, and Practice, because, without the Knowledge of them, we can neither believe the one, nor practice the other, therefore, this is what the perishing Sinner, who is advantaged with the glad Tidings of the Possibility of Salvation, has firstly to do, namely, to be at some Pains with himself, to inform his Mind, that he may know what those Doctrines, and Duties, are, which are necessary for him to believe, and do. For, this Knowledge is not born with any Man, nor does he bring into the World with him any natural Light, which is sufficient, of itself, as he groweth up to Years of Understanding, to discover these Things unto him; though he bringeth with him a Capacity to receive the Light, when it is objected to him, and the Clouds, and Dust, that surround him, are removed. It may be truly said, to every Man, that has any Knowledge of these Divine Things, as Christ sai [...] to Peter, with Respect to one of the essential Articles of our Faith, Matth. xvi.17. Flesh, and Blood, hath not revealed it unto thee, but my Father, which is in Heaven. For the Things that are necessary unto Salvation are spiritual, and [Page 151] heavenly, and so only spiritually discerned, by the Revelation of the Gospel, and the Assistance of the Spirit of God: for the natural Man, says the Apostle, 1 Cor. ii.14. receiveth not the Things of the Spirit of God, for they are Foolishness unto him; neither can he know them, because they are spiritually discerned.

Something, indeed, of the Knowledge of God, and the Duties of Morality, may be discovered by the Light of natural Reason, and Conscience; but the great, and peculiar, Doctrines of the Gos­pel, and how to worship God acceptably, and even the moral Law, in the full Extent of it, as enlarged, and explained, and refined, by the great, and only, Saviour of the World, turn purely upon Revelation: tho' some, who have the Ad­vantage of Revelation, are ready vainly to imagine, that their own Reason is sufficient for all the fine Discoveries, which that Revelation has helped them to.

God has been pleased graciously to condescend to our Weakness, and made a full, and clear, Re­velation of all that is necessary to be known by us, in order to our Salvation: He sent his Pro­phets, in ancient Times, fully commissioned with Authority from him, to declare his Mind, and Will, unto his People; and, in the latter Days, hath spoken to us by his Son, who lay in the Bosom of the Father, and was perfectly acquainted with all the Divine Counsels of Peace, whom he hath sent to teach, and instruct, Sinners, in the Way of Life, as well as to die for them. And Jesus Christ hath been faithful, in the House of God, as a Son, personally declaring what he had re­ceived of the Father; and hath commissioned, and inspired with his Spirit, his holy Apostles after him, to make such farther Discoveries, of the Mind of God, as were necessary to compleat the Canon of the Scripture, and render it a perfect Rule of Faith, and Manners. Farther also, Jesus Christ [Page 152] hath commissioned a standing Order of Men, whom he has promised to be with to the End of the World, Matth. xxviii.19, 20. to go, and dis­ciple all Nations,— teaching them to observe all Things▪ whatsoever he hath commanded. And, I trust, we can appeal to our People, and say, with the great Apostle Paul, Acts xx.20. We have kept back nothing that was profitable unto you; and that we have not shunned to declare unto you all the Counsel of God. v. 27.

But though, it hath pleased God to make the clearest Revelation of what he requireth of us, and his Ministers should be ever so faithful in in­structing their People, what that Revelation is, and in their best Endeavours to enforce, not by Violence, but by Reason, and Persuasion, the Be­lief, and Practice, of it; yet, if Persons will not, themselves, be at any Pains, to improve the Helps and Advantages, God has favoured them with, that they may come to the Knowledge of the Truth, as it is in Jesus, they will, after all, remain in Ig­norance, and perish among them that are lost. If, therefore, perishing Sinners would be saved, they must thirst after this Knowledge, and En­deavour, in all proper Ways, to enlighten their Minds, that they may know the Things which are freely given us of God.

To this End, they must daily read the Word of God, and search the Scriptures, which contain the whole of the divine Revelation, that they may see with their own Eyes, and found their Faith, and Practice, upon the Word of God, and not the Creeds, and Commandments, of Men, nor the uncertain Impulses of their own Minds. Thus God's People of old, were commanded, Deut. xi.18, 19. ye shall lay up these my Words in your Heart, and in your Soul, and bind them for a Sign upon your Hand; and you shall teach them your Children, &c. And the Bereans are commended, Acts xvii.11. [Page 153] In that they searched the Scriptures daily, whether those Things were so.

But beside this, they must also attend upon the Word preached, and so wait at the Posts of Wis­dom's Gate, and hear, that they may receive In­struction in the Words of Life; for Faith cometh by Hearing, and Hearing by the Word of God, Rom. x.17.

To these they must add their frequent, and serious Meditation upon the Word read, and heard; call to mind the Truths that have been handed to them, and weigh well the Doctrines, and Duties, that have been taught them, that, by ruminating upon them, they may the bet [...]er digest them, and see more of the Nature, Ex­cellency, and Necessity, of them, and may have them ever ready at hand to influence them in the Whole of their Conduct and Behaviour.

And when there occurreth any reasonable Diffi­culty to them, in any Article of Faith, or any practical Duty, it would be Prudence in them to have Recourse to such as may be more knowing than themselves, especially to their Ministers, not dogmatically to determine their Faith, or enjoin their Commands upon them, but to open to them the Scriptures, enlighten their Minds, and ex­plain their Difficulties, that they may be enabled, themselves, to see their Way more clearly.

To all of which they must add their fervent Prayers to the Father of Lights, that he would please to cause a divine Light to shine into them, and give them Understanding, that they might know the Way in which they should walk, that they may live and keep the Word of God; saying, with the Psalmist, Ps. cxix.18, 19. Open tha [...] mine Eyes, that I may behold wondrous Things out of thy Law; I am a S [...]ranger in the Earth, hide not thy Commandments fr [...]m me.

For all of these, (which I have but now hin [...]ed at, [Page 154] and shall have Occasion to speak more largely to hereafter,) are proper, appointed, Means of com­ing at the Knowledge of those Things which are necessary to be known, in order to Salvation. And these are what the Sinner can do; he can read, and hear, and meditate, and ask Advice, and pray to God; and these he must do, or he will neglect the Means of Salvation; and if he con­tinue ignorant, and, at last, perish for lack of Vi­sion, it will be a wilful Ignorance, in him, and his Destruction will be from himself. This is the Direction, and Encouragement, of the Wise Man, Prov. ii. ini [...]. My Son if thou wilt receive my Words, and hide my Commandments with thee, so that thou incline thine Ear unto Wisdom, and appliest thine Heart unto Understanding; yea, if thou cryest after Knowledge, and liftest up thy Voice for Understand­ing, if thou seekest her as Silver, and searchest for her, as for hid Treasures; then shall thou understand the Fear of the Lord, and find the Knowledge of GOD.

This, then, is the first Thing the perishing Sin­ner has to do, in order to his being saved, namely, to get his Mind well informed, by a diligent Use, and Improvement, of all proper Means, that he may know what is necessary to be known by him.

From what has been said, upon this Head, we may learn these Things, viz.

USE. 1. That a Man cannot, regularly hope to be saved in all Religions.

There are some Things necessary to be known, and done, in order to Salvation; and unless those necessary Things are to be found in all Religions, (which they are not, because some of them, at least, depend upon Revelation, which some Reli­gions, in the World, are wholly destitute of,) a Man cannot be saved in all Religions; because he cannot know, and do, all that is necessary to Salvation: and because these necessary Things are [Page 155] peculiar to the Christian Religion, therefore, there is no Salvation, that we know of, but in, and by, That only; and of Consequence no Man can re­gularly hope to be saved, in any other Religion. The Doctrines of the Christian Religion are cer­tain, and invariable; The Canon is compleated by Inspiration from God; and what has so come from God no Man may alter, add to it, or diminish from it. The Duties of Christianity are the same, thro'out all Generations, and incumbent upon all Persons, in like Circumstances; and therefore were not intended for one Sett of Men that call them­selves Christians, and not for another; and it is in the Knowledge of these Doctrines, and Practice of these Duties, that God has been pleased to let the World know, that Salvation is attainable; and he has not informed us of any other Method of Men's being saved. Therefore we may safely conclude, that we know of no Salvation, attain­able by any Man, but in the Christian Religion; because Salvation does not necessarily result from the Divine Nature, but is a free Act of the Divine Good-Pleasure. Hence, let Men be of what Re­ligion they will, and appear externally very De­vout towards God, and Just towards Man, yet, if the Doctrines they embrace, are not Christian, but Pagan, or Mahometan, or Iewish, and if the Duties they perform are not such as are required of them in the Christian Religion, and done by them upon the Foundations of that Religion; yea, suppose a Sect, that are called Christians, who yet hold those Tenets, and do those Things for Duties, which are truly contrary to, or subversive of, the Chris­tian Religion; all their apparent Devotion, and exemplary Justice, will not avail them to Salvati­on, that we know of. That is, as far as we are capable of forming any Judgment, a Man cannot be saved in all Religions, nor regularly hope for it.

2. We may from hence see, that it is very un­safe [Page 156] trusting to this Principle, That a Man shall be saved, by living up to the Light, and Know­ledge, which he has. For I do not know, no [...] have I any solid Foundation to build such a Con­clusion upon, That any Man shall be saved, who liveth up to his natural Light, (supposing such a Thing,) while he is wholly destitute of Revela­tion; because all the possible Ways of Salvation, that we can know of, must be included in a Divine Revelation, and not inferred from the Nature of God; (as I have formerly shewed.) Much less then can it be safe for any, who have a Divine Revelation in their Hands, to choose to follow the Dictates of their own Reason, without any Regard had to that Revelation. For, though, I doubt not, where there is a sincere Willingness to know, and do, according to what the Christian Religion requireth, God will graciously accept, ac­cording to that a Man hath, and not according to that [...] hath not, 2 Cor. viii.12. yet, he that hath the Mean [...], and Opportunity, of knowing, and doing, better, and, for Want of a due Improvement of them, liveth in the Disbelief of any essential Article, and Neg­lect of any of the great Duties, of the Christian Religion, can have no good Grounds to hope that he shall be saved: because the Belief of those Ar­ticles, and Practice of those Duties, are necessary, to Salvation, according to the Gospel Dispensa­tion; and all the Ignorance such an one can pre­tend to is wilful. Luk. xii.48. He that knew [...] (his Lord's Will,) and did commit Things worthy [...] Stripes, shall be beaten with few Stripes; compared with him who sinneth directly against Light, and Knowledge.

3. We may from hence learn, how justly they will miss of Salvation who will not be at the Pains to inform themselves, in what is necessary for them to know. For, they must make light of Salvati­on, indeed, who, though they hear of the Excel­lency, [Page 157] and Possibility, of it, yet, do not think it to be worth their while to be at any Pains, to acquaint themselves with what is necessary for them to know, that they may be saved. Sure­ly, nothing can be more Just, than that they should go without the Benefits of it, who do not esteem it worth their having. The Apostle said, 2 Cor. iv.3, 4. If our Gospel he hid, it is hid unto them that are lost; in whom the God of this World hath blinded the Minds of them which believe not, lest the Light of the glorious Gospel of Christ, who is the Image of the invisible God, should shine into them. This is true, not only of those Nations, who never had the Gospel preached to them, but of those, who, though they live where the Gospel is preached, yet, remain in gross Ignorance, thro' the Blindness of their Minds, the Prejudice of various Lusts, and their wilful neglect. For the Gospel, or Methods of Salvation, by Jesus Christ, are as truly hid from them, who will not endeavour to acquaint themselves with them, as from those who do not enjoy them: As those are in Dark­ness, who shut their Eyes against the Light, as truly as those who have not the Light shining upon them. And this wilful Ignorance will be so far from an Excuse for them, another Day, how [...]ver they may think themselves excused by it now, as that it will greatly aggravate their Condemnation; because, they enjoyed the Means of Knowledge, but refused to improve them. They will not only, as certainly miss of Salvation as the Pagan World, but, their Punishment will be so much the greater, because their Ignorance was affected; which ar­gueth a very high Degree of Slight, and Contempt, cast upon the offered Mercy of God. Hence it was, that our blessed Saviour said, John iii.19. This is the Condemnation, (this in a peculiar Man­ner is the aggravated Condemnation,) that Light is come into the World, but Men love Darkness, ra­ther than Light, because their Deeds are evil.

[Page 158]4. Hence learn, That it is your great Duty, and the first Thing you have to do, in order to your Salvation, to be at Pains to inform yourselves of all that is necessary to be known. This is what nearly concerns you; and should stir you up to do what you can, that your Minds may be in­structed in all necessary Truths; (Especially those of you who are very much interrupted, the greatest Part of the Year, by your being upon the Waters, should the more diligently improve this recess of the Winter, to gain the Knowledge of spiritual and divine Things;) and put you upon begging it of God, to make your speculative Knowledge to become a saving Illumination, through the Influ­ences of his Holy Spirit, and that he would give you a spiritual Understanding in the Mysteries of his Kingdom. And need have you to take Pains to inform yourselves better, because it is to be feared, that many among us, and through out the Christian World, notwithstanding all the Labour that is be­stowed upon them, and though they are taught better, yet through their Heedlessness, and Neg­lect duely to improve the Means they enjoy, re­main in great Ignorance of the Doctrines, and Duties, of the Christian Life, to this very Day: and it may be said to such, as the Apostle to some of the Hebrews, Heb. v.12. When for the Time ye ought to be Teachers, ye have need that one teach you again which be the first Principles of the Oracles of God; being Babes, and unskilful in the Word of Righ­teousness. I charitably perswade myself, that many Persons would do better if they knew better: they would not allow themselves in such ill Things, as they do, to the Dishonour of God, and the Injury of their Neighbour, were it not that the loose Edu­cation they have had, and their Prejudice in Fa­vour of Self, blind their Eyes, that they [...] not see that they do very wrong Things; and so their Ignorance is very much the Cause of their [Page 159] ill Manners. But then such their Ignorance is very much their own Fault, when a little close thinking, and examining of the Rule, would shew them their Mistake, and correct their Errors.

Well then; have you any serious Thoughts of being saved? Do you hope that God, for Christ his Sake, will pardon all your Sins? Do you ex­pect to go to Heaven when you die, and leave this World? And will you not then be at some Pains to know the Way thither? Will you not en­deavour to acquaint yourselves with what you must believe, and do, in order to your Interest in Christ, and Salvation by him? Will you not be more con­stant, and attentive, in your reading, and hearing, the Word of God? Will you not more accustom yourselves to frequent, and serious, Meditation, on spiritual, and divine Things? Will you not consult your Teachers, and meekly submit to their faithful Instructions? Will you not, from this Time, be more constant, and fervent, in Prayer to God, to enlighten your Minds, and shew you the Path of Life, and cause you to walk in it? Believe it; if you neglect these Things, your Ig­norance of God, and Religion, will be no Excuse to you, in the great Day of Account; however any may palliate their Crimes, and silence the Clamors of their own Consciences, and stop the Mouths of their Neighbours, by this vain Pre­tence, now. Hence, you may observe the great God saying, concerning his antient People, Isa. xxvii.11. It is a People of no Understanding; there­fore he that made them will not have Mer [...] on them, and he that formed them will shew them no Favour.

God has been at the Pains, not only, to give you the common Understandings of Men, but, to bring his Word home to you, to put it into your Hands, that it may be as a Lamp unto your Feet, and a Light unto your Path, and therein has plainly told you, what you must do to be saved; He has [Page 160] shewed you what is the good Way you should walk in, and warned you of the Danger of all evil, and sinful Ways, that you may avoid them▪ and he has sent his Servants, his Ministers, rising early, and sending them, even from your Youth up, to take you by the Hand, and lead you in the Way wherein you should go. Thus God has done his Part, and the Means are plainly before you, and within your Power.

But if, after all, you will not do your own Part, and improve the Means you enjoy; if you will cast the Word of God behind your Backs, and absent yourselves from the House of God; or will not mind what you read, and hear, nor ask it of God to seal Instruction to you; know it for cer­tain, that it will be a wilful Ignorance in you, if, under all these Means, you should remain Strangers to the Things of your Peace; and if, at last, it should be said of any of you, as of God's profes­sing People of old, Hos. iv.6. My People are de­stroyed for lack of Knowledge, you will be found to be Self-Destroyers; and have no Body to blame but your own selves, because you rejected Knowledge, and despised Instruction. And, Oh! how sadly will you mourn, at the last? when thy Flesh, and thy Body, are consumed: and thou shall say, How have I hated Instruction, and my Heart despised Reproof, and have not obeyed the Voice of my Teachers, nor enclined mine Ear to them that instructed me? Think therefore, seriously, of those awful Words of our Saviour, (with which I now conclude,) Joh. xv.22. If I had not come, and spoken to them, they had not had Sin; but now they have no Cloak for their Sin.

THE Doctrine, I have once and again offered from these Words, you may remember, was,

DOC. It is of the highest Concernment to perish­ing Sinners, to be very solicitous, what they shall do to be saved: or, to know, and practice, all that is necessary, in order to their Salvation. The Method I have proposed to pursue, in discoursing upon this Text, and Doctrine, is,

I. To shew you what it is to be saved; or, what is that Salvation which perishing Sinners stand in Need of.

II. To evidence that perishing Sinners may be saved; or, there is a Possibility, notwithstanding their present miserable Condition, that they may be eternally saved.

[Page 162]III. That perishing Sinners must know, and practise, all that is necessary; in order to thei [...] Salvation; or, there is something to be done, by them, that they may be saved.

VI. This is a Matter of the highest Concernment to them, and therefore they ought to be most seri­ously solicitous about it. Having, in some former Discourses, shewed you what Salvation is, and the Possibility of it, I entered upon the Third of these Heads, the last Opportunity: viz.

III. That perishing Sinners must know, and practise, all that is necessary, in order to their Sal­vation; or, there is something to be done, by them, that they may be saved. Under this Head, I proposed to consider these two Things, for the clearing of it. viz.

[I.] That the Sinner cannot save himself, merely, by the Virtue, Power, and Efficacy, of all that he can do. And yet,

[II.] That it is absolutely necessary that the Sinner do something, in order to his own Sal­vation. And wha [...] he must do, I said, is compre­hended under that of his Knowledge, and his Practice.

I. The perishing Sinner must know all that is necessary, in order to his Salvation.

II. The perishing Sinner must reduce his Know­ledge into Practice, and be ready to do, all that he shall know to be his Duty, in order to his be­ing saved. I have gone through the First of these, namely,

I. The perishing Sinner must know all that is necessary, in order to his Salvation. I have ob­served, that there are certain doctrinal Articles to be believed, and practical Duties to be performed, as necessary unto Salvation; and the Sinner must know what these are, or he cannot believe the one, nor perform the other; and therefore he must take Pains with himself to inform his Under­standing [Page 163] aright, that he may know what the Things are which the Lord his God requireth of him, that he may be saved. Thus far I have gone, and now proceed to the Consideration of the Second Head; viz.

II. The perishing Sinner must reduce his Know­ledge into Practice, and be ready to do, all that he shall know to be his Duty, in order to his being saved. This is evidently implied in the Language of the Iaylor, when he said, What must I do to be saved? it speaks his Readiness to put into Practice whatsoever he should know to be his Duty to do. It is not enough, that Sinners know what the Terms of Salvation are, in what Way, and by what Means, they may obtain the Forgiveness of their Sins, escape Hell, and get safe to Heaven, but, though this is their Duty, and they cannot rationally hope to be saved in their Ignorance, yet, they must put their own Hands to the Labour, and exert themselves to do all that is required of them; vigorously run that they obtain the incor­ruptible Crown, and manfully fight, that they may overcome all Obstacles that lie in their Way, and diligently observe the Laws of their God, that they may be accepted of him; for all their most perfect Knowledge, without Practice, will never carry them to Heaven.

They do but greatly deceive themselves, who imagine this to be all that is required of them, in order to their partaking of the great Salvation of the Gospel, that they be well read, and studied, in the Principles, the Doctrines, and Duties, of the Christian Religion; that they know the Truth, and are able to discourse upon it, with Clearness, Copiousness, and Cogency, that they stand up to assert, and defend, the Truth, against Opposers, and are able to convince, and put to Silence, the Authors, and Fomenters, of Errors, and Heresies. These are laudable Qualifications, and amiable, in [Page 164] their Place; and they do well that covet earnestly the best Gifts; yet shew I unto you a more excellent Way. They must do, as well as say, if they would partake of the matchless Benefits of Salvation, con­tained, and offered, in the Truths of the Gospel. The Apostle Iames therefore said, Jam. i.22. Be ye Doers of the Word, and not Hearers only, deceiving your own selves. Men may hear the Word diligently, at­tentively, and with much Affection, and yet deceive themselves, with false grounded Hopes of Happi­ness, for want of doing according to what they hear. Though they make the greatest Proficiency, in the speculative Knowledge of Divine Truths, yet they will fall short of the Blessing, if they are not careful practically to improve what they know. The Scribes, and Pharisees, in our Saviour's Time, were the great Doctors of the Law, among the Iews; it was their peculiar Business to study the Law, and explain it, and teach it to the People; and yet, for all that, our Lord said to his Disciples. Matth. v.20. Verily, I say unto you, except your Righteousness shall exceed the Righteousness of the Scribes, and Pharisees, ye shall, in no Case, enter into the Kingdom of Heaven. And the Reason was, not because the Scribes, and Pharisees, were ignorant of the Law; no, they knew the Law, and were ac­quainted with their Duty; but, because they did not reduce their Knowledge to Practice, and live up to what they knew; though they made their Boast of the Law, yet, through breaking the Law, they dishonoured God; their Hearts, and Lives, were a Contradiction to their Knowledge, and they were very defective in moral Duties. There­fore it was said of them, Matth. xxiii.4. They bind heavy Burdens, and grievous to be born, and lay them on Men's Shoulders, but they themselves will not move them with one of their Fingers. They were know­ing enough, in all the Points of their Religion, to teach, and instruct others, and insist upon their [Page 165] being very exact, in every little Rite, and Mode, and yet they would not so much as put forth their Hand, they would not be at the trouble to move a Finger, to perform what they knew to be their Duty. Therefore our Lord pronounced a Wo upon them, saying, v. 23. Wo unto you, Scribes, and Pharisees, Hypocrites; for ye pay Tythe of Mint, and Annise, and Cununin, and have omitted the weightier Matters of the Law, Iudgment, Mercy, and Faith.

So, in the Christian World, Men may not only be great Masters of Reason, above their Neigh­bours, but, by reading, and hard Study, may arrive at uncommon Measures of Knowledge in the Doc­trines, and Duties, of Christianity; they may be well studied in the Christian Religion, in all the Parts of it, as a Science, and may make great Proficiency, and Improvement, in the speculative Knowledge of it, and yet, for want of acting ac­cording to their Knowledge, and living up to the Truths they are acquainted with, at last, be found amongst the Workers of Iniquity, and come short of the Rest that remaineth for the People of God. There are many, it is to be feared, among pro­fessing Christians, who satisfy themselves with this, that they know as much as their Neighbours, they have been well instructed in their Youth, and have had the Advantage of setting under a learned, and orthodox Ministry, and are become well ac­ [...]uainted with the Principles of the Christian Reli­gion, and they doubt not but that they shall fare as well, in the Conclusion, as those precise, scrupu­lous, weak Creatures, as they account them, who will not allow themselves to go their Lengths, and practise as they do. But, let me tell all such Self-Deceivers, that all the Knowledge, and Learning, in the World, will not save them, unless they make it their constant Care to live according to what they know, and add to their Knowledge [Page 166] Temperance, and Patience, and Godliness, and Brotherly-Kindness, and Charity; for without these Things they will remain barren, and unfruit­ful, in the Knowledge of our Lord Jesus Christ. Persons may be well read in the Holy Scriptures, they may have them at their Fingers Ends, and yet perish, at last, for want of a real Conformity to what the Word of God requireth of them. As one, among ourselves, once well expressed it ^†:

In short, the End of all Knowledge is Practice. As all Knowledge in the Things of Nature, and Art, that has not, some way or other, an Influ­ence, for the better, upon the Practice of Man­kind, is vain, and insignificant; so, in Religion, whatever fine Speculations any may entertain about it, who have not their practical Judgment im­proved thereby, and are not careful to rectify their Hearts, and Lives, by the Knowledge which they have, they are, in the Account of the sacred Scrip­tures, but as the Horse, and Mule, without Under­standing. Psal. xxxii.9. Yea, their Knowledge will but so much the more aggravate their Crime, and encrease their Punishment, while their Lives are a Contradiction to what they know to be their Duty; for, to him that knoweth to do good, and doth it not, to him it is Sin: Jam. iv.17. It is Sin, with this peculiar Aggravation, that he acteth against the Light of his own Mind, and standeth self condemned in what he does.

So that, as ever perishing Sinners would be saved, it concerns them not only to know, but to [Page 167] do, all that is necessary in order to their Salvation. There is something to be done, by the Sinner himself, that he may escape Hell, and get safe to Heaven, and all that is necessary to be done by him is included in these two Words, Faith, and Repentance, which therefore are a direct Answer to the great Enquiry, what must I do to be saved? Thus the Apostle Paul giveth us the Summary of all his preaching, and what he ever taught, both publickly, and privately, as the great Duties in­cumbent upon every one that would be saved, in that saying, Acts xx.21. Testifying, both to Iews, and also to the Greeks, Repentance towards God, and Faith towards our Lord Iesus Christ. According to this great Example, I shall now consider these, as the two main Hinges upon which all our Practice turneth, and therefore as including all that is neces­sary for the Sinner to do, that he may obtain that eternal Salvation that is set before him in the Gos­pel. And I shall begin with the last of them first.

I. It is absolutely necessary, that perishing Sin­ners believe on the Lord Jesus Christ, in order to their being saved.

II. It is absolutely necessary, that the perishing Sinner repent of all his Sins, in order to his being saved.

These two grand Points of Christianity are well worthy of our most serious Consideration, being of such Weight, and Importance, that no Man can be a true Christian, without them; and yet being designed for Persons of the meanest Capa­city, as well as those of more enlarged Minds, I am apt to think, that there is not that Difficulty in a sufficiently right understanding them which some are ready to imagine; because an infinitely wise and good God cannot be supposed to require such Things, as Duties necessary to the Salvation of Mankind, as exceed the Capacity of the Meanest, [Page 168] and puzzle the Understanding of abler Heads, to entertain a just Conception what it is that is de­manded of them. I shall endeavour therefore, with all Plainness, to shew you, as God shall enable me, the Nature, and Necessity of them.

I. It is absolutely necessary, that perishing Sin­ners believe on the Lord Jesus Christ, in order to their being saved.

This being a very great, and essential Doctrine, and Duty, of Christianity, laid down in the Gospel, in the strongest Terms, and often repeated, and most peremptorily required of us, I shall endeavour to lead you into a right Conception of it, by dis­tinctly considering these following Heads; which, I trust, will open to you, the Nature, and Neces­sity, of a true Gospel Faith, even that Faith which if a Man have, he shall be pardoned, justified, and eternally saved; and shew you what the Sin­ner must do to obtain it: viz.

I. I shall shew you, what it is to believe in Jesus Christ, or what that Faith in Christ is, which the Gospel requireth of Sinners, as necessary to their Salvation.

II. I shall evidence that this Faith in Christ, which the Gospel requireth, is absolutely necessary to the Sinner's Salvation.

III. I shall then consider, what the perishing Sinner must do to obtain this Faith in Christ, that he may be saved.

I. I am to shew you, what it is to believe in Jesus Christ; or what that Faith in Christ is, which the Gospel requireth of Sinners, as necessary to their Salvation.

Here I shall not trouble myself, nor you, with the many School Distinctions, about the Nature of a justifying, saving, Faith; the most of which ap­pear to me to be no better than vain Disputations, and idle Wranglings, to no good Purpose: for the greatest Part of Mankind are not capable of re­ceiving [Page 169] them, and entertaining any clear Concep­tion of them; and, probably, the far greater Part of true Believers know nothing at all about them; and if they knew more of them than they do, they would but serve, rather, the more to puzzle their Heads, than to better their Hearts, or Lives, and very much tend to bewilder them in Uncertainties of their own State, or puff them up with a vain Conceit of themselves; as, on the one Hand, we see many good Christians walking in Darkness, and calling in Question the Truth of their Faith, be­cause their Minds have been greatly clouded with the Smoke, and Dust, arising from the subtle, and intricate, Distinctions, and Disputations of Men; and very loose, and carnal Professors, on the other Hand, fondly concluding the Certainty of their Faith, and highly opinionated of themselves, be­cause their Tongues are tip'd with a peculiar sett of Phrases, they have been taught to be the dis­tinguishing Characters of a saving Faith, which yet they understand not. The Gospel Account of that Faith in Christ, which is necessary to Sal­vation, and so to our being justified, and accepted of God, seemeth, to me, sufficiently plain, and level to the lowest Capacity, and I shall not endeavour to make it less plain, but, if possible, to remove the Rubbish, and wipe off the Dust, that it may appear in a fair Light, and you may see more distinctly what that great Duty of believing is, which is required of you.

Only I would observe, that in discoursing upon the Doctrine of Faith in Christ, I am not concerned to enter into any particular Consideration of the Belief of the Being of a God; because, though this is forever included in the Gospel Dispensation, and the Faith therein required of us, yet it is nothing peculiar to the Christian Religion, but is the common, and only certain, Foundation of all Re­ligion; and I am prone to think, that there are [Page 170] but very few, if any in the World, and I am pretty sure that there are none such among ourselves, but what believe there is a God; though many are Fools enough to say in their Hearts, as their secret Wish, and, if they could, would, perswade them­selves, that there is none.

The Faith that I am to treat of is, That Faith in Jesus Christ, which the Gospel alone requireth of us. I say the Gospel alone; for, it was required of the Iews, under the Old Testament Dispensation, to believe in the Messiah to come, to whom all their legal Sacrifices, Services, and Priesthood, had a special typical Reference, in which Sense the Gospel was preached unto them, as the Writer to the Hebrews observed; Heb. iv.2. yet, by this, I would be understood to distinguish the Faith of the Christian, not only from that of a Pagan, [...] Mahometan, but, from the Faith of the Iew; inas­much as the new Testament, which is, strictly speaking, the Gospel, requireth of us Faith in the Messiah, or, Jesus Christ, as already come, to all the Intents, and Purposes, he was originally de­signed for; as the promised Deliverer, who should recover the World from the dreadful Effects of Satan's Malice, and Power, in engaging the hu­man Nature in a Revolt from it's rightful So­vereign.

And because this is so great an Article of real Christianity, and that you may not be mistaken in so important a Point, upon which all our Hopes of future Happiness are dependent, I shall now proceed, with all convenient Plainness, and Bre­vity, to set before you, what appeareth to me to be, the true Gospel Notion of Faith in Christ, or, what the Gospel intendeth by a Sinner's be­lieving on the Lord Jesus Christ, to the Salvation of the Soul: for this the Apostle, in the Verse fol­lowing my Text, giveth, as a direct Answer to the Iayler's Enquiry; Believe on the Lord Iesus Christ, and thou shalt be saved.

[Page 171]Now, in the General, this Faith, which the Gospel requireth, in order to a Man's being justi­fied, and saved, doth not seem to me, to mean, the Act of any one particular Power, only, of the Soul, but, of all the Powers of it, and so it is the whole Soul exerting itself, in it's Regards towards the Lord Jesus Christ, according to the Demands of the Gospel. It must be the Act of the whole Soul, because the whole Soul is designed to be brought Home to God, by the Faith of Jesus Christ; and Faith must have it's Regards to the Lord Jesus Christ, as the special Object of it, because it is in, and by, him alone, as our only Mediator, that we can have any Access unto God; and it must be according to the Demands of the Gospel, because therein only we have a Revelation from God, how we may have Access to him, by Faith in Christ Jesus. And therefore, as I conceive, Faith in the Lord Jesus Christ, includeth, more particularly, these Things in it.

1. A serious, and firm, Perswasion of Mind concerning the Truth, and Certainty, of all that is revealed to us, in the Word of God, relating to Jesus Christ, and the Way of Salvation by him.

2. An entire Satisfaction with the Methods of Salvation, by him, propounded to us in the Word of God.

3. An hearty Acceptance of, and Closure with, the Lord Jesus Christ, as our Saviour, according to the Gospel Offer.

These Things, which seem to me to be level unto every ones Capacity, and comprehend in them that Faith in Christ, which the Gospel Revelation insisteth upon, as necessary to Salvation, require to be more distinctly considered by us. And I beseech you to give Attention to these Things, for they are your Life; and, as we go along, see whe­ther these Tokens of Salvation are to be found upon you. Accordingly,

[Page 172]1. That Faith which the Gospel demandeth, as necessary to Salvation, includeth in it, a serious, and firm▪ Perswasion of the Mind of the Truth, and Certainty, of all that is revealed to us, in the Word of God, relating to Jesus Christ, and the Way of Salvatio [...] by him. Under this Head, are considerable, The general Nature of Faith, as being a firm Perswasion of the Mind; The spe­cial Nature of this Faith, as differencing of it from that which [...] merely humane, in that it is the Perswasion of the Mind of the Truth, and Certainty, of all that is revealed to us, in the Word of God; and the special Object of this Faith, namely Jesus Christ, and the Way of Sal­vation by him, as so revealed. So that I am to consider,

The general Nature of Faith, as being the se­rious and firm Perswasion of the Mind of Things reported to us. The Seat of this Faith is the Mind; Rom. xiv.5. Let every Man be fully per­swaded in his own Mind. By the Mind, in this Place, I specially intend the Understanding, that noble Power in us, by which we have any Con­ception of Things handed to us by our Senses, deduced by our Reasoning, or reported to us. The exercise of the Mind about those Things which are the Objects of Faith is, it's being seri­ously, and firmly perswaded of them; and the Foundation of this Perswasion, or what produceth this Exercise, of the Mind is, the Report that [...] made to us of any Matter, or Thing. So that Faith, in the general Notion of it is, the Perswa­sion of the Mind concerning any Thing which is reported to us. And thus those Things that might, possibly, be objected to our Senses, or be deduced from Principles of Reason, yet, by being first handed to the Mind, by Report from others, be­come properly the Objects of our Faith. So, Through Faith, we understand that the Worlds were [Page 173] framed, by the Word of God, so that Things which [...] seen were not made of Things which do appear. Heb. xi.3.

Though in a more lax Way of speaking, we of­ten use the Words, Faith, and Knowledge, pro­miscuously, yet they are really two distinct Things. We come at all our Knowledge, by our Senses handing the various Images of Things to our Minds, and by our Reasoning upon them: and when those Images of Things, in our Minds, are exactly agreeable to the Objects which excite them, our Knowledge is then certain, or, it is true and proper Knowledge; but so far as the Images, or Conceptions, in our Minds, come short of a cor­respondent Agreement to the Truth, and Reality, of the Things represented by them, so far our Knowledge is uncertain, and imperfect, and at best can be no more that a fluctuating Opinion. By Reasoning, and Discourse, we infer less evident Truths, from those that are more plainly, and cer­tainly, evident to us; and if, from certainly known Principles, we make a just Inference, we have a certain Knowledge of the Conclusion also; but if, either our Principles are not certainly true, but false, or precarious, or, our Inference is not just and good, we have no true Knowledge of the Thing concluded upon, but deceive ourselves with a vain Notion of it.

But now, Faith doth not result from this, or the other, Object, striking immediately upon our Senses, nor from our Reasoning upon such Ideas as our Minds are stored withal, but is grounded purely upon Testimony, and ariseth from the Evi­dence we have of the Credibility of the Thing re­ported to us; If I say the Truth, why do ye not be­lieve me; Joh. viii.46. so that the Mind yeildeth it's Assent to the Truth of what is testifyed, upon the Evidence he have, or which we suppose we have, of the Veracity of the Speaker.

[Page 174]Thus, again, Faith is a very different Thing from Fancy, which, according to some, is but a faint Resemblance of those Things which are per­ceived by our external Senses; and therefore while the Imagination has but a confused Notion of Things, it is not to be wondered at, that those, who are very much under the Power of it, should be led into Wildness, and Confusion. Whereas the Objects of our Faith, I now mean our Christian Faith, are Things which Eye hath not seen, nor hath it entred into the Heart of Man to conceive of them; they do not arise from our Senses, nor from our Reasonings, but God hath revealed them unto us, in Terms plain, and easy to be understood.

Farther, Faith is very distinct from Presumpti­on. For Presumption is no other than the Mind' [...] being perswaded of the Truth, or Certainty, of a Thing, upon no Foundation, or without any suf­ficient Evidence to support it; which, in Reli­gion, is of the most dangerous Consequence: whereas the Faith required of us, is the Perswasion of the Mind, of any Truth, or Fact, upon full, and clear Evidence of the Ability, and Integrity, of the Speaker; and we may depend upon it, that God will never find Fault with any Man, for his not believing what he had no sufficient Evi­dence of. Hence the Writer of the Epistle to the Hebrews giveth this Definition of Faith, Heb. xi.1. Now Faith is the Substance of Things hoped for, the Evidence of Things not seen. Faith is built upon full Evidence, as the only solid Foundation of it.

And because Faith is founded upon Testimony, therefore, according to the Evidence we have of the Credibility of that Testimony, so will the Mind be either firmly perswaded of the Truth of the Thing reported to us, or remain in Doubt, and be at Uncertainties about it: and thus our Reason is assisting to our Faith, by forming a Judgment of the Credibility of the Thing reported to us; for [Page 175] though we may not be able to see into the Reason of the Thing reported, (as is the Case of all who, at first, are instructed in the Principles, and Do­cuments, of any Art, or Science,) yet we may have all imaginable Reason to be satisfied in the Veracity, and Integrity, of the Reporter, and so be able to give a good Reason why we believe what he hath told us; but if, either the Thing, testified to, be flatly contradictory to the Principles of right Reason, or the Speaker be unworthy of our Credit, we then suspend our Faith, and be­lieve nothing of it. This seemeth to me to be the general Nature of Faith. But then

2. I must consider the special Nature of that Faith, which is required of us in the Gospel, and that is, the firm Perswasion of the Mind of the Truth, and Certainty, of all that is revealed to us, in the Word of God; by which it is differenced from that Faith which is merely humane.

Humane Faith is, the Assent of the Mind to the Truth of what any Man hath told us, upon pro­bable Evidence of his Knowledge of the Thing reported by him, and his Veracity in delivering himself to us according to his Knowledge, and without any Design of imposing upon us; and as our Evidences, of the Truth of an humane Testi­mony, are more or less strong, and conclusive, so our Faith will be firm, or wavering; and because the fullest Evidence of the Truth of an humane Testimony, unattended with Divine Credentials, can amount to no more than a moral Certainty of the Ability, and Integrity, of the Speaker, which by no Means supposeth the Impossibility of it's being otherwise, so our Faith, of what is spoken, though it may be every Way sufficient to influ­ence us in our Practice, and Conduct, in all the Affairs of this World, yet, can be no more than the Mind's Assent to the very great Probability, not absolute Certainty, of the Truth of the Thing spoken.

[Page 176]A Divine Faith, which is the Faith required of us as necessary to Salvation, is the Assent of the Mind to the Truth of a Thing spoken, upon a Divine Testimony, or because God himself hath spoken it. And because we have the highest As­surance of the Infallibility of God, that he can­not be deceived, and imposed upon, with any wrong View, and Conception of Things, but [...] a most perfect Knowledge of them, as they truly are in their real Nature, and all their Circumstances; and of his infinite Purity, and Veracity, which cannot possibly admit of his designedly imposing upon us; therefore, upon having sufficient Evi­dence of any Thing's being a Revelation from God, we have full Assurance, not of the Probabi­lity, but, of the absolute Certainty of the Truth of the Thing so revealed, without the least Grounds for Doubting, and Hesitancy; and the [...] here upon becometh firmly perswaded, that [...] God hath spoken is infallibly true, though, at the same Time, she cannot comprehend the Reason of the Thing revealed. This is the Faith which God requireth of us, and therefore hath he spoken to us; and upbraideth our Unbelief, saying, [...] ▪ xiv.11. How long will ye provoke me? How long will it be e'er ye believe me? It was well pressed by Iehoshaphat, King of Iudah, 2 Chron. xx.20. Hear me, O Iudah, and ye Inhabitants of Ierusalem, Believe in the Lord your God. And justly did the Apostle, for the Comfort of his Companions, upon what God had told him, say, Acts xxvii.25. I believe God.

There is no one Principle in Nature, that car­rieth clearer Evidence with it, and striketh the Mind with greater Force, than this, That God is true; and it is utterly impossible that it should be otherwise. The Apostle therefore maketh his Ap­peal to the common Sentiments of all Mankind, as well as assureth the Believer, of the absolute Cer­tainty of the Word, and Promise of God, saying, [Page 177] Heb. vi.18. It was impossible for God lye. And therefore, whatever Doctrines God is pleased to reveal to us, though ever so far transcending all that our Reason can possibly comprehend, our great Duty is, to pay this just Regard to the Au­thority, and Veracity, of the Speaker, as firmly to believe what he has spoken, because he is in­fallibly true; and not first to search into the Na­ture of the Doctrine, and credit, or reject, it ac­cording as we can understand the Mystery con­tained in it, or no: for this is, not to believe what God saith, but, to believe the Report of our own Reason. Can nothing, I beseech you, be true, but what thou understandest the Nature, and Rea­son of? Where is the Man that has so little Mo­desty, and so much Ignorance, as to assert, or even suppose this! And what then, should hinder the Divine Being from revealing such Things to us, as are absolutely true, and yet ex­ceed the Power of our narrow Conceptions to understand them. Verily the naked Word of God is as certain as a Demonstration, and more so, be­cause, possibly, a Man may be mistaken in form­ing a Demonstration, as many great Men have been; whereas the Word of God is infallibly true, and therefore more to be depended on than a Demonstration. Reason must submit to Faith, or give Place to it, in supernatural Things, which fall not within it's Sphere, but are above it; yet there is the highest Reason to credit the Truth of them, when God has revealed them: because we owe the Submission of our Minds to the Truth of a Revelation from God, as truly as the Subjec­tion of our Wills to the Authority of his Precepts. And as God never will require it of us, to believe what he does not afford us sufficient Evidence of it's being a Revelation from him, so neither will he ever require us to believe any farther than he hath seen Cause to reveal; and therefore, tho' [Page 178] the Nature of the Thing revealed may remain a Mystery to us, yet the Truth of it is what we are more specially concerned with, as the Object of our Faith, and whatever lieth hid in the Na­ture of it doth not belong to us: for secret Things belong unto the Lord our God, but those Things which are revealed belong unto us. Deut. xxix.29. Thus the Truth of this Revelation, that Iesus Christ is the only begotten Son of God, is all that we are con­cerned to believe; but how he is the only begot­ten Son of God, belongeth to us neither to know, nor believe; if it did God would have revealed it unto us.

This, then, is the great Thing demanded of us, to believe, credit, and yeild the Assent of our Minds, to the Truth of all that God hath spoken to us, in his Word, which he hath confirmed with the most incontestable Evidences of it's being a Revelation from him; Heb. ii.4. God himself bearing Witness, to the first Publishers thereof, both with Signs, and Wonders, and diverse Miracles, and Gifts of the Holy Ghost, according to his Will. And therefore we are called upon, Ma [...]. i.15. to believe the Gospel; to give Credit to all that God, in his Gospel, hath spoken, and revealed to us.

This Faith, being the Assent, or Perswasion, of the Mind, founded upon divine Testimony, can­not, considered in Reference to the Object of it, admit of Degrees; because all that God hath said is equally infallibly true; but yet, considered as it is in us, so it admitteth of various Degrees, and is more or less strong, and firm, according to the dif­ferent Degrees of Evidence which we have, of such a Thing's being a Revelation from God, and proportionably to the different Degrees of Appli­cation, which we make of the Evidences offered to us, to our own Minds. I should proceed to a third Head, but must leave it to the Afternoon.

I Told you, that it is necessary that the Sinner re­duce his Knowledge into Practice; which in­cludeth in it Faith, and Repentance. Under the Head of Faith, I shewed you, in the Morning, that Faith in the Lord Jesus Christ comprehends in it, a serious and firm Perswasion of Mind of the Truth of all that is revealed concerning Christ, and the Way of Salvation by him; where I considered the ge­neral Nature of Faith, and the more special Nature of that Faith required in the Gospel.

3. I am now to consider the more special Object of this Faith, namely, the Lord Jesus Christ, and the Way of Salvation by him. The general Object of our Christian Faith is, indeed, the whole Word of God, even all that the Lord our God hath spoken to us, or all the Revelations which he hath made to us of his Mind, and Will, concerning us, and our Duty; whether Predictions, Prophecies, Doctrines, Precepts, Promises, or Threatenings, to which I may add Histories, which are contained in the [Page 180] Canon of the Holy Scriptures, which have been spoken, and written, by holy Men of God, moved thereunto by the Holy Ghost: for all Scripture is given by Inspiration of God; 2 Tim. iii.16. and therefore all of it is to be believed: but the more special Object of our Faith, (and which I am more particularly concerned with in my Dis­course on the Subject before me,) as necessary unto Salvation, and which rendereth it a justifying, saving, Faith, is, the Lord Jesus Christ.

There are two Things respecting Christ, con­sidered as the special Object of this Faith, the Perswasion of the Mind, that fall under Considera­tion, namely, that he is a Person sent from God, and the ancient promised Messiah, and that all that he hath spoken is true.

First, Thus Christ is the special Object of our Faith, as a Person sent from God, upon which very much depends the Authority he assumed, and the Truth of what he affirmed, and taught; and therefore this was what he often insisted upon, and proved to his Hearers, that he was sent from God▪ Joh. v.36, 37. The Works, which the Father hath given me to finish, the same Works that I do, bear Witness of me, that the Father hath sent me: the Fa­ther himself, which hath sent me, hath born Witness of me. And this Christ not only endeavoured to con­vince the World of, but it is what he earnestly de­sired, and prayed for, Joh. xvii.21. that the Worl [...] might believe that thou hast sent me.

Besides, Christ is the Object of our Faith, as that very Person who was promised, of old, to come into the World, under the Character of the Messiah, and Deliverer; and if the Marks, and Characters, of that very Person, given in the Writ­ings of the ancient Prophecies, had not ex­actly agreed in him, and in him only, the Jews would not have been to blame for their rejecting him, and refusing to own him to have been the [Page 181] antient promised Messiah of God: but inasmuch as all the evident Characters of the Messiah met in him, and in no other, therefore their Unbelief was justly chargeable upon them, and our Lord said to them, Joh. viii.24. if ye believe not that I am he, ye shall die in your Sins. He, that is o erchomenos, He that was to come. Matth. xi.3. So that this is what we are to believe, and be perswaded of in our Minds, that that very Person, promised firstly to Adam, and then to Abraham, and afterwards to the People of God, in his ancient Records, under the Character of the Messiah, and Deliverer, has al­ready come into the World, and Christ was he, and we look for no other. But then,

Secondly; We are to believe all that Jesus Christ hath told us, concerning himself, and that the Doc­trines which he has taught us are true. Thus we are to credit what he has [...] us concerning himself, especially, that he is the Son of God, and the Saviour of the World. For thus Christ as­serted, concerning himself, that he was the Son of God; and that not only, by Implication, in stiling God his Father, but in express Terms, Matth. xxvii.43. He said I am the Son of God: and this we are to believe concerning him; one great Intention of the Gospel being to lead us into the Faith hereof. Joh. xx.31. These Things are writ­ten, that ye might believe, that Iesus is the Christ, (the promised Messiah,) the Son of God, and that believing ye might have Life through his Name.

And so are we to believe that Jesus Christ is the Saviour of Sinners. For this is couched in the very first Promise concerning him, and is often spoken of, in the Old Testament; and at his Birth the Angel proclaimed, Luk. ii.11. Unto you is born a Saviour, which is Christ, the Lord: and he himself hath told us, Matth. xviii.11. The Son of Man, (by which Stile Christ was well known,) is come to save that which was lost; that is, to save lost Sin­ners. [Page 182] And his Enemies flung it at him, in the Way of Scoff, Matth. xxvii.42. He saved others; that is, He assumed this Character to himself, to be the Saviour of others. This then is what we are to believe concerning him, that he is, indeed, the Christ, the Saviour of the World; otherwise we shall never look to, and depend upon him, for Salva­tion.

But farther, we are to believe all that Christ hath told us, and all that is related in the Gospel, con­cerning him, to be infallibly true; that there was such a Person, as Jesus Christ, who lived, and died, as Ierusalem, in the Time, and after the Manner, recorded of him; that he taught such Doctrines, and wrought such Miracles, as we have an Ac­count of in the Gospel; that he died for our Of­fences, lay under the Power of Death for a Time, and then rose again for our Justification; that he ascended up into Heaven, and ever liveth to make Intercession for us; and that he will come again to Judge the Quick and the Dead. These, and all that is contained in the Word of God, con­cerning Christ, and the Way of Salvation by him, we are to yield the Assent of our Understandings to, being firmly perswaded in our Minds of the Truth of them all: and this Use, and Import, of the Word, Faith, is the first, and lowest Degree, or perhaps Kind, of Faith in Christ, that is required of us in the Gospel.

There are many who do not get thus far; tho' they have read, and heard, the Gospel, and have had the Evidences, of it's being a Divine Revela­tion, plainly laid before them, yet they do not credit the Report, or assent to the Truth of is, as a Revelation from God, but, instead thereof, openly reject, and oppose it, and even strain their feeble Powers to nullify it. So did the unbeliev­ing Iews of Old, with whom the Scepticks of the present Age, join, in their Opposition to the Truth [Page 183] of the Gospel: though this is the first necessary Ingredient of our Faith in Christ, to credit what the Word of God has told us concerning him, and the Truth of the Doctrines he has taught us.

Though this is the general Notion of Faith in Christ, yet, this, alone, is not all that the Gospel intendeth by that Faith in Christ which will save us, that Faith which, if a Man have, will entitle him to the Pardon of his Sins, and his final Ac­ceptance with God, according to the true Mean­ing of the Phrase, He that believeth shall be saved. For not only the Devils thus believe and tremble, Jam. ii.19. and could say, Luk. iv.34. I know thee, who thou art; the holy one of God; but we find many, who live under the Gospel, and have their Minds, in some Measure, perswaded of the Truth of the Divine Revelation, yet are far from being true Believers in Christ: their vicious, and im­moral Lives plainly declare, that they are not Be­lievers, in the Gospel Sense of the Word. They, therefore, who think this is all that the Gospel in­tendeth, by Faith in Jesus Christ, that the Under­standing be convinced, in some Measure, of the Truth of the Things, concerning Christ, reported to them, and stop here, will certainly find this Faith will not save them; because, with all this Faith in their Heads, they may remain, in their Hearts, and Lives, but as very Devils, and at a great Distance from Christ, and Salvation by him. Wherefore I proceed to say,

2. Faith in Jesus Christ includeth in it, an en­tire Satisfaction with the Methods of Salvation, by him, propounded to us in the Word of God. A Man may be convinced of the Truth of what is told him, by such strong Arguments as shall silence all Cavilling, and take off the Force of every reasonable Objection, while yet he is far from being satisfied with the Report, and from approving what he is even compelled to credit. Thus, a [Page 184] Man may have an historical Faith in Christ, he may be forced by the Strength, and Clearness, of the Evidence set before him, to own the Truth of the Gospel History, in the General, and to credit, in particular, what it affirmeth concerning Christ, his Person, Miracles, Doctrines, Actions, and Suffer­ings; and yet, at the same Time, be no Ways satisfied with, or acquiesce in, the Methods of Divine Grace, which the infinitely wise, and good, God has fixed upon, as the only honorary, and effectual, Way, to bring about the eternal Salva­tion of guilty Sinners, by this Jesus; but rather be fond of some Methods, and Schemes, of his own devising, which, he is ready to think, lay out a much nearer, and more agreeable, and rati­tional, and safe, Way of Salvation, than that which is proposed to him in the Gospel. And be­cause he has a very great Fondness for his own Thoughts of Things, how different so ever from what is revealed, here he fixeth himself, this alone he approveth of, and all his Hopes, and Expec­tation, of Salvation, are founded upon this; and so he believeth, not according to what God hath revealed to him in his Word, but, according to the Reasonings, and Sentiments, of his own Mind. This, now, is not to be a Believer in Christ, ac­cording to the Scripture Use of the Phrase, but to be a Believer in self, in his own Reason, and Understanding.

This, I am very much perswaded, from what I have seen of their Writings, is the Condition of the Generality of the Infidels, and Deists, of the present Age. They are so prejudiced against the Methods of Salvation, by Jesus Christ, revealed in the Gospel, the Humility, and Self Denial, that is requisite to be beholden to Christ, and receive all, they would hope for, in a Way of Grace, and Favour; and the Holiness, and Purity of his Doc­trines, that they cannot bring themselves to ap­prove, [Page] and acquiesce in, what seemeth to pour such Contempt upon themselves, and abridge them of their gratifying their most prevailing Appetites. They imagine they have found out a much nearer, and easier, Way to be happy; 'tis but to comply with the Dictates of Nature, uncorrected as it is, which they suppose to be the most rational Me­thod that can be taken, and make no doubt but the Supream Being will be favourable to them. From these Prejudices, and their Fondness for their own Sentiments, and high Opinion of their own Performances, mean as they are, they are put upon finding Fault with the Gospel Revelation, and lay hold on every little Objection, though ever so frivolous, and search out Difficulties where there really are none, that, if possible, they may invalidate the Credibility of it; and all, not so much, because they do not see sufficient Reason to credit the Gospel, as, because they can by no Means approve what is so disagreeable to the Haughtiness of their Minds, and the Dissoluteness of their Manners, Howeve [...],

This, I conceive, was the Case of the Iews, when Christ was amongst them; and therefore the Apostle said of them, Rom. ix.31, 32. They at­tained not unto the Law of Righteousness; (they were not accepted of God as righteous, and so justified, and saved,) wherefore? (said the Apostle, and he gave this Reason for it,) Because they sought it not by Faith, but as it were by the Works of the Law; for they stumbled at that stumbling Stone. They did not believe in Christ, because they were offended at him. They missed of Salvation, not so much for want of an historical Faith, but because they did not approve of the Way of Salvation by Jesus Christ, they were prejudiced against him, and the Way of Salvation by him, and they thought it more reasonable, and safe, for them to seek for Salvation, by the Law of Moses, than by the [Page] Gospel of Christ. So that it was their Prejudice against the Person, and Doctrines, of Christ, and Want of approving the Grace of the Gospel, that put them upon rejecting the Lord Jesus Christ, and not their Want of sufficient Evidence, and Conviction, that he was truly sent from God, and the ancient promised Messiah. Therefore our Lord upbraided them, saying, Joh. v.43. I am come, in my Father's Name, and ye receive me not; if ano­ther shall come, in his own Name, him ye will receive. So when Theudas, and Iudas, Acts v.36, 37. came, in their own Names, pretending to be the Saviours of that People, to deliver them from the Oppres­sions of their temporal Enemies, many of them, readily received them; but when Christ came, with full Credentials from his Father, to save them out of the Hands of their spiritual Enemies, they re­ceived him not, because they were prejudiced against his Person, and Doctrine.

The Evidences of Christ's Mission from the Father, and consequently the Truth of what he taught them, shone in so full, and strong, a Light upon them, that, though they did all they could to close their Eyes, and shut out the Light from them, yet they could not help seeing something of it, and acknowledging his Credentials; and therefore, when the chief Priests, and Pharisees, who were most inveterately set against him, were assembled together, to vent their Spite, and Rage, at him, and took Counsel together to put him to Death, the Force of Truth compelled them to own his Divine Mission, and say, Joh. xi.47. What do we; for this Man doth many Miracles. And when the same Principles of Malice, and Rage, against our Lord, put them upon severely threatening of his Apostles, and straitly charging them, that they, hence forth, speak to no Man in the Name of Christ, the Evidences of a Divine Power, accompanying their Ministry, forced them [Page 187] to say, Acts iv.16. What shall we do to these Men! For that, indeed, a notable Miracle hath been done by them, is manifest unto all them that dwell in Ieru­salem, and we cannot deny it.

From all which is appeareth, that even the wick­ed Iews themselves had an historical Faith in Christ, for they could not but inwardly credit his Mission, when they thus owned his Miracles, because herein they had the same Sort of Proof, and as strong, for the Belief, that Jesus Christ was sent from God, as they had for Moses. But their Prejudices a­gainst Christ, as a mean, and obscure, Person, who did not head their Nation in all the Grandure of of a temporal Prince, as Moses had done, nor work that Deliverance for them, from their outward Enemies, which they vainly expected from the Messiah, made them refuse to own, and submit to him. So that they were wilfully blind, even when they could not help seeing; they obstinately rebelled against the Light, which shone forceably upon them; which occasioned our Lord's charg­ing their Sin, in not believing on him, upon their Obstinacy, and Wilfulness; Joh. ix.41. Iesus said unto them, if ye were blind, ye should have no Sin, (that is, in not believing on him,) but now ye say, we see, therefore your Sin remaineth: for ye will not come unto me, that ye may have Life. Joh. v.40.

True Faith in Jesus Christ, therefore, necessarily includeth in it, a full Satisfaction of Mind in the whole Method, which God has seen meet, in his infinite W [...]sdom, and Goodness, to fix upon, to bring a poor guilty, condemned, Sinner, to Life, and Happiness, by the Incarnation, and Death, of his only begotten, and dearly beloved, Son. The great God has proposed to gratify his own free, and rich Grace, in the Salvation of the guilty Sin­ner, not for the Sake of any Worthiness in the Sinner, or of any Thing he can do to obtain it, but, in and by the Merits of his own Son, appear­ing, [Page 188] on our Behalf, to offer himself, in our Nature, a Sacrifice of Atonement, to appease the Divine An­ger, and reconcile us unto God. Therefore God is said, Rom. iii.25. to set him forth to be a Propitiation, through Faith in his Blood, for the Remission of [...] that are past. What is our Faith in his Blood? But, as, the Assent of the Mind to the Truth of it, that Christ has actually shed his Blood for us, so, the Soul's entire Acquiescence in this wonder­ful Method of Divine Grace, and Satisfaction [...] the glorious Designs of Mercy, in God, to the Sinner, and Honour to himself, and Son, in the Way of saving him by the Sufferings, and Death, of Jesus Christ.

Until all the Prejudices of the Soul against Jesus Christ, and the Way of Salvation by him, are re­moved, and the Man acquiesces in this, as the Way of God's Appointment, let the Mind be ever so truly perswaded of the Credibility of the Gos­pel Revelation, the Sinner will never look to Christ, to be saved by him. Any other Way, that has not our Prejudices to struggle with, though ever so false, will be acceptable to us; while that which is the only true Way of Salvation, and, perhaps, we cannot help thinking so, shall be rejected by us, while our Prejudices remain upon us. Th [...] the Cry of old was, Joh. xviii.40. Not this M [...] but Barrabas.

In this Sense, as denoting the Soul's Acquies­cence in the Divine Methods of Salvation, by Jesus Christ his Meriting all for us by his Death, and not expecting of it from the Merits of any Works of our own, (I take it,) it is that Faith [...] opposed unto Works, (though it is never to be seperated from them,) in the Justification of a Sinner in the Sight of God. For, all the Works of moral Obedience that can be thought of, with­out the Understanding's Assent to the Truth of the Gospel Revelation, and the Mind's approving the [Page 189] Way of Salvation which God hath, therein, marked out for us, will leave the Man at as great a Dis­tance from Christ, and Salvation by him, as if there never had been any such Person; whereas the Soul's Approbation of the Methods of Grace, re­vealed in the Gospel, leads it to Christ, the Saviour, and is productive of good Works.

And yet, even this Aquiescence, and Satisfac­tion, of Soul, in the Method of Salvation by Jesus Christ, may go no farther than the Affections ap­proving of it, and so is not comprehensive of the whole of that Faith which the Gospel requireth, as necessary to Salvation. Wherefore I go on to add,

3. Gospel Faith includeth in it, an hearty Ac­ceptance of, and Closure with, the Lord Jesus Christ, as our Saviour, according to the Gospel Offer. That is, the Soul becometh willing that Jesus Christ, and he alone, should be it's Saviour, and accordingly maketh Choice of him, as such, and heartily, and thankfully, receiveth him, seri­ously dedicateth itself to him, to be redeemed by him, and to become his Servant forever, depend­ing upon him for Righteousness, and Salvation.

A Man may not only acknowledge the Truth, and Reality of a Thing, but see something of it's Excellency, and be satisfied in the Goodness of it, in it's Place, and yet not look upon it as good, for him, and therefore never close with it, or be at any Pains to secure it for his own. But when once the Soul is thorowly convinced of the Truth of a Thing, and that it is not only good in itself, but good for him, and is sensible that he cannot do well without it, that the Enjoyment of it is neces­sary to constitute his own Happiness, then the Soul, not only is carried out in it's earnest De­sires, and Labours, after it, but, upon the first Op­portunity, willingly parts with all lesser Interests for the Sake of it, readily lays hold upon it, closes [Page 190] with it, and secureth a special Propriety in it. This is the natural Acting of the reasonable Mind, with Relation unto all that it apprehendeth to be good for it.

Thus it is here; When the Mind is thorowly convinced of the Truth of the Christian Religion, and approves of the Methods of Divine Grace, re­vealed in the Gospel, and seeth that this is a most excellent, and the only sure, Way of Salvation, because what the infinite Wisdom, and Goodness, of God hath chosen, and laid out for us, then the next Act of the Soul is to close in with this Way, and, accordingly, to receive Jesus Christ, as freely offered to us in the Gospel: and because the Soul is sensible that her everlasting Well-being is de­pendent upon her Interest in this Salvation, there­fore she will begrutch no Labour, and Pains, nor count any of the little Interest of Flesh, and Sense, and this World, too much to part with to obtain it. Hence it is said, Rom. x.10. With the Heart, Man believeth unto Righteousness. That is with the active governing Power of the Soul, the Will. The Faith that justifieth, and saveth us, is not seated only in the Head, much less in the Feet only, but in the Heart; which implieth the Con­sent of the Will, concurring with the Assent of the Understanding, and the Approbation of the Af­fections, in accepting the gracious Offers of the Gospel. And when this governing Power of the Soul, the Will, thus closeth with the Way of Sal­vation, set before us in the Word of God, and sincerely receiveth, and heartily submitteth, to Jesus Christ, as our alone Saviour, then is the Man a true Believer, [...] the Gospel Sense, and has that Faith, like our Father Abraham, which is im­puted to him for Righteousness. Rom. iv.22.

But it must be [...] that this Closing with the Lord Jesus Christ, [...]s our Saviour, must be in the Way, and upon the Terms, of the Gospel, [Page 191] that is to say, in that Way, and upon those Terms, which God hath appointed; for it cannot be supposed, that the great God, who is Sovereign of his own Favours, will save any Man, but in his own Way, and upon his own Terms. And be­cause the Condition of the Sinner is, that of a guilty, ignorant, impotent, Creature, alienated from the Life of God, a Stranger to the Way of Peace, and without Strength, either to overcome his Enemies, perform his Duties, or to lay hold on eternal Life, therefore it hath pleased God, in great Wisdom, and Condescention to furnish the Lord Jesus Christ, as our great Redeemer, with all those Qualifications which are adapted to our Con­dition, that he might effectually accomplish the whole of our Salvation: and, consequently, our Faith must necessarily have it's Respect to Christ, under the Consideration of those special Qualifica­tions, in order to our partaking of his Salvation.

Since, therefore, God hath sent his Son, under the Character, and with the Qualification, of the great high Priest of our Profession, by the offering of himself a Sacrifice for our Sin, and pleading our Cause, to make up the Breach between God and Man, and reconcile us to God, and God unto us, our Faith in Christ must include in it, our Clo­sure with him in the Character of a Priest; that is, the hearty Consent of our Souls that Christ should be all that unto us, that any Priest can be, and our Reliance upon the Merits of his Atone­ment, and the Prevalency of his Intercession, to slay the Enmity, and reconcile us, in one Body, unto God. Thus he is the Propitiation for our Sin, through Faith in his Blood; Rom. v.9, 10. that, being justified, through his Blood, we may be saved from Wrath, through him; for, if when we were Ene­mies, we were reconciled to God, by the Death of his Son, much more, being reconciled, we shall be saved by his Life.

[Page 192]And because God hath, in these last Days, spoken to us by his Son, a Prophet mighty in Word, and Deed, whom he hath sent to teach, and instruct, Sinners in their Duty, and the Way of Peace, and Life, by his holy Doctrines, and most exemplary Walk, therefore our Faith in Christ necessarily in­cludeth in it, our Closure with him under the Cha­racter of a Prophet, who hath faithfully revealed to us the Will of the Father; that is, our hea [...] Consent to be taught, and instructed by him, and sincere resigning of ourselves up to the Directi [...] of his Word, and Conduct of his Spirit; and to that we call no Man Master, for one is our Master, even Christ. Matth. xxiii.10.

Farther, since God hath given him to be Head over all Things, to his Church, and set [...] as King upon his holy Hill of Zion, to rule in the midst of his Enemies, to give Law to his People, to communicate all divine Influences to them, and confer the promised Blessedness upon them; there­fore our Faith in Christ necessarily includeth in [...] our hearty Closure with him under the Character of a King, whose Kingdom is, not of this World, but, spiritual, and heavenly, intending the subdu­ing of our Lust, the Mastery over our Appetites, the preparing of us, by a Life of Holiness, for, and at last bringing of us to, a Life of consummate Happiness, in the heavenly World; that is, that we yield the hearty Consent of our Souls that Christ should set up his Kingdom in us, and rule over us, and that we pay that Homage, and Sub­jection, which is due to him as our Lord, by our ready hearkening to his Voice, obeying his Com­mands, and following of him, and by our depend­ing upon him, and seeking to him, for all Divine Influences, to enable us to resist Temptations, perform Duties, and to persevere in the Way of Well-doing, and to confer the Crown of Glory up­on us. Thus, Acts ii.36. We are to know, assuredly, [Page 193] that God hath made this same Iesus both Lord, and Christ.

This is what, I suppose, is intended by that Ex­pression, in the Writings of many Divines, a Clo­sure with a whole Christ.

I must observe farther, that the Gospel proposes no other Saviour to us but Christ alone; it ac­quainteth us with no other, but the Incarnate Son of God, as equal to the great Work of saving a Soul from Sin, and Satan, from Death, and Hell, and bringing of it to God, and Happiness; so that Christ will admit of no Competitor, nor suf­fer any of this Glory, which belongeth to him alone, to be given to another; and therefore in our Closing with Christ, we must sincerely re­nounce, all Dependance upon any other, whether Saint, or Angel, and all Ability, and Self-sufficiency, of our own, either to merit Pardon, and Life, or to deliver ourselves from the Tyranny of our spi­ritual Enemies, the Hands of Divine Justice, and the condemning Power of the Law, or to confer those gracious Qualifications upon ourselves which make us meet for the heavenly Inheritance; and must make Mention of his Name, and his Righ­teousness, even of his only, knowing there is Sal­vation in no other, for there is none other Name, under Heaven, given among Men, whereby we must be saved. Acts iv.12.

Thus, there must be a Closing with Christ, a whole Christ, and none but Christ.

And now, after all the Disputes, that have greatly divided the Christian World into Parties, about a justifying, saving Faith, the particu­lar Act, and the critical Mode of the Acting, of Faith; and whether Faith is an Instrument, or a Condition, of our Justification; and under what particular Considerations Christ is the Object of a justifying Faith; or about whatever other Nicety, concerning Faith, it's Object, and Operation, [Page 194] learned Men may employ their Thoughts, and puzzle the Minds of others; I am verily perswad­ed, that I have given a just, and plain, Account of that true saving, justifying Faith in Christ, which is so much spoken of in the New-Testament, and is ever intended, when we are there told, He that believeth shall be saved, and that a Man is justified by Faith, and the like Expressions: which do not mean a particular Act of any one distinct Power of the Soul, only; but intend the Acting of the whole Soul, and all it's Powers; the Understand­ing, in crediting the Truth of the Gospel Reve­lation, relating to Jesus Christ; the Affections, in their Approbation of the Methods of the Grace of God by him; and the Will in it's Choice of, and Closure with, Jesus Christ, as our alone Saviour, in all his mediatorial Offices: and in whom soever this Faith is found, I doubt not but that Person will be finally justified, and saved.

And if we do but seriously attend to the true Scope of the Gospel Account of this Matter, we shall plainly see, that the Word Faith, when re­ferred to Christ as the Object of it, and as denot­ing the Way unto Salvation by him, is always to be understood in this Sense. Sometimes indeed, we find it denoteth the Act of some particular Power of the Soul, as when our Lord said to the Iews, Joh. x.38. Though ye believe not me, believe the Works, &c. which evidently meaneth their crediting of him, if not for his Word, yet for his Works Sake. Thus also he said, Joh. v.44. How can ye believe which receive Honour one of another, and seek not the Honour which cometh from God only? which plainly referreth to the Prejudice of their Affections, and Fondness for worldly Things, which occasioned their Want of an entire Acqui­escence in the Methods of Divine Grace. But when the Scriptures speak of believing in, or on, Christ, in order to Salvation, they always intend [Page 195] the Act of the Will, together with the Understand­ing, and Affections; and therefore those Phrases are explained by that of our receiving him. Joh. i.12. To as many as received him, — even to them that believe on his Name. Hence Faith in Christ is often, in Scripture, called a Coming to him: Joh. vi.35. He that cometh to me shall never hunger, he that believeth on me shall never thirst; all of which do most strongly imply the Act of the Will in our Choice of, and Closure with, Christ; that we come to him, and receive him, as Disciples to their Master, as Criminals to their Surety, and Advo­cate, as Subjects to their Lord, and King; that by our thus coming to him, and believing on him, he may of God be made unto us Wisdom, Righte­ousness, Sanctification, and Redemption.

Thus I have endeavoured, as clearly as I could, to set before you the Nature of that Faith which is required of us in the Gospel, even that Faith in Jesus Christ, which whosoever has, may upon good Grounds hope, that God, for Christ's Sake, will pardon, and justify, and eternally save him. I should go on to evidence the Necessity of this Faith, but I will conclude at present, by saying,

USE. Take heed, every Soul, of deluding your­selves with a false Faith. Many have done so before you, and you are not out of Danger of being deceived to your utter undoing. I beseech you, therefore, be very careful in this important Affair, upon which all your eternal Salvation turn­eth. Don't imagine that your Faithfulness, Fi­delity, or moral Honesty, in what you do, and say, is a saving Faith; for though these, as the weightier Matters of the Law, are called Faith, Matth. xxiii.23. Iudgment, Mercy, and Faith, yet this is no more than a moral Heathen, who never heard of Christ, may be Owner of. Don't rest in an historical Faith, that you believe the Reports of the Gospel, for though this be a true Faith, yet [Page 196] it is not all the Faith the Gospel requireth, in order to Salvation; this, doubtless, was the Faith of Simon Magus, of whom it is said, Acts viii.13, 23. that he believed, and yet that he was in the Gall of of Bitterness, and Bond of Iniquity. Neither de­lude yourselves with a temporary Faith, which may somewhat engage the Affections to like and approve what the Gospel maketh known to you; for so the stony Ground Hearers receive the Word with Ioy; Mat. xii.20. and Herod heard Iohn gladly, Mark vi.20. Be not deceived with a particular Faith that your Sins are all pardoned; for though this may be the joyful Portion of him that has heartily accepted, and submitted himself, to, Jesus Christ, yet, with­out the Evidences of this espousal between Christ, and the Soul, 'tis no better than a vain Presump­tion, and delusive Self-Confidence. Yea, if you had the Faith of Miracles, so that you could re­move Mountains, yet, without closing with Christ, your Condition would be no better than that of Iudas, to whom our Lord gave Commission, as w [...]ll as to the other Eleven, Matth. x.8. To heal the Sick, cleanse the Lepers, and raise the Dead. See to it therefore that your whole Heart, and Soul sin­cerely embrace the Lord Jesus Christ, according to the Offer, and upon the Terms of the Gospel, and resign yourselves wholly up to him, to the Government of his Righteous Sceptre; then may you conclude that your Faith is right, and such as God in his Word requireth of you: for he is thy Lord, and if thou thus Worship him, he will greatly delight in thy Beauty, and thou shalt receive the Blessing from the Lord, and Righteousness from the God of thy Salvation. For so hath Christ said, Joh. x.27, 28. My Sheep hear my Voice, and I know them, and they follow me; and I will give unto them eternal Life, and they shall never perish; neither shall any Man pluck them out of my Hand.

THE Doctrine I have noted, from these Words, was,

DOC. It is of the highest Concernment to perishing Sinners, to be very solicitous, what they shall do to be saved; or, to know, and prac­tise, all that is necessary, in order to their Salvation. The Method, I proposed to take, in the prosecuting this Subject, was this.

I. To shew you what it is to be saved; or, what is that Salvation which perishing Sinners stand in Need of.

II. To evidence that perishing Sinners may be saved; or, there is a Possibility, notwithstanding their present miserable Condition, that they may be eternally saved.

III. That perishing Sinners must know, and prac­tise, all that is necessary, in order to their Salvation; or, there is something to be done, by them, that they may be saved.

[Page 198]IV. This is a Matter of the highest Concern­ment to them, and therefore they ought to be most seriously solicitous about it. I am upon the Third of these Heads; viz.

III. That perishing Sinners must know, and practise, all that is necessary, in order to their Sal­vation; or, there is something to be done, by them, that they may be saved. Under this Head I have proposed to consider, the Nature, and Necessity, of saving Faith, and the Way to ob­tain it.

The last Opportunity I shewed you, what it is to believe in Jesus Christ, what that Faith in Christ is, which the Gospel requireth, as necessary to Salvation; namely,

1. A serious, and firm Perswasion of Mind con­cerning the Truth, and Certainty, of all that is re­vealed to us, in the Word of God, relating to Jesus Christ, and the Way of Salvation, by him.

2. An entire Satisfaction with the Methods of Salvation, by him, propounded to us in the Word of God.

3. An hearty Acceptance of, and Closure with, the Lord Jesus Christ, as our Saviour, according to the Gospel Offer. Having, under these Three Heads, shewed you what I verily think to be the true Nature of that Gospel Faith, which, if a Man have, he shall be pardoned, justified, and eternally saved; I now proceed in the Second Place,

II. To evidence, that this Faith in Christ, which the Gospel requireth, is absolutely necessary to the Sinner's Salvation. This will be abundantly evident, by considering the Tenor of the Gospel Revelation, and the Nature, and Reason of Things.

1. It is very evident from the whole Tenor of the plain, and positive Declaration of the Gos­pel, that this Faith in Jesus Christ, is absolutely necessary to the Salvation of the Sinner. The [Page 199] whole Gospel is an utter Stranger to any Way, of a poor guilty Sinner's partaking of the Salva­tion, he standeth in Need of, without this, of his believing on the Lord Jesus Christ; if you search from one End to the other of it, you will find no Encouragement given, to any Sinner, to hope that he may be saved, without this Faith in Christ, which I have described. The very End, and De­sign, of the Gospel Revelation, are to make known Jesus Christ, his Person, Nature, Offices, and Be­nefits, and to shew us the Methods of Salvation, by him; to set before us the wondrous Grace of God, in the Gift of his Son, to be a Saviour for us, guilty Sinners; to acquaint us what Christ has done, and suffered for us, to bring about our Sal­vation; and to proselyte us to the Faith of the Son of God, that, by him, we might be saved. But to be more particular.

1. The whole Gospel does most positively insist upon our Faith in Christ, in order to our Salvation. Christ himself, personally, and his Apostles, in Com­mission, and Charge, from him, constantly preach­ed this Doctrine, and urged it upon their Hearers, that they must believe that they might be saved. Thus,

1. Jesus Christ himself, personally, preached the Necessity of this Faith, in order to Salvation. Our blessed Lord upon the Confinement of Iohn in Prison, began his publick Ministry, with preach­ing the Necessity of Faith, as one of the great Duties of Christianity, upon which the regular Hope of Salvation is built. Mark i.14, 15. Now, after that Iohn was put in Prison, Iesus came into Galilee, prea [...]ing the Gospel of the Kingdom of God; and saying, the Time is fulfilled, and the Kingdom of God is at Hand, repent ye, and believe the Gospel. This is the peculiar Grace, and Demand, of the Gospel, the Word of the Kingdom, that Men should believe in the Messiah, who, in the Fulness [Page 200] of Time, came into the World, for this very Pur­pose, to set up the Kingdom of God among them, as a Specimen of, and Preparation for, the King­dom of Glory, in Heaven; which Grace, and De­mand, the Law, as contradistinct from the Gos­pel, was an utter Stranger to. The Law, or Covenant of Works, (that is, that Dispensati­on wherein the Great God transacted with Man, before the Fall, and shewed him, upon what Conditions, he might enjoy his Favour, or in­cur his Displeasure,) runneth in these Terms, Do, and Live, Disobey, and Die: by a personal, perfect, and perpetual, Obedience to every Iota of the Divine Commandment, innocent Man might have obtained an Establishment in the Fa­vour of God, and have enjoyed an everlasting Life. But this, we have seen, is impossible unto fallen Man, and would not avail him, to merit Heaven, if he could, now, yield such an Obedi­ence. Whereas the whole Tenor of the Gospel Dispensation, (wherein God transacteth with Man, after the Fall, and which layeth the Foundation of our future Happiness in the perfect Obedience, and expiatory Sufferings, of a Mediator, and Sure­ty, and is therefore stiled a Covenant of Grace,) runneth in these Terms, Believe, and Live; believe in that Mediator, and Surety, that you may obtain Life through him. This is what the Lord Jesus Christ, when he tabernacled among Men, in Flesh, constantly preached, saying, Joh. iii.16, 18. God so loved the World, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting Life: — He that believeth on him is not condemned. And so you find him saying to Martha, Joh. xi.25, 26. He that believeth on me, though he were dead, yet shall he live: whosoever liueth, and believeth on me, shall never die. Hence Christ said to the Man, whom he had cured of his Blindness from his Birth, Joh. ix.35. Doest [Page 201] thou believe on the Son of God? And when the Iews came to our Lord, seemingly very solicitous to know what they must do to be saved; what (say they,) Joh. vi.28, 29. shall we do, th [...]t we might Work the Work of God? That is, that Work which God requireth of us, which is peculiarly pleasing to God, and by which we may hope to obtain the Divine Favour: our Lord, in Answer to their Enquiry, telleth them, This is the Work of God, what God specially insisteth upon, that ye be­lieve on him, whom he hath sent. Hence Christ said, to his Disciples, Joh. xvi.1. Ye believe in God, be­lieve also in me. Our blessed Lord wrought his miraculous Works on Purpose that the People might believe on him; therefore he said to the Iews, Joh. xii.36. While ye have Light, believe in the Light, which specially referreth to the Light of Conviction, which the Miracles of Christ car­ried with them, that he was sent from God, the promised Messiah, and the Saviour of the World; as is evident from what followeth v. 37. But tho' he had done so many Miracles before them, yet they believed not on him. And,

2. Jesus Christ gave it in strict Charge to his Apostles, (and so to his Ministers after them,) to preach this great Gospel Duty, the Faith of Christ, to the World; and this is one of the great Things they have insisted upon, in all their Writings. After our Lord was risen from the Dead, and was about to ascend up into Heaven, he gave his plenary Commission to his Apostles, and in it strong­ly enjoined it upon them to preach to the World the absolute Necessity of believing in him; for this was the Intent of what he said, Mark xvi.15, 16. Go ye into all the World, and prea [...]h the Gospel to every Creature; he that believeth, and is baptised, shall be saved. And accordingly they made it their great Business, from which no Threaten­ings, nor Sufferings, could ever discourage them, [Page 202] faithfully to preach Christ, and the Necessity of Faith in him, wherever they went. How often do we find this inculcated in the Acts of the Apostles. Acts x.42, 43. He, that is, Christ, commanded us to preach unto the People; — to him give all the Pro­phets Witness, that through his Name, whosoever be­lieveth in him, shall receive Remission of Sins. Acts xiii.38, 39. Be it known unto you, Men, and Bre­thren, that▪ through this Man. (Christ,) is preached unto you, the Forgiveness of Sins; and, by him, all that believe are justified from all Things, from which ye could not be justified by the Law of Moses. And the Word of God encreased, and the Number of the Disciples multiplied, and a great Company of the Priests were [...]bedient to the Faith. Acts vi.7. And as many, as were ordained to eternal Life, believed. Acts xiii.48. Thus they testif [...]ed both to Iews, and also to the Greeks, Faith towards our Lord Iesus Christ. Acts xx.20. And this is mentioned as the direct, and plain, Answer of the Apostle, to the Iaylor's En­quiry; Acts xvi.31. And they said, believe on the Lord Iesus Christ, and thou shalt be saved. This Doc­trine of Salv [...]tion by Faith in Jesus Christ, they constan [...]ly asserted, and preached, notwithstanding all the Opposition they met withal; and when the Iewi [...]h Council forbad them to teach any more in the Name of Jesus, they boldly say to them, Acts v.29 We ought to obey God rather than Men; and when they departed from the Presence of the Coun­cil, — they daily, in the Temple, and in every House, ceased not to teach, and preach▪ Iesus Christ: v. 41, 42. and Believers were the more added to the Lord, Multi­tudes both of Men▪ and Women. v. 14. And you may observe the same Strain running through all the Apostolical Epistles. Rom. i.16, 17. The Gospel of Christ is the Power of God, to the Salvation of every one that believeth, to the Iew first, and also to the Greek: — for the just shall live by Faith. Rom. iii.26. That he might be just, and the Iustifier of [Page 203] him which believeth in Iesus. 1 Cor. i.21, 23. It pleased God, by the Foolishness of preaching, to save them that believe; — we preach Christ crucified, &c. Gal. vi.16. and iii.22. We ha [...]e believed in Iesus Christ, that we might be justif [...]d by the Faith of Christ: that the Promise, by Faith of Iesus Christ, might be given to them that believe. Eph. i.12, 14. Who first trusted in Christ, — in whom, also, after that ye believed, ye were sealed with the Holy Spirit of Promise, which is the Earnest of our Inheritance. So I might go on, through all the Epistles, to quote to you such Passages as shew the Necessity of Faith in Christ; but I shall content myself with turning you to one Text more, which sheweth us, that this Faith in Christ is so strongly, and peremptorily, insisted on, as if all the other Com­mands of the Gospel was summed up, and con­tained, in this, and this were the whole of what God required of us; The Place I refer to is in the first Epistle of Iohn, iii.23. where the Apostle observeth the very great Stress laid upon this Duty, and saith, This is his Commandment, that we should believe on the Name of his Son, Iesus Christ.

Now, that all of this Faith, and Believing, in Jesus Christ; which was preached, and urged, as necessary to Salvation, by Christ, and his Apostles, meaneth no other than that Faith which I have described, is very evident from the Account which the holy Scriptures give us of the Faith of Abraham, the Father of the Faithful. For, when God first called Abraham out of Ur of the Cha [...]dees, to go unto a Land which he would shew him, and pro­mised to make of him a great Nation, and to bless him, Abraham believed God; That is, he was firmly perswaded of the Truth of all that God had said to him; nextly, he was reconciled to, and acquiesced in, what God proposed to him, laying aside all his Prejudices against leaving his Country, and Kindred, and travelling to a strange Place; [Page 204] and, then, he also closed with the Proposal, by yielding a ready Obedience to the heavenly Voice, and departed, as the Lord had spoken to him. Gen. xii.1 — 4. When, after that Abraham had gone Childless, until he, and Sarah, his Wife were well stricken in Years, God renewed his Covenant with him, and promised him a Son, by Sarah; Gen. xvii.16. Abraham believed God, being fully per­swaded of the Truth of what God had said to him. And when their Son Isaac was grown up to be a young Man, God, to try Abraham, com­manded him to offer him up a Sacrifice upon Mount Moriah; here was the Test of Abraham's Faith; his Faith still held out, he credited what God had said, and was firmly perswaded that the Promise should be made good to him, even in this very Isaac; and he overcame all the Prejudi­ces, that might arise in his Breast, against the of­fering of him up, even with his own fatherly Hand; and he yielded a ready Compliance with the Divine Command, and so heartily closed with what God demanded of him; he took his Son, the Wood, the Fire, and the Knife, and went up to the Mount, built an Altar, laid the Wood in Order, bound his Son, and laid him upon the Pile, and, with the Knife in his outstretched Hand, was going to execute the Divine Command, in the utmost Extent of it, when, lo, a counter Order stayed his Arm, and God provided a Ram, for a Sacrifice, in the Room of his Son. This is that Faith which Abraham is so famous for; Rom. iv.20, 21, 22. He staggered not at the Promise of God, through Unbelief, but was strong in Faith, giving Glory to God; and being fully perswaded, that, what he had promised, he was able also to perform; and therefore it was imputed to him for Righteousness. Thus was Abraham, our Father, justified by Works, when he had offered Isaac, his Son, upon the Altar; seest thou how Faith wrought with his Works, and by [Page 205] Works was Faith made perfect? And the Scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for Righteousness. Jam. ii.71, 22, 23. But, besides all this,

2. The Gospel does most plainly assure us, that there can be no Salvation for us, without Faith in the Lord Jesus Christ. The Gospel not only po­sitively insisteth upon our Faith in Christ, that we may be saved, but it does also, in very full, and strong Terms, assure us, that the Condition of those who believe not will be very contrary to that of being saved. So said our Lord, Joh. iii.18. He that believeth not is condemned already, because he hath not believed in the Name of the only begotten Son of God. and Iohn says, v. 36. He that believeth not the Son, shall not see Life; but the Wrath of God abideth on him. Hence also Christ told the unbelieving Iews, Joh. viii.24. If ye believe not that I am he, ye shall die in your Sins; and he acquainted them, Joh. xvi.9. that w [...]n the Spirit is come, he will reprove, or convince, the World of Sin, because they believe not on me. And when he sent forth his Disciples, with a Fulness of Power, to preach his Gospel to every Creature, not to Iews only, but to the Gen­tiles also, he commissioned them to declare it, to all the World, what are the Terms of a Sinner's Sal­vation, and that he insisteth upon it, that they be­lieve in him, and that, without coming up to these Terms, all their Hopes of Salvation would be vain: Mar. xvi.16. He that believeth not shall be damned. And we are told, 2 Thess. ii.12. that they all might be damned, who believe not the Truth; and are assured, Luk. xii.46. that the Portion of Unbelievers will be very miserable; and that the unbelieving shall have their Part in the Lake which burneth with Fire, and Brimstone. Rev. xxi.8.

So that this is the Term, Condition, Proposal, Demand, (call it what you will,) of the Gospel, upon which God will accept the Sinner to Mercy, [Page 206] freely pardon all his Sins, and receive him unto eternal Life, and without which he will have no Favour for him: we can therefore assure you, from our great Lord, and Master, that if you will com­ply with this Demand, and thus believe on the Lord Jesus Christ, you shall be saved; but and if you will not you shall be damned. There will be no Possibility of your being saved from Sin, and Wrath, according to the whole Scope of the Gos­pel Revelation, without Faith in the Lord Jesus Christ. And then,

2. It is farther evident, from the Reason, and Nature, of Things, that this Faith in Jesus Christ, is absolutely necessary to a Sinner's being saved. I only now suppose there was such a Person as Jesus Christ, who lived a certain Time in this World, and then offered up himself a Sacrifice unto God, for this very End to save [...]oor perish­ing Sinners, and that there is Salvation in no other Name. Upon these Suppositions, which are plain and evident Truths of the Gospel, and which therefore I need not now labour in the Proof of, we may very well argue, and justly conclude, that no Person, that liveth under the Gospel, can possibly be saved, without the Faith in Christ I am speaking of.

For, How is it possible that any Man shall finally obtain Favour with God, who maketh God a Lyar? 1 Joh. v.10. He that believeth not God▪ hath made hi [...] a Lyar, because he believeth not the Record that God gave of his Son. Will God put up such an Indig­nity, and cherish, in the Arms of his Love, him, that not only has offered him the greatest [...], but continueth thus to spit in his Face? Or can any Man be the better, as to his eternal Interest, for the Incarnation, and Death, of the Son of God, who, though he has the Opportunity of receiving the clearest Conviction of the Truth of the Gospel History, yet, does not so much credit it, as to be­lieve [Page 207] that there ever was any such Person as Jesus Christ, who taught such Doctrines, wrought such Miracles, suffered such Indignities, and was cru­cified at Ierusalem, as are recorded of him; and much less believeth him to be the Son of God, and Saviour of the World? No, most certainly: because all that Christ is, and all that he hath done, and suffered, are, to such, a perfect Nullity; His very Person has no Being, in their Esteem, nor ever had, because they do not believe the Truth of it, that there ever was such a Person. Or, if they grant so much, that possibly there has been a Person in the World of that Name, at the Time, and Place, specified, and that he lived, and died after the manner as is affirmed; yet, inasmuch as his Character, the Son of God, and Saviour of Sinners, and so the grand Intention of his Life, and Death, is utterly disbelieved, and looked upon, by them, as a mere Chimaera, and the vain Whims of a deluded Fancy; therefore they can never look to him for Salvation, nor ever be willing to accept any he should make the Offer of to them; nay, they would despise it all, as an idle Dream. So that from the Reason, and Nature, of Things, a crediting the Reports of the Gospel is absolutely necessary to Salvation.

And so is our unprejudiced affecting of, and ac­quiescing in, the Methods of Salvation by Jesus Christ. For, suppose a Man should so far credit the History of the Gospel, as to put it upon the same footing with the Works of Socrates, or Caesar, as to his believing, upon probable Evidence, that there was such a Person, who said, and did, such Things, as are reported concerning Jesus Christ; yet, can it be imagined, that God will dispense with the Glory of his Wisdom, and Power, and ineffable Love, of his Holiness, and Rectitude, manifested in the Salvation of a Sinner, by the Incarnation, and Death, of his own Son, and be [Page 208] willing to look upon this amazing Effect of his in­finite Understanding, and boundless Goodness, as nothing, and less than nothing, only that, after all, he might save a poor, guilty, perishing Crea­ture, whom he could make forever miserable by a Word's speaking, who can, by no Means, be prevailed with to acquiesce in, and approve of, the Method of Salvation, which God himself has laid out, and acquainted him with, in his holy Word; but designs, and hopes, to get to Heaven in some other Way, which, perhaps, he likes bet­ter, as being more agreeable to his present Con­ception of Things, and suited to his corrupt vici­ated Inclination? That is to say, Is it fitting that God should lay aside his own admirable Contri­vance, every Way adjusted to the Rights of his Nature, and Dominion, and to the Condition, and Circumstances, of the Creature, to gratify the peevish Humour of the Sinner, and save him in that Way, only, which his weak Reason, or raging Lusts, think to be best? Verily, a Man, of but low Understanding, would be put to no difficulty to determine, how unfitting, how unreasonable this would be. And we may be sure of it, that God will have the Sinner to know, that he shall be saved in a Way of the Divine Appointment, or not at all. If God's Way will not please him, he may be sure that his own Way will not be pleasing to God. It is the highest Reason, that our finite Understandings should give Place to the infinite Understanding of God; and that he, who must be entirely beholden to the boundless Good­ness of God, to rescue him from Misery, and bring him to Happiness, if ever he partake of his Salvation, should be entirely satisfied with the Wis­dom of the Divine Contrivance, without which he may not, he cannot, upon any reasonable Foun­dations, expect to reap the Benefit of it.

And farther, should a Man, in the General, ap­prove [Page 209] the Methods of the Grace of God revealed in the Gospel, but yet not look upon them as suitable to him, in Particular, and therefore not accept of Jesus Christ, as he is offered to him in the Gospel, nor acknowledge him, as he ought, for his Saviour; can it reasonably be imagined that Jesus Christ would be a Saviour to such an one? Will he save any Man against his Will? Will he convey Light, and Understanding to the Simple, who are so exceeding foolish as to refuse to hearken to his Instruction? Will he give the Mas­tery over their Lusts, and Passions, lead in the Paths of Righteousness, and conduct to Glory, those obstinate Creatures that refuse to submit to his Government, and say of him, we will not that this Man should reign over us? Will his Atone­ment, and Intercession, be of any Avail unto such as will not own him for their Surety, and depend upon what he does for them? Nay; can the Lord Jesus Christ be a Saviour to such as refuse to ac­cept of him, in that Capacity, and will neither hearken to his Instruction, submit to his Authority, nor have any Dependance upon his Atonement, and Intercession? Verily, it is utterly impossible, in the Reason of Things, that they, who slight, and reject, the Saviour, should be saved by him. They cannot be his Disciples, who will not put themselves under his Tuition; they cannot be his Servant, who will not take him for their Lord; they can receive no Benefit by his Death, who will not place their Trust in the Merits thereof. Psal. lxxxi.11, 12. Israel would none of me; so I gave them up unto their own Heart's Lusts.

Salvation dependeth upon our Union with Christ, the second Adam, as Condemnation is brought upon us by our Union with the first. 1 Cor. xv.22. As in Adam all die, even so in Christ shall all be made alive. We cannot be naturally, and corporally, in Christ, as we were in Adam; all our Union to [Page 210] him is spiritual, and mystical, hidden from our Senses, and the View of the World, and yet it is real, and effect [...] by the same Spirit, that was in him, possessing, and dwelling, in us; and by our being considered as foederally one with him, in the Covenant of Grace. I in them, said Christ; Joh. xvii.23. Thine they were, and thou gavest them me, said he; v. 6. and again, abide in me, and I in you. Joh. xv.4. Hence we are said to be the Body of Christ; 1 Cor. xii.27. each one, as Members in particular, being incorporated into him, being, by one Spirit, baptised into one Body; v 13. and by our own Consent, espoused to him, and become Members of his Body, of his Flesh, and of his Bones. Eph. v.23, 30. So that Christ and Believers are one, by the Father's Donation, by the Inhabitation of the same Spirit, and by their own Consent: but how is it possible that the Spirit that is in Jesus Christ should be in them, or that they should be considered foederally as one, who withhold their own Consent, and believe not on him? The Apostle says, Eph. iii.17. That Christ may dwell in your Hearts, by Faith. Christ his dwelling in the Heart speaks a very close, and intimate, Union; and the Apostle informs us how their Union is brought about, and maintained, and that both on Christ's Part, and our own: on Christ's Part this Union is accomplished by his Spirit, possessing, and influencing of us, v. 16. being strengthened with Might, by his Spirit, in the inner Man; that Christ may dwell in your Hearts: on our Part, this Union resulteth from our Faith; that Christ may dwell in your Hearts by Faith. So that it is our Faith in him, that uniteth the Soul to Christ, and maketh it to become foederally one with him. But then, what Portion can they have in God, or what In­heritance in the Son of God, who believe not? As well may the Body be united to the Soul with­out [Page 211] the Vinculum, or necessary Bond of Union, as a Soul be united to Christ without Faith.

By the Union of the Soul to Christ, the Salvation of such an one is sure, and certain, though he may not be able to know it, and take the Comfort of it, yea, though he should be exercised with very distressing Doubts, and Fears, concerning his fu­ture State; for the Certainty of their Salvation has it's Dependance, not upon their Knowledge of it, but, as upon the Stability of the Promise of God, who is infallibly true to his Word, so upon the Permanency, and Perpetuity, of him, who is their Head, to whom they are united, as Members of his Body; and therefore because he, their Head, is safe, and ever will be so, in the full Pos­session of the ineffable Delights of the heavenly World; of Consequence all the true Members of his Body shall be safe, as he is, and share with him in the unutterable Felicity he is possessed of. Thus our Lord himself argued, and assured his Disciples, and comforted them under the sorrow­ful Apprehensions of his Departure from them, Joh. xiv.19. Because I live, ye shall live also. Where­as those that are destitute of true Faith in Christ, which ever includeth a Subjection to him, as well as crediting of him, whatever their Profession may be, and whatever Denomination of Christians they are of, must necessarily die, and perish, even as a Branch that is cast forth, and withereth, that Men gather, and throw into the Fire. Joh. xv.6.

Thus we see, that [...]aith in Jesus Christ is ab­solutely necessary to the Salvation of the Sinner, both from the plain, and positive, Declaration of the Gospel, and from the Nature, and Reason of Things: so that this is one Thing the Sinner must do to be saved. But then, Can the Sinner thus believe, and be saved? Wherefore I proceed,

III. To consider what the perishing Sinner must do, to obtain this Faith in Christ, that he may be [Page 212] saved. Since Faith in Christ is absolutely neces­sary to Salvation, and this is what I must do, to believe in Christ, that I may have everlasting Life, how shall I come at this Faith? Can a poor sinful, weak, Creature do all this of himself? Can he not only credit the Reports of the Gospel, but over­come all his Prejudices, and heartily close with the Offers of the Gospel, and so believe in Jesus Christ, as God requireth in his Word, by the mere Strength of his own Powers? No, verily; We have already seen that he is weak, and impotent, and not able to save himself; not only because he cannot, by any Means, merit the Forgiveness of his past Sins, but also because he cannot, of himself alone, come up to the Terms, which the Gospel demandeth, that he may be forgiven: he has lost the Vigour of his Powers, has contracted a vicious Bias upon them, and is become destitute of a sufficient Strength to believe, according to the true Scrip­ture Account of a saving, justifying Faith. It is the Sinner's own Fault if he believe not; but it does not follow from thence, that, if he believeth, it is from the Strength of his own Powers. This Faith is not the Product of Nature, nor groweth in Nature's Garden, by all the merely humane Art, and Skill, that any Man is Master of; but is a su­pernatural, and Divine Work, produced in the Soul by the Finger of God, the Workmanship of the Holy Spirit, who is the special Agent herein, and the principal Former of the New-Man, and all the Parts thereof, within us. Hence Faith is said to be the Gift of God; Eph. ii.8. and wrought by the working of his mighty Power. Eph. i.19. Therefore also God is said, Rom. xii.3. to have dealt to every Man the Measure of Faith; which, whether it be understood of the Faith of working Miracles, or that Faith which is a believing in Christ unto Salvation, it cometh to the same Thing, the one being the Workmanship of God, as truly [Page 213] as the other. Hence the Divine Spirit is called the Spirit of Faith: 2 Cor. iv.13. and we find the Apostle praying for the Thessalonians, in that Strain, 2 Thess. i.11. That God would fulfill all the goo [...] Pleasure of his Goodness, and the Work of Faith with Power.

But then, can the Sinner do nothing? Must he wait till it shall please God to Work all his Work in, and for him, without any Thing of his own Labour, and Pains, to obtain this saving Faith? Doth not God require it of him to Work, and that while it is yet Day with him? Yes, most certainly, there is something the Sinner can do, and must do; and though he must wait upon God to do all for him, effectually, because the sovereign God worketh freely, and powerfully, yet, he must not wait idlely, but in the diligent Use of the Means, which are of Divine Appointment, that he may obtain the Blessing. Though a sovereign God may in various, unexpected, and surprising Ways, excite Persons to improve the Means, yet none may rationally look for the Blessing from him, without them. So that the Question returns upon us, What then must we do to be saved? Or, seeing this Faith in the Lord Jesus Christ is so necessary unto Salvation, what shall I do, that I may obtain this precious Faith? What can, and what must, the Sinner do, in order to his being a true Believer in Christ?

In Answer to this I shall mention a few Things, which as they lie within the Compass of humane Power, so they seem to me to be such a direct, and unfailing, Method to obtain the Gift of Faith from God, as never disappointed any that seriously, and diligently improved it. But I must leave the particular Consideration of them to the Afternoon Service.

HAVING formerly shewed you what is that Faith in Christ which is required of us, I en­deavoured, in the Morning, to evidence the absolute Necessity of this Faith to a Sinner's being saved, both from the plain Declarations of the Gos­pel, and the Reason of Things: and then proposed to consider what the Sinner must do to obtain this precious Faith; which I now proceed to specify in several Particulars. As,

1. The Sinner must seriously affect himself, with the Consideration of his miserable, undone State, and, in himself, helpless Condition, out of Christ. This the Sinner can do, his rational Mind capacita­teth herefor; and this he must do, as ever he would have the Divine Gift conferred upon him. No Man will seek a Remedy until he is sensible of his Want of it. And there is no Man, I suppose, so far gone, and sunk, under the Power of Sin, and Lust, but what can, whilst he has the Use of his Reason, and is capable of thinking at all, by seriously attending [Page 215] to the Dictates of natural Conscience, and com­paring himself with the Word of God, be sensible that he is a very great Sinner, that he has, in many Things transgressed the Divine Law, and, thereby, has highly offended the Divine Majesty. Natural Conscience will inform him, that all Sin is most contrary to the very Nature of an infinitely Holy God, and cannot but be hateful to him; and, if he look into the sacred Oracles, he may plainly see all Sin condemned, and that the Wrath of God is revealed from Heaven, against all Ungodliness, and Unrighteousness, of Men: Rom. i.18. That the Holy God has denounced his Curse upon all Sorts of Sinners, and therefore upon himself, because he has lived in such Sins, as Impiety, Profaneness, In­temperance, Lewdness, Unrighteousness, Falsehood, Malice, Envy, Pride, or some other Violation of the Divine Commands, which his own Conscience is privy to, and which are most clearly condemned in the Word of God. It is in the Sinner's Power to have some Sight of his own Sinfulness, because he is a Judge of his own Actions, and the Obli­quity of them, in their Departure from the Rule; for his Conscience not only beareth Witness to what he does, but his Thoughts in the mean while accuse him. Rom. ii.15. 'Tis in his Power, by serious Consideration, which he is capable of, in some suitable Degree, to affect himself with a View of the Baseness of his Sin, as it is contrary unto all Right, and Equity, of the Injuriousness of it to himself, in all his Interests, and of the Heinousness of it, as it is a Contempt of the Authority of the God that made him, and bestoweth all his Enjoy­ments upon him. And can he not, in like Man­ner, affect himself with the awful Thoughts, the fearful Apprehensions, of that tremendous Wrath, and Vengeance, of the Almighty God, which his Sin exposeth him unto? And can he not, from the common Light which he receiveth from the Scrip­tures, [Page 216] upon this View of Things, reason the Case with himself, and see what a deplorable Condition he is in, as a lost Son, that has foolishly wandered from his Father's House, and is now famishing, and dying, in the Want of all that is necessary to his Support, and Comfort?

Yea, farther, it is in the Sinner's Power to af­fect himself with the Thoughts how utterly una­ble he is to help himself; that he can make no Amends to God for his many past Transgressions, nor repair the Injury he has offered unto the Divine Majesty by his many Rebellions against him. Though he may have some Thoughts rising in his Mind, that he will go and humble himself before God, and confess his Iniquity to the Lord, and now put away his Sins, and live, for the future, more according to the Laws of God, yet little close Thinking will shew him, that all of this is but a present Duty, and no Satisfaction for past Offences, and that nothing he can do will avail to divert the Divine Anger from him; and that un­less a gracious God, from the boundless Goodness of his Nature, and for the Sake of the Merits of his Son, has Mercy on him, pardon, and save him, he must unavoidably die in his Sin, and perish forever. There is no Sinner that readeth the Gospel, or has it preached to him, but what may plainly see, that Sin has forfeited Heaven, and deserved Hell, and that Pardon, and eternal Life, are to be obtained in, and by, Jesus Christ, and by him alone.

These Things the Sinner can weigh in his own Mind, and somewhat affect himself with the seri­ous Consideration of them; and thus put himself into the Way of the Divine Spirit his effectual en­lightening, and convincing of him, in order to a thorow Conversion; and this he must do, that he may be led hereby unto Jesus Christ, the only Saviour from Sin, and Wrath. And,

[Page 217]2. The Sinner must bring home to his reasona­ble Mind, the Evidence, which is laid before him, of the Truth of the Gospel of Jesus Christ. This also lieth within the Reach of the Sinner's natural Power. The Reason, and Understanding, which God has furnished him withal, as a Man, fitteth him to judge of the Evidence of the Truth of Things. The Sinner can as well seriously, and impartially, search into the Evidences of the Truth of the Christian Religion, as he can into the Truth of any Matter of Fact that is reported to him; and he can weigh in his Mind, the Nature, and Strength, of those Evidences, and see whether they carry so much Clearness, and Force, in them, as would move him, upon the like Evidence, to credit any History of China, or ancient Rome; or would influence him to engage in any Business, of Consequence to him, relating to those Coun­tries, which he never saw; and accordingly Act upon the Evidence which he shall receive of the Truth of the Gospel History, as he findeth the Matters, contained therein, are of importance to him.

Thus he can see the full, and abundant, Testi­mony given to the sacre [...] History of the Gospel, by the Evangelists, who all concur in their Testi­mony to the Matters of Fact, related by them, which they had the fair Opportunity to be per­fectly well acquainted with, being Eye, and Ear, Witnesses thereto, and the Truth of which Tes­timony they sealed with their Blood; who all of them appear to be honest, upright, Men, and Men of Truth, who abhorred lying; and who had no worldly Interest in View, to bias them to what they report, but much the contrary. Thus, he can see the Force of the Evidence of the Truth of it, That Iesus Christ is the Son of God, and Saviour of the World, arising from the many plain Passages of the Scripture History that assert it, [Page 218] from the many open, clear, and incontestible, Miracles wrought by our Lord, and his Apostles, in Confirmation of it, and the exact Agreement of the many ancient Prophecies in him, and in no other Person whatever.

So that the Sinner can reason himself into [...] historical Faith, or Crediting, of the various Facts related in the Gospel, and other Writings of the Apostles, which are left to us; and therefore into an historical Faith of Jesus Christ his being the only, all-sufficient, and willing, Saviour of Sinners, as the Gospel reporteth him to be. His Invita­t [...]on to Sinners to come to him, and live; the Pains he is at in sending his Ministers to [...]oo them to accept of him; and, above all, his own dying for Sinners, are clear Convictions, how ready, and willing, he is to receive all that come to him, for Salvation; and his Divinity, as the Son of God, the Authority, and Power, he is in­vested with, as Mediator, together with his pre­vailing Intercession at the Right Hand of the Majesty on high, which the Scripture record of him, are a full Proof that he is able to save, [...] the uttermost, all that come unto God by him.

And as every Man can thus be at some Pains with himself, to reason himself into the Belief of the Christian Religion, whence God said to his an­cient People, Isa. xlvi.8. Remember this, and sho [...] yourselves Men; bring it again to Mind; and our Saviour said, Luk. xii 57. Why even of yourselves judge ye not what is right? so something of this he must do, that he may be found in the Way of his Duty which is God's Way; as did Cornelius, when he sent for Peter, to tell him Words where­by he might be saved: and without this, if, at last, the Sinner be found in his Unbelief, it will be justly articled against him, that he walked not in the Light while he enjoyed it, and therefore it is a righteous Thing with God that he should be cast into outer Darkness.

[Page 219]3. The Sinner must stir up himself to take hold on Christ, and receive him for his Saviour. That is, the Sinner must try to believe. For there is no one Duty that God requireth of us, how utterly impossible soever it be to Flesh, and Blood, and the Powers of Nature, but what it is our Part to use our best Endeavours to perform that Duty, and look to God to help us, to do what we have no Strength to do of ourselves. The Grace, and help, of God is to be looked for in Conjunction with our own Endeavours, not in a Separation from them. Hos. vi.3. Then shall we know, if we follow on to know the Lord. Thus, impotent as Man i [...], he must take hold on the Strength of God, that he may be at Peace with him. Isa. xxvii.5. This the Sinner must do; and this he can do. 'Tis a vain Thing for him to say, he cannot try what he can do. Jesus Christ is freely offered in the Gos­pel unto every Sinner, without Exception; and since there is no Man but what can, by a due Im­provement of his rational Powers, come to some Conviction of his own Sinfulness, and what a wretch­ed miserable Condition Sin has brought him into, what imminent Danger he is in of perishing for­ever, and that Jesus Christ the incarnate Son of God, and he only, is able to help him; how na­turally does this Conviction lead the Sinner, as a rational Agent, (and who readily does so, in all other Cases,) to take Pains with himself, to make out after Christ, that, if possible, he may lay hold on, and receive the Remedy provided for him, and freely offered to him in the Gospel? And, at least, so much he can do, namely, to rouse, and stir up, himself, by a serious Consideration of the Necessity of his being saved; as the Lepers, in Israel, argued, if we enter into the City, we sh [...]ll die there; if we sit still here, we die also; come let us fall into the Host of the Syrians, if they save us alive, we shall live, if they kill us, we should but d [...]e; [Page 220] so may the Sinner say to himself, if I continue in my present Condition, I perish; if I attempt to go to Christ, I can but perish; I will therefore arise, and try what I can do: He can seriously bear it in Mind, that there is nothing of equal Importance to him, nothing which so nearly con­cerneth him; that this is the one Thing needful to him; and that, if he be not saved, he must perish forever under the Wrath of God; and that yet it is possible for him to obtain Mercy with God, through the Mediation of the great Re­deemer; I say, he can awaken, and stir up, his Soul, by such Considerations as these, to make out after an Interest in Jesus Christ, and try what he can do to open his Heart, at the Call, and Invi­tation, of Christ, that he may receive him, who offers to come in, and sup, with him, that, re­ceiving him, he may obtain the Blessing through him, even Life forevermo [...] Though he be very sensible, that the utmost Strength of his own Powers is insufficient to make a true Believer of him, yet he has sufficient Encouragement to ex­ert what little Power he has, and try to believe, because a compassionate God has said, Matth. xxv.29. Unto every o [...]e that hath shall be given, and he shall have abundance; that is, God is graciously ready to assist, and strengthen, the willing, though feeble, and enrich the diligent, though poor, Soul, with all the Blessings he needeth, while the sloth­ful shall be sent empty away, and can rationally expect no Help and Assistance from him. So, the Man, with a withered Hand, had evidently no Power, within himself, to stretch it out; and had he replyed to the Command of Christ, stretch forth thine Hand, Alas! Master; It is withered; and how then shall I stretch it out? doubtless, his help­less Condition would have remained upon him: but, when, in Obedience to the Command of Christ, he stirred up himself, and but attempted the Dif­ficulty, [Page 221] which was surely too hard for him alone, then he received a Fulness of Virtue, and Power, from Christ, and be stretched it forth, and it was restored whole, like as the other. Matth. xii.10,—13.

4. The Sinner must earnestly ask it of God, to bestow this Faith, in Jesus Christ, upon him. Though the Sinner may, by the Strength of his own rational Powers, credit the Report of the Gospel, as an History, yet, can he not, thereby, be brought to close with Christ, and work a true Evangelical Faith in himself; he cannot over­come all the Prejudices, that he labours under, against Christ, and the Way of Salvation by him, because he has a natural Love to the Ways of Sin, and high Opinion of self; neither can he truly submit to Christ as his Lord, because his carnal Mind is at Enmity to the Divine Law. But, how­ever, he can ask it of God to renew his Heart, and Mind, and put a new Bias upon him, and make him willing, and enable him, to accept Christ as offered to him in the Gospel. If ever he believeth to the saving of his Soul, it must be from an Act of Favour in God, accomplishing this great Work in him, by the supernatural Assistances, and Ope­ration, of his Holy Spirit. For this Faith is the Gift of God. Eph. ii.8. By Grace ye are saved, through Faith, and that not of yourselves, it is the Gift of God. It is true that, the Grace of the Gospel, and the Way of Salvation, by Jesus Christ, is not a Method found out by the Strength of the hu­mane Powers, but is the Gift of God, who hath re­vealed it unto us; but then, this is not what is chiefly, if at all, the Intendment of the Apostle, in this Place, as some, who seem to take a great deal of Pains to set aside the special Divine [...]nflu­ences, in the Conversion of a Sinner, would per­swade us. It is very evident that the Apostle speaketh, here, of that Faith by which we are saved; by Grace ye are saved, it is an Act of Grace, [Page 222] and Favour, in God, to save any of you, through Faith, as the appointed Means of an Union to Christ, and Salvation by him; and this Faith doth not flow from the Strength of Nature, not of yourselves, but is the special Work of God, it is the Gift of God: and the Reason which the Apostle giveth, in the following Words, confirmeth this; For, says he, We are his Workmanship, created, in Christ Iesus, unto good Works. From whence it is apparent that the Apostle intends, not an outward Act of Favour shown to us, as the Doctrine of Faith, contained in the Gospel; but a special Work of Favour wrought within us: as if he had said, It is the Work of God to make true Believers of you, to [...] you to Christ, so that, (as he goes on,) ye are not, now, without Christ, and Strangers to the Covenant of Promise, but are in Christ Iesus, made nigh by the Blood of Christ, &c.

Now, though the Sinner cannot give Faith unto himself, yet he knoweth where to go for it, even unto that God whose Gift it is; and he knows what he must do to obtain it, even to ask it of that God, who is graciously ready to bestow it upon them that sincerely pray to him therefor. God is wont to dispense his Gifts, and Favours, is the Way of Prayer, as what ascribeth to him the Glory of his Sufficiency, Dominion, and Goodness, and owneth our entire Dependence upon him, and so much the more endeareth the Mercy to us, when we receive it in Answer to our Prayers. And this is what the Sinner can do. The same natural Powers, that enable him to ask a Favour of any of his Neighbours, capacitate him to po [...] out a Prayer to his God; so that he can, if he will, beg this Mercy from God, to Work his own Work in him, even a Work of Faith with Power. And this he must do, by his constant, daily, sin­cere, importunate Prayers to God, to create him in Christ Jesus unto goo [...] Works; and if the Sin­ner [Page 223] will but be diligent, and serious, to do his Part, to obtain this Gift of God, he may depend upon it, that God will not be wanting to confer of his Grace upon him; for he has given him all imaginable Encouragement to wait upon him, in this Way, saying, Matth. vii.7, 8. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: for every one that asketh, receiveth &c.

In this Way, then, let every Sinner do what he can, that he may obtain like precious Faith, to the saving of his Soul; and the Lord be with him. Before I proceed to consider the second Thing the Sinner must do to be saved, I shall con­clude this first Head, with making some Im­provement of what has been said upon it.

USE. 1. Hence we may see the Reason, why Faith in Jesus Christ is so strongly insisted upon in the Gospel, and so frequently urged by his faithful Ministers; viz. because Faith is absolutely necessary to the Salvation of Men. As the Belief of the Being of a God is the grand Principle upon which all Religion is built, so Faith in Christ is the fundamental Principle of Christianity; and there­fore the Gospel, which aims at making Men to be Christians, and in this Way to bring them to Heaven, and Happiness, preacheth nothing more than this Faith in Christ. All our Christianity is denominated from our Faith, because this Faith is the very Point upon which all our Christianity turns. It is the Principle in us, that gives us a Right to the Christian Name, that is productive of Love, and good Works, the Christian Life, and ensureth to us a Title to the pardoning Mercy of God, and the Glory of Heaven, the Christian Hope; and without this Faith, we can neither serve God, so as to please him, nor finally find Acceptance with him; we can neither be Christians; nor get to Heaven. Hence it is that so great a Stress is laid [Page 224] upon Faith, in the Gospel, and hence we so fre­quently, and earnestly, press it upon you, to be­lieve in the Lord Jesus Christ. The Sin of Un­lief, under the Gospel, is therefore the great damning Sin; all other Sins may be forgive [...], upon a sincere, and hearty, Believing in Christ, but if Men continue in their Unbelief, how shall they escape the Damnation of Hell? Heb. x.26. There remaineth no more Sacrifice for Sins; if the only atoning Sacrifice, which Christ has offered, unto God, once for all, be rejected. Whatever be the Fulness, and Sufficiency, of Christ's Merits, or his Willingness to save all that come to him, yet, without Faith in him, no Man can receive any saving Benefit from his Appearing, and Death, he can neither be enriched with the Virtues, and Graces, of the Christian Life, which slow from him, nor enjoy the happy Lot, and Portion, of Christians, in the upper World; he can neither be a good Man, nor be saved. And, if so, then of Necessity such must fall under the Displeasure of the Almighty, and there will be no possible Way for them to escape his righteous Judgments; there remaineth a certain fearful looking for of Iudgment, and fiery Indignation, which shall devour the Adver­saries. v. 27. It is not Men's being in such or such an exalted Station, and making a Figure, in this World; 'tis not their great natural Parts, or rich acquired Endowments of humane Learning, and Knowledge; 'tis not their accumulated Wealth, and Abundance, that will carry them safe to Heaven; nor is it their moral Honesty, and civil, and courteous Behaviour, among Men, that will avail to their Acceptance with God; no; they may possess the World in the greatest Fulness, and be very inoffensive in their Lives, and yet be banished from Heaven, after all. But the great Thing that will open the Gates of Heaven, to the departing Soul, is, a true Gospel Faith in Jesus [Page 225] Christ. Hence our Lord said to his Disciples, Joh. xiv.1, 3. Ye believe in God, believe also in me; — I go, and prepare a Place for you, and I will come again, and receive you to my self, that where I am, there ye may be also. And since this Faith in Christ is so absolutely necessary to Salvation, is it to be wondered at that the Gospel so largely insisteth upon it? Or can the Ministers of the Gospel bear to see their People go down to the Place of ever­lasting Darkness, and Misery, and not urge, and press, it upon them, to believe in Christ, that they may be saved?

2. From hence we may see the Reason, why so many, in the Christian World, perish in their Sins; even because they do not truly believe in the Lord Jesus Christ. It was the Complaint of the Prophet, of old, Isa. liii.1. Who hath believed our Report? and the Apostle maketh the like Com­plaint, Heb. iv.2. The Word preached did not profit them, not being mixed with Faith, in them that heard it. And thus it is also in our Days; many who hear the Word of God preached, in great Plain­ness, and with great Fervency, yet do not mix it with Faith, nor believe our Report, a vain Philo­sophy, with an Affectation of being wise, above what is written, have conspired, with the Lusts of Men, almost to banish Faith even from the pro­fessing World. Our Saviour hath told us, Matth. xx.16. Many be called, but few chosen. Alass! It is a most sad, and melancholy Thought, that so very many perish from under the Gospel, the best Means of their being saved: though they are lifted up to Heaven, in their near Approaches to the Confines of that happy Country, yet they, at last, perish in their Unbelief, and are brought down to Hell. And how can it be otherwise, when we see the Lives of Men are so generally spent in the Service of Sin; in Impiety, and profane Cursing, and Swearing, and Neglect of the Wor­ship, [Page 226] and Contempt of the Ordinances of God, in Unrighteousness, Fraud, Oppression, Falshood, Uncleanness, Intemperance, Malice, Slander, un­governable Anger, and the like? And that, so far as we are capable of discerning, as they live, so they die, without any visible Change in them, or any great Concern what will become of them? Yet these are numbered amongst Christians, they openly profess themselves to be Believers, and be­cause they say, they believe in Christ, and it may be do so, with something of an historical Faith, therefore they pacify their Consciences, and doubt not but that all shall be well with them, hereafter; till, anon, they die, and drop down into Hell; and then they find, to their Cost, that their Faith, such as it was, cannot possibly save them, because, after all their Pretentions, they really had not that true Faith in Jesus Christ, which the Gospel re­quireth. There are two great Defects in most Men's Faith; The one is, that it is defective as an histo­rical Faith; there is somewhat of the Nature of that Kind of Faith in them, but it is not built upon the only sure Foundation; they believe the Scrip­ture History, and so believe in Christ, but, upon no other Foundation than this, that it is Part of the Religion of their Country, and not because they have, upon due Search, received full Con­viction, in their own Minds, arising from the Tes­timony, and Seal of God himself, of the Truth of what they believe; and thus the Faith which they have, is rather an Opinion, than the Evidence of Things not seen, and so their Faith, as Dr. Bates expresses it, ^* may be absolutely true, but relatively false: and no wonder, if the House be thus built upon the Sand, that the Storm quickly over­throweth it.

Another Defect in their Faith, supposing it to be true as historical, is, that it is not that Faith [Page 227] which the Gospel requireth unto Salvation; it may be a Part, (though the lowest,) but not the Whole of true saving Evangelical Faith, which forever includeth in it, not only a Belief that there was such a Person as Christ Jesus, who said, and did, what is affirmed of him, in the Scriptures, but a sincere, and hearty, Choice of him, in all his Offices, and with all his Benefits, for our Saviour; that is, that we truly subject ourselves to his Teach­ing, and Government, as well as hope for Re­demption through him; that we sincerely consent, and be willing that he should save us from Sin, as well as from Wrath, that he should make us holy, as well as make us happy. Without this all a Man's historical Faith, should it be strong enough to remove Mountains, will signify just nothing at all to save him.

So that, after all the open Profession, and Pre­tentions, and Hopes, of the Generality of them that are called Christians, it may be said of them, They have not Faith, they are not true Believers, in the Gospel Sense; and becaus [...] [...]hey believe not, therefore it is that they [...] Rebellion against their Maker, and, at last, perish in their Sins. Hence is that Exprobration of the Apostle Iames, Jam. ii.14. What doth it profit, my Bre­thren, though a Man say he hath Faith, and have not Works? Can Faith save him? Which is to be under­stood of a naked crediting the Report of the Gos­pel, or an historical Faith in Christ, which can save no Man. Possibly, many Pieces of Divinity, whose Writers, in treating of a saving, justifying, Faith, have chose to express themselves in such Terms, That Faith is a firm Perswasion of the Mind of the Truth of the Gospel, (though I readily understand them, as meaning by it, not a naked Credit of the Gospel History, but such a Faith as has it's Influence upon the Heart, and Life, and therefore called a firm Per [...]wasion; including in [Page 228] it a Reception of Christ, upon Gospel Terms, and that purifyeth the Heart, and worketh by Love▪ yet, I say, possibly such Writings,) may have contributed, not a little, to the deceiving of many, who are ready to catch at every Shadow, to countenance a false Faith.

3. See from hence the exceeding Perversness of the humane Nature that it is so difficultly brought to believe spiritual, and Divine Things, Faith in Christ is absolutely necessary unto Sal­vation, and there is the surest Foundation laid for this Faith that can be desired, in the Certainty of the Truth of the Gospel, and the Evidences that Christ was sent from God, and that Salvation is to be obtained by him, and by him only; and why is it then, that Men do not believe the Gos­pel, and believe in Christ? Our Lord himself, has told us, Luk. xxii.67. Ye will not believe. Men more easily believe other Things, of very considerable Importance to them, and Act upon the Faith thereof, though they are often confirmed but by very weak Arguments; but how hard and difficult is it to perswade them to believe in Christ, upon the strongest Arguments, and clearest Evi­dence? The Pretension, indeed, often is, that they do not see with their bodily Eyes, or they cannot understand all the Mysteries contained in in the Doctrines that are revealed to them. But since there is the fullest Evidence of the Truth of what is reported to them, and such Evidence as would clearly determine them in other Cases, this sheweth, that it proceedeth from the desperate Perversness of their Hearts, that they believe not. Joh. viii.46. Though I tell you the Truth, (said Christ,) Ye believe me not: And why? because, Ye are of your Father the Devil, and the Lusts of your Father ye will do. So the God of this World hath blinded the Minds of them which believe not 2 Cor. iv.4.

[Page 229]Who can understand all the Mysteries in Na­ture? and yet we are even compelled to believe the Things which we understand not. And why then will not Men be prevailed with to believe the Truths of the Gospel, sufficiently confirmed, though they contain Mysteries in them? Said the Apostle, Gal. iii.1. O foolish Galatians, who hath bewitched you, that you should not obey the Truth; before whose Eyes Iesus Christ hath been evidently set forth, crucified among you? It is a strange Fascina­tion, this, upon the Minds of Men, that they should require stronger Evidence, for their Belief of the Truth of the Gospel, than the Nature of the Things will admit of, or than they require in other Cases. The Doctrines of Faith are not to be proved by Sense, and Experience, nor by Reason, and Demonstration, but by Testimony; and when this Testimony is clear, and full, we have then all the Evidence that the Nature of the Thing does require, or will bear. Upon this Foundation Men Act in all the Affairs of the pre­sent Life, wherein Testimony is concerned; and is it not most unreasonable, that they will not Act upon the same Evidence, or rather greater, in Matters wherein their eternal Interests are con­cerned? This argueth the Fascination of their Minds, that their Hearts are desperately wicked, and therefore 'tis that they will not believe; not for want of sufficient Proof of the Truth, and Reality, of the Things proposed to them, but be­cause they will not.

4. This should put us upon the serious Exami­nation of ourselves, whether we are true Believers in Christ, yea, or no. There are many, doubtless, who delude themselves, with a false Faith, and false Hopes of Heaven, and Happiness, who will, at last, be found to be destitute of the Faith, and miss of eternal Salvation. What Reason, then, have we to be very much concerned, lest we also [Page 230] be mistaken, in a Matter of so great Importance to us, and where there will be no Possibility for us to correct the Error afterwards? Heb. iv.1. Let us therefore fear, lest a Promise being left us of entring into his Rest, any of you should seem to come short thereof. If Faith, in Jesus Christ, be abso­lutely necessary unto Salvation, then, by this, we may know whether we are in a State of Salvation, whether we have good Grounds to hope that all our Sins shall be pardoned, that God is reconciled to us, and will finally accept us in the Beloved; and surely, it is richly worth our while to have some good Evidences of this, that we may walk in the Light of the Lord, and joy in the God of our Salvation.

I will only, now, briefly say, (agreeable to the Account I have given of a true Gospel Faith in Christ,) are we careful, to our crediting the Re­ports of the Gospel, to add, our cordial Appro­bation of the Methods of Divine Grace, in the Way, and Manner, of the Sinner's Salvation, by the Incarnation, and Death, of the Son of God? Are we satisfied in the Wisdom, and Justice, and Goodness, of this Way of Grace, and Favour, admire the Excellency of the Divine Contrivance, love the Holiness, and Purity, of the whole Scheme, and adore the Perfections of God, thus manifested for the Relief of poor perishing Sinners? Is Jesus Christ, the chief Subject of the Divine Re­velation, and the great Author of our Salvation, exceeding precious to us, above all the Enjoyments of this World? Have we sincerely, heartily, made Choice of the Lord Jesus Christ for our Saviour, in all his mediatorial Offices, and are we willing, not only to rely upon the Merits of his Sacrifice, but, to put ourselves under his Instruction, as a Teacher sent from God? Have we taken him for o [...] Head, and resigned ourselves up to his Govern­ment, opened our Ears to hear his Voice, and en­clined [Page 231] our Hearts to comply with all that we shall know to be his Command? Have we thus closed with him, as our Saviour, that he may, of God, be made unto us, Wisdom, and Righteousness, Sanctification, and Redemption? Then may we take the Comfort of it, and know that we are in him, and he in us; and that this our Faith, tho' but weak, and as a Grain of Mustard Seed, shall grow up, and bear Fruit, unto eternal Life: for thus we are assured, 1 Joh. v.12, 13. He that hath the Son hath Life; — These Things have I written unto you, that believe, on the Name of the Son of God, that ye may know that ye have eternal Life.

5. Lastly; Let us all, then, be perswaded to live by the Faith of the Son of God; to live in the Exercise of a true Evangelical Faith in Christ, now, that we may live with him forever, here­after, in Glory. Our Salvation turns upon this; and the final Trial, of those that live under the Gospel, will be, whether they have complyed with the great Demand of the Gospel, and have believed on the Name of the Lord Jesus Christ; whether they have received him into their Un­derstanding, Affection, and Will, and entirely sub­mitted themselves to him, as their Master, and Lord. For, not every one that saith to me, Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the Will of my Father, which is in Heaven; said Christ, Matth. vii.21.

As to the Heathen World, who have not had the Gospel of Christ preached to them, they will be judged by the Law of Nature, and be con­demned, not for their not believing on Christ, of whom they never heard, but, for their not glori­fying of God, when they had such evident De­monstrations of his Being, and glorious Perfecti­ons, and their Relation to him, and Dependance upon him, from all the Works of God arou [...] them. But the Case is otherwise with us, and the [Page 232] final Process, with us, will be, according as we [...] true Believers in Christ, or no.

Let us, then, now, be perswaded to embrace the Gospel Offer, and open the everlasting Doors of our Souls, and receive Christ, the Lord, into our Hearts, into our whole Hearts, that we may be found of him, in Peace, at the great Day.

And therefore, consider, how highly reasonable it is that you should credit the Reports of the Gospel, concerning Christ, and the Way of Sal­vation by him, which is so every way confirmed to be the Truths of God, testified to by the Amen, the faithful, and true Witness, and ratified with his Blood.

Think also, how reasonable it is that you should approve of the whole Method of Salvation by Jesus Christ, as most worthy of God, and ad­vantageous to yourselves. In what Way could the Divine Understanding, and Wisdom, more open, and display themselves, than in this admi­rable Contrivance, wherein the Honour of the Divine Sovereignty, and Dominion, is fully assert­ed, the Holiness of his Law vindicated, his Jus­tice satisfied, and his Mercy forever magnified, and made glorious? Or, in what Method could God himself have more clearly manifested the Super­abundance of his Love, and Good-will, and more strongly allure, and attach us to himself?

And consider, Is not Jesus Christ infinitely wor­thy of thy highest Affection, and thy most humble Submission? Worthy is the Lamb, that was slain! Rev. v.12. Is not he worthy that thou shouldest come to him for Instruction, who teacheth so as never Man taught? Is he not worthy that thou shouldest own, follow, and obey him, who is Lord of all, the King of Glory? Is he not worthy that thou shouldest put thy Trust in him, look to him, and rely upon him, for Grace, and Glory, and every good Thing, who has died to purchase all, and [Page 233] then again, and everliveth, to see to the Bestow­ment of all upon thee?

O be perswaded, then, to yield the hearty Con­sent of your Souls, that this Jesus should be your Saviour, and resign up your whole selves unto him, to be his only, entirely, and forever. And there­fore begrutch no Pains to obtain this precious Faith, in a due Improvement of your rational Powers, in searching into the Truth of the sacred Writings; by a serious Reflection upon your un­happy Condition, while seperated from him, in whom all Fullness dwelleth; and by a diligen [...] Attendance upon the Word Preached, as the ap­pointed Means to beget Faith in you; that by your fervent Supplications to God, to Work this Faith in you; that there may not be found in any of you an evil Heart of Unbelief, departing from the living God, but, that you may be of them who believe, to the saving of your Souls.

And if it hath pleased God, who is never want­ing to crown with Success, the sincere, and honest Endeavours of those, who carefully seek the Bles­sing from him, by the supernatural Operations of his Holy Spirit in you, to convey the Divine Light into your Minds, in the Knowledge of Christ, and to warm your Hearts with the Love of him, and bend your Wills to submit to his Discipline, so that any of you can lay your Hands upon your Hearts, and say, I have sincerely chosen the Lord Jesus Christ for my Saviour, with a fixed Resolu­tion of Soul, to be a diligent, and constant, Fol­lower of him; Thus I believe, Lord help my Unbe­lief; then mayest thou, O happy Soul! say, 2 Tim. i.12. I know whom I have believed, and am perswaded that he is able to keep that which I have com­mitted to him: And unto such an one, I may, in the Name of Christ, offer the Word of Comfort, and say, as he did to Mary, Luk. vii.50. Thy Faith hath saved thee; go in Peace.

THE Point I am upon, from these Words, is, Doc. It is of the highest Concernment to perishing Sinners, to be very solicitous, what they must do to be saved; or, to know, and prac­tise, all that is necessary, in order to their Sal­vation.

I am upon the Third general Head under this Doctrine, namely,

III. That perishing Sinners must know, and prac­tise, all that is necessary, in order to their Salvation; or, there is something to be done, by them, th [...] they may be saved. Though they cannot save themselves, yet there is something necessary to be done, by them, and they must know what this is, and then reduce their Knowledge into Practice. And in Answer to the grand Enquiry, What [...] [Page 235] the Sinner do to be saved? I have said these two Things are absolutely necessary.

I. It is absolutely necessary, that perishing Sin­ners believe on the Lord Jesus Christ, in order to their being saved.

II. It is absolutely necessary, that the perishing Sinner repent of all his Sins, in order to his being saved. I have discoursed upon the Doctrine of Faith in Jesus Christ, and shewed you, what I apprehend to be the Gospel Sense of that Faith in Christ, which is necessary unto Salvation, namely, a firm Perswasion of the Mind, of the Truth of all that is related in the Word of God, concern­ing Jesus Christ, and the Way of Salvation by him; and an entire Satisfaction in the Gospel Method of Salvation by Christ; and an hearty Acceptance of, and Closure with, the Lord Jesus Christ, as our only Saviour, according to the Offer of the Gospel. This Faith in Christ, I shewed you, is absolutely necessary, both, from the plain, and possitive, Demand of God, in his Word, and from the Nature, and Reason of Things. This, therefore is one Thing, in Practice, which the sinner has to do, thus to live a Life of Faith in the Son of God, which that he may attain unto, he must seriously affect himself with the Conside­ration of his miserable Condition out of Christ, being home to his reasonable Mind the Evidences of the Truth of the Gospel of Christ, stir up him­self to take hold on Christ, and earnestly ask it of God to bestow this Faith upon him. I proceed now to the Second Thing, under the Head of Practice; namely,

II. It is absolutely necessary that the perishing Sinner repent of all his Sins, in order to his being saved. Faith and Repentance are inseperably con­nected, so that the one cannot possibly subsist with­out the other; for whatever Precedency, in Order of Nature, as the Principle from whence it spring­eth, [Page 236] Faith may have to Repentance, yet can Faith no more be without Repentance, than the Sun can exist without it's Rays, nor can Repentance be without Faith, any more than the Rays can be without the Sun; and therefore both are abso­lutely necessary to Salvation. And because this, of Repentance, is a Duty incumbent upon every one of us, and so great a Matter as our eternal Salvation is dependent upon it, I shall therefore endeavour, by Divine Assistance, to make it plain to you in this Method;

I. By shewing you, what that Repentance it, which is required of us, as necessary to Salva­tion.

II. I shall evidence, that such a Repentance is absolutely necessary unto Salvation, and no Man can reasonably hope to be saved without it.

III. I shall consider, what the perishing Sinner must do, to obtain this Repentance unto Salva­tion.

I. I am to shew you, what that Repentance it, which is required of us, as necessary unto Salva­tion. Here it may be observed, that if Repentance be considered as it respecteth the first turning of the Man, from that which is Evil, to that which is Good, it meaneth the same Thing with Con­version, and Regeneration; and if we consider it as it respecteth particular Sins, or particular Duties, or the Progress the Man makes, in mortifying of Sin, and advancing in Holiness, so it is the same with Sanctification; so that it is comprehensive both of the Beginning, and the Progress, of a Life of Holiness. And that we may have a true, and just, Conception of this Duty of Repentance, and not deceive ourselves with any false, and mis­taken, Notions, about a Matter of such great Im­portance to us, it will be fitting for us to observe, the Account which the sacred Scriptures giveth us [Page 237] of it; that we may, from thence, know what is that true, and genuine, Repentance, which the Lord our God requireth of us, and which will be acceptable, and pleasing to him. Here, I do not design, now, to multiply Texts, of which the Scriptures are full, shewing us the true Nature of Repentance, but, I shall only turn you to a few, out of many, in both Testaments, which will serve to give us a full, and clear, Account of this ne­cessary Work.

Thus, we have the old Testament Description of Repentance, in those Words of the Prophet, Isa. lv.7. Let the wicked forsake his Way, and the unrighteous Man his Thoughts, and let him return unto the Lord. And again, the same Prophet thus des­cribeth it, Ch. i. v. 16.17. Wash ye, make you clean; put away the Evil of your Doings, from be­fore mine Eyes; cease to do Evil, learn to do Well.

The New Testament Account of Repentance exactly agreeth with this of the old, as is evident, from the whole of that excellent Sermon, which our Lord delivered at the Foot of the Mount; Matth. Ch. v.vi.vii. which is no other than a clear Directory, and strong Perswasion, unto Repentance; and agreeably also the Apostles of our Lord call upon us, Rom. xii.9. To abhor that which is evil, and cleave to that which is good; and to cleanse our­selves from all Filthiness, of Flesh, and Spirit, and to perfect Holiness, in the Fear of God: 1 Cor. vii.1. and Paul tells Agrippa, this was what he preached, to Iews, and Gentiles, Acts xxvi.20. That Men should repent, and turn to God, and do Works meet for Repentance; and we are assured that the great Design of the Grace of God, manifested to us in the Gospel, is, Tit. ii.12. to teach us to deny Un­godliness, and worldly Lusts, and that we should live soberly, righteously, and godly, in this present World. So that, from these, and many other Places of Scripture, that might have been named, which [Page 238] give us a plain, and full, Account, what that Re­pentance towards God is, which is required of us, in order to our being saved, we may evidently see that it comprehendeth these two Things in it, as essential to it; viz.

• [I.] The forsaking of all Sin.
• [II.] The leading of a vertuous and holy Life.

[I.] The perishing Sinner must sincerely, and heartily, forsake all his sinful, and Vicious Courses. For, he is not, nor can he justly be esteemed, a true Penitent, who does not forsake the Sins, which his Nature, Constitution, or Practice, may addict him unto; because the very Nature of Repentance includeth in it, the Abandoning of all Sin, of every Sort, Kind, and Degree.

But then, it must be remembered, we may not suppose, that he is not a true Penitent, who has not so absolutely, and entirely, forsaken all Sin, as never more to be found guilty of any, the least, Transgression of the Divine Law, in Thought, in Word; or in Deed. Such a compleat Victory over Sin is, indeed, to be the Aim of every Peni­tent; he should be still pressing forward, to the Mark for the Prize of his high Calling, and en­deavour to be as sinless as the holy Angels, and perfect Spirits, in Glory, are; but, after all his Endeavours, his Care, and Watchfulness, there will be still a Remainder of Corruption in him, while he is in the Body, in a militant State, and he will often have Cause to complain, as the holy Apostle does, Rom. vii.23. of a Law in his Members, warring against the Law of his Mind, and, some­times, bringing of him into Captivity to the Law of Sin. A sinless Perfection, however pretended to, by an haughty, and ignorant, Generation, is not to be attained unto, by the holiest of Men, while they are in the present evil World; but it is re­served, as the just Reward, and consummate Hap­piness, of the good Man, in Heaven. The Evan­gellical [Page 239] Repentance, therefore, which is, now, re­quired of us, is more accommodated to our pre­sent State of Probation; and there is nothing more included in it, than, through the Grace of Christ assisting of us, we are capable of, even while we are, here, attended with our inward Weaknesses, and surrounded with many, and strong, Tempta­tions. And that I may give you a true Account of this Part of Repentance, and set before you what the Word of God requireth of us, I shall mention some Things particularly, as included in it. As now,

1. The perishing Sinner must be truly, and heartily, sorry, and ashamed, for all his past Sin­fulness. This is an essential Ingredient in true Repentance, that a Man be suitably affected with Sorrow, and Shame, at his having done amiss; for no Man can be supposed to repent of what he has done, if he is not thorowly sensible that he has done, what he ought not to have done; and 'tis impossible for an intelligent Agent to receive a thorow Conviction, that he has done amiss, with­out being inwardly sorry, and ashamed, at his very Heart, for what he has done; because Fals­hood, and Error, or a doing of that which is con­trary to Truth, and Right, is as burdensome to right Reason, when the Man perceiveth it, as Pain is to Sense. As a Man cannot be sensible of a Wound, given to the Body, without feeling the Pain of it, and being uneasy at it, how manfully soever he bears it; so neither can he perceive the Wound, which Sin giveth unto his Soul, with­out his Mind's being suitably affected with Pain: and the Pain of the Mind is to be sorry, and ashamed.

From hence, indeed, all true Repentance takes it's Rise; for he that is sincerely sorry, and ashamed, that he has done a wrong Thing, feels such a Pain, and Uneasiness, in his Mind, as is likely to make him very careful, for the future, to [Page 240] do so no more; and the more heartily he is af­fected with an Uneasiness, of Mind, from a Sense of what he has done, so much the more careful will he be, to avoid the Temptations to expose himself to the like Uneasiness, for the Time to come. Hence you find the Psalmist expressing his Repentance by that, of being sorry for his Sin: Psal. xxxviii.18. and the Apostle thus writes to the penitent Corinthians, 2 Cor. vii.9, 10. I rejoice, not that ye were made sorry, but that ye sorrowed unto Repentance; for ye were made sorry after a godly Sort; for godly Sorrow worketh Repentance unto Salvation. In like Manner the Prophet Ezekiel directed the Sinners of old, Ezek. xx.43. Ye shall remember your Ways, and all your Doings, wherein ye have been defiled, and ye shall loath yourselves in your own Sight, for all your Evils that ye have committed.

The penitent Sinner, therefore, must call to Mind, what a vile, wretched, sinful, Creature he has been, what a desperately wicked Heart he has within him, bent to Backsliding, prone to Evil, and averse to all that is Good; he must call over his past Life, that he may be able to see, in how many Instances, he has done what he ought not to have done, and left undone the Things which he ought to have done. And the Thoughts, that he has, in so many Instances, and those attended with many very great Aggravations, injured, and affronted, the infinitely great, and holy, and good God, should make him with Sorrow, and Shame, to go before the Lord, and confess his Transgres­sions, and bewail himself, in the Strain of the re­turning Prodigal, Luk. xv.21. Father, I have sinned against Heaven, and in thy sight, and am no more worthy to be called thy Son. The Thought, that he has injured himself, hurt, and wounded his own Soul, and exposed himself to the Resentments of a Sin hateing God, should also put him upon crying [...]ut against himself, as David did, 2 Sam. xxiv▪ 10. [Page 241] I have sinned greatly in that I have done. for I have done very foolishly. The Sense of the Evil of Sin, and of his own Sinfulness, should excite in him an inward Self-loathing, and fill him with Grief, and Brokenness, and Contrition, of Soul, for his Folly, and Baseness, his Ingratitude, and Rashness, in having been guilty of so great an Evil as Sin is; an Evil so contrary to our Relation to, and De­pendence upon, our Maker; so Affronting to all the Compassion, and Love, the Purity of the Life, and the great Ends of the Death, of the most en­dearing Saviour, so unbecoming our rational Na­tures, and so destructive of all our valuable In­terests, that we may well wonder at ourselves, how it is possible, any Temptation should be strong enough, to prevail upon us, to allow ourselves to have any Thing to do with it.

The Degrees of this inward Sorrow, and Shame, are not equal, indeed, in all true Penitents; but, partly from different Tempers, and Constitution [...], and partly from the different Degrees of Convic­tion, which Persons receive, of the vile Nature, and dreadful Consequents of Sin, the Degrees of this Sorrow will be exceeding various, in different Persons, yea, in the same Person, at different Times; so that Rivers of Water shall slow down his Eyes, at one Time, from whom, at an other Time, and upon like Occasion, not a Tear can be extorted: yet, notwithstanding this Diversity, where there is a sincere Repentance, there will, be more or less, something of the Truth, and Reality, of this godly Sorrow for Sin. When Peter preach­ed to a great Concourse of People, assembled at Ierusalem, and plainly laid before them the Evi­dences of their Guilt, in crucifying of the Lord of Glory, who was so far from deserving the ill Treat­ment they gave him, that he truly merited the highest Veneration, and Applause from them, both as a common Benefactor, and as bringing with him [Page 242] sufficient Credentials of his Mission from God, and his being the ancient promised Messiah, and they saw the Truth, and felt the Force, of the Apostle's Reasoning, it is remarked of them, Acts ii.37. When they heard this, they were pricked in their Heart, and said, unto Peter, and to the rest of the Apostles, Men, and Brethren, what shall we do? The Sense of their Sin, and Guilt, deeply pierced them; it went to their very Hearts; it pricked, and wound­ed, their Souls within them; they felt the Smart of it; and were filled with Shame, and Sorro [...] of Soul, at the Thoughts of what they had done: and when Conviction was thus excited in them, and they felt the Reproaches of their own Minds, for their past Folly, now they were enclined to receive Advice about their future Conduct, and manifested their Repentance, by a Readiness to apply themselves to what they should know to be their Duty; Men, and Brethren, say they, what shall we do? If ever the Sinner be brought to Re­pentance, he will feel something of the Smart of Sin, in the Wounds which it has given to his Soul within him, and the Lashes of his Conscience will fill him with Grief, and Remorse, and make him to say with Hezekiah, Isa. xxxviii.15. I shall go softly, all my Days, in the Bitterness of my Soul.

2. The perishing Sinner must not only be sorry, and ashamed, that he has sinned heretofore, but he must now sincerely turn from all his Trans­gressions. Repentance has an Object from which it turneth, and that is Sin. That Sorrow for Sin, which is not followed with a Ceasing to do Evil, which produceth no Indignation at Sin, nor Care to avoid it, for the future, will be to no good Purpose; and as it deserveth not the Name of Sorrow for Sin, so neither will it be any Part, nor Evidence, of a true Repentance. The Nature of, and chief Thing in, Repentance is, a turning from Sin, and leaving of those wicked Practices, which, [Page 243] heretofore, a Man has accustomed himself to. Therefore the Prophet says, Ezek. iii.19. If thou warn the Wicked, and he turn not from his Wicked­ness, nor from his wicked Ways, he shall die in his In­iquity. And hence the wise Man adviseth, Prov. iv.14, 15. Enter not into the Path of the Wicked, and go not in the Way of evil Men; avoid it, and pass away. Yea; there must be a turning from every evil Way, a forsaking of Sin, as Sin, and therefore one as well as another. For, how does he repent of his Errors, who holdeth any of them fast, and refuseth to let them go? Nay; how can Sin be embittered unto him, who still taketh De­light, and Pleasure, in any Way of Wickedness? Whosoever, therefore, stoppeth short of putting away the Evil of his Ways, and Doings, and is not careful to avoid every sinful Thing, is no sin­cere Penitent. The Command of the great God is, Ezek. xviii.30. Repent, and turn yourselves, from all your Transgressions; so Iniquity shall not be your Ruin. This turning from Sin must, therefore, be entire, from all Sin, without allowing of ourselves in the known, wilful, Commission of any one Sin whatever. If we turn not from all our Sins, but hug any Lust in our Bosom, we may not reaso­nably hope for Salvation; because the least Sin, lived in, and indulged, bringeth Death upon the Soul. For, though one Sin, in it's own Nature, may be more heinous, and, by Reason of the Cir­cumstances that attend it, may be more aggravated, than an other, yet, all Sin, of what Kind soever, is directly contrary unto the Divine Law, and therefore is the highest Affront to the Authority, and Dominion, the Wisdom, and Purity, of the sovereign Law-giver; and, at the same Time, contaminates, and defiles, the Soul, and brings it under the Power of Guilt; and thus renders the Soul most unlike to the Holy God, at Enmity against him, and obnoxious to his righteous Ven­geance, [Page 244] and therefore utterly unfit to enjoy him: and consequently, will forever be a Bar in the Way of the Salvation of the Soul, if it be not truly, and seasonably, repented of; that is, if the Soul be not purged from it.

So that the Sinner must turn from every Sin, and that, not only from the grosser Transgressions, but, from those that are wont to be accounted comparatively small; and, not only from those which he may have least Affection, and Inclina­tion to, but, those that are most dear to him, and what his Temper, and Constitution, his Company, or his Business, may render him most easily ad­dicted to. For thus our Saviour addresseth us, Matth. v.29, 30. If thy right Eye offend thee, pluck it out, and cast it from thee; — if thy right Hand offend thee, cut it off, and cast it from thee; it is profitable for thee, that one of thy Members should perish, and not that thy whole Body should be cast into Hell. He that would so run, as to obtain the Prize, must lay aside every Weight, and the Sin that does most easily beset him. And this his turning from all Sin must be, both in Heart, and in Life.

1. The penitent Sinner must, in his Heart, turn from all Sin. For if the Heart of the Sinner be not broken off from it's Love to, and Delight in, the Ways of Sin, it is certain that it never was truly broken, and humbled, within him, for his Sin. It is the Heart that is the Fountain of all Sin, the Sink of all Abominations, out of which, as Christ hath told us, Matth. xv.19. proceedeth evil Thoughts, Murders, Adulteries, Fornications, Theft [...], false Witness, Blasphemies. There can, therefore, be no true Repentance, until the Heart is cleansed from all Wickedness. The Fountain must be first made pure, before the Streams will be clear: the Tree must first be made good, and then it's Fruit will be good. And, indeed, herein lies the very [Page 245] Essence of Repentance, in getting a new Heart, and right Spirit; and therefore, in the sacred Scriptures, Repentance is so described, Jer. iv.14. Wash thine Heart from Wickedness, that thou mayest be saved: and Cleanse your Hands, ye Sinners, and purify your Hearts, ye double minded: Jam. iv.8. and so again, Ezek. xviii.31. Make you a new Heart, and a new Spirit. All of which carry in them, the Heart's being turned from the Love of Sin, and cleansed, and purified, from that vicious Inclina­tion, and Delight, which it has to the Ways of Sin. In Repentance, there must be an inward, hearty, Detestation, and Abhorrence, of every Thing that is contrary to the holy Law of God, and displeasing to him. There must be a sincere Willingness to part with all Sin, even the least, and that which has been dear to a Man, as a right Eye, or right Hand. This turning of the Heart from Sin, is, in Scripture, called, Eph. iv.22. a putting off the Old Man, which is corrupt, according to deceitful Lusts; Col. iii.5. A mortifying the Members, which are upon the Earth; Gal. v.24. A crucifying the Flesh, with it's Affections, and Lusts; and a being dead unto Sin. Rom. vi.11. That is, the Ap­petites, and Lustings, to Sin and Evil, which used to prevail in the depraved Soul, are now brought under, and subdued, and become like to one mor­tified, crucified, slain; or, at least, that has re­ceived his Death's Wound; so that they have, no longer, the Life, Power, and Vigour, to rule, and govern, the Soul, as they had heretofore: and thus the Man becometh freed from Sin, and it no more reigneth in his mortal Body, that he should obey it in the Lusts thereof.

When there is this habitual turning from Sin, in the Heart, that the Man can truly say, with Paul, Rom. vii.15. That which I do, I allow not; for what I would, that do I not; but what I hate, that do I; when the Man sincerely hateth Sin, [Page 246] as Sin, and therefore hateth all Sin; when he hateth it with a perfect Hatred, perfect in it's Na­ture, though not so in Degree; then is he a true and real Penitent, in the Sight of God, though he should not be able, always, to keep himself pure from every Transgression. For the Heart is that which God chiefly looketh at; and if that be right in his Sight, if that be truly turned from the Love of Sin, and be set against it, though, through Weakness, and Inadvertancy, or the Power of Temptations, the Man may fall into any parti­cular Act of Sin, short of an absolute Renunciation of the Lord his God, yet, the merciful, and good God, for Christ's Sake, will graciously over­look it, and accept of him as a true Penitent, a real Convert; yea, though the Man should have no Opportunity to express his inward Hatred of that Sin, and manifest to the World his Repen­tance of it, by any such outward Acts as are the visible Signs thereof. But then,

2. The penitent Sinner must, in his Life, turn from all Sin, as he has Opportunity therefor. It is the vain Pretence of some, their Hearts are good, they say, while their Lives are stark naught. If, therefore, there should be an Opportunity given to the Sinner, by the Continuance of his Life in this World, after his being first renewed unto Repen­tance, to manifest that he has an inward Hatred of Sin prevailing in his Heart, by the outward Acts of forsaking his former sinful Courses, shuning, and resisting, the Temptations thereto; he must not, then, content himself with saying, or ima­gining, that he hateth all Wickedness in his Heart, and, yet, at the same Time, allow himself in the Practice of it; but, he must make it his constant Care, and serious Endeavour, to abstain from all Sin. For, if he continueth to walk in any Way of Wickedness, by doing those Things which the Divine Law forbideth, or by leaving undone what [Page 247] it requireth, knowingly, and designedly so, he will have great Reason to question the Sincerity of his Heart, whether it be truly turned from Sin, or no; yea, rather, he will have Cause to conclude, that his Heart is not washed from Wickedness; because a solicitous Care to avoid every sinful Thing, out of Regard to God, and our own eternal Interest, is one of the best Evidences of the Heart's Aversion to Sin, and a clear Sign of Upright­ness: which occasioned the Psalmist's saying, Psal. xviii.23. I was upright before him, and have kept myself from mine Iniquity. Thus a Tree is known by it's Fruit; which is our Saviour's Argument, Matth. vii.16—20. Ye shall know them by their Fruits; — every good Tree bringeth forth good Fruit, but a corrupt Tree bringeth forth evil Fruit; a good Tree cannot bring forth evil Fruit, neither can a cor­rupt Tree bring forth good Fruit: — wherefore, by their Fruits, ye shall know them. And therefore unto the inward Hatred of all Sin, there must be added the outward Abstinence from every Thing that we know to be contrary to the Mind, and Will, of God, concerning us. The penitent Sin­ner must abhor Sin, in his Heart, and abstain from it, in his Life; lest, under a Pretence of Honour­ing the Lord, in his Heart, he cast Dishonour, and Reproach upon him, by his Actions. There must be, as much as in him lieth, an actual turning from all his Transgressions. He that stole, must steal no more; he that used himself to swear vainly, must swear no more; he that addicted himself to lying, must lie no more; he that accustomed himself to Drunkenness, must be drunk no more; and so of all other Vices, and Sins, he must no more allow himself to do that abominable Thing, which the Soul of the Lord hateth.

Repentance, it is true, is progressive, and not wrought up to the highest Degrees of Perfection at once, nor, indeed, in this Life; but, notwith­standing, [Page 248] the Sinner must pursue, more and more, the Attainment of the Mastery over his Lusts, and Passions, and more thorowly cleanse his Hands, as well as his Heart, from all Wickedness, that, if possible, he may abstain from the very Appear­ance of Evil, and keep himself pure from every Transgression. Particularly, he must set himself to oppose, and mortify all that his Conscience, enlightened by the Word of God, telleth him is sinful. For, Happy is he, who condemneth not himself, in that Thing which he alloweth. Rom. xiv.22.

In short, it must be a Man's fixed Resolution, and steady Endeavour, not to allow himself in any known sinful Thing whatever. And, if the pre­vailing, steady, Bent of the Mind, stand fixed against all Sin, and it be the sincere, and great, Care of his Life, to avoid it, though many may be the Imperfections, and Failings, which, after all, will be found in such an one, yet, is such a Man one that, in the Gospel Sense, heartily forsaketh all Sin, and is so far a true Penitent, in the Sight of God, who, according to the Tenor of his Co­venant, in Christ Jesus, will overlook his Failings, and accept of him to Mercy.

This is the first Part of Repentance, a sincere, and hearty, forsaking of all Sin; I proceed to the second, viz.

[II.] The perishing Sinner must be exceeding Careful, to lead a vertuous, and holy Life, in an universal Obedience unto all the Commands of God. This is the other Part of Repentance, which consisteth, not only in a turning from that which is Evil, but, in a doing that which is Good. And it is a very necessary Part of Repentance, which always meaneth the Amendment of the Heart▪ and Life; a being, and doing better, than here­tofore we were wont to be, and do. Therefore the Prophet Ieremiah called upon the People to repent, in these Terms, Jer. xxvi.13. Therefore, [Page 249] now, amend your Ways, and your Doings, and obey the Voice of the Lord, your God. As the Sinner is to turn from Sin, so he must return to his Duty to God. Repentance, and Amendment, do not lie wholly in Negatives, and a not doing the ill Things that a Man has been heretofore accustomed to, but they consist also in Positives, in a performing all that Duty which is required of him. He that putteth off the old Man, — must put on the new Man, which, after God, is created in Righteousness, and true Holiness. Eph. iv.22, 24. The penitent Sinner must bring forth Fruits, meet for Repentance; Matth. iii.8. he must not remain barren, and unfruitful, but yield such Fruits as are the genuine Product, and Evidence, of Repentance, even such Fruits as are answerable to his Pretentions, and evidential that he has a new Heart in him, and that he leadeth a new Life; that is, the Fruits of holy Obedience unto God; a walking in a [...] the Ordinances, and Commandments, of the Lord, blameless, which, before his Repentance, he had no just Regard to. Hence the Terms run in this Strain, Isa. lv.7. Let the Wicked forsake his Way, — and let him re­turn unto the Lord. That is, let him return to his Duty, and Allegiance, unto God, as his rightful Sovereign, and acknowledge the Divine Autho­rity over him, and submit himself entirely to the Government of the Will of God, in all Things concerning him. Thus God, by his Prophet, in­forms us who is the true Peni [...]ent, saving, Ezek. xxxiii.14, 15. When I say unto the Wicked, thou shalt surely die; if he turn from his Sin, and do that which is lawful and right; if the Wicked restore the Pledge, give again that he had robbed, walk in the Statutes of Life, without committing Iniquity; he shall surely Live; he shall not die. Where we may observe, that the Sinner must not only turn from his Sin, but he must do that which is lawful and right; he must yield Obedience to the Divine [Page 250] Commands, or walk in the Statutes of Life. For the Will of God, made known to us, is the only sure and certain Measure of Right, and Wrong, Truth, and Falshood; and therefore the only per­fect Rule of our Duty, and sure Guide in the Way of Life. It will be no true Repentance, such as God requireth of us, and will accept at our Hands, such as becometh our Nature, Relation, and De­pendance, if it be not accompanied with Obedi­ence, and that both of Heart, and of Life.

1. There must be an inward Principle of Obe­dience. That is, It must be the fixed Purpose, Intention, and Bent, of the Heart of the Penitent, to obey the Will of God, in all that he knoweth to be his Duty. The Heart, and Soul, in the more constant Temper, and Disposition of them, must be ready enclined to perform the whole good, and acceptable, and perfect, Will of God, as he hath revealed his Mind, and Will, to us, in his holy Word. Thus the Heart must become sound in the Statutes of God, by a steady Consci­ous [...]ess of the Obligations we lie under, to obey whatsoever the Lord our God requireth of us, and in a serious Fixedness of Mind, to make his Will the Rule of our Walk. Thus there must be an inward Affection to the Things of God, an hearty Love, and Delight, in his Law, and a Readi­ness, at all Times, to comply with his Precepts. So must we be able to say, with the Psalmist, Psal. cxix.128. I esteem all thy Precepts, concerning all Things, to be right. For this is the Character of the thrice blessed Man, Psal. i.2. His Delight is in the Law of the Lord, and in his Law doth he medi­tate, Day, and Night. When it is the constant ha­bitual Temper of the Soul to be obedient unto the Will of God, this will argue, that there is a real, thorow, Change wrought in the Heart, that it is New, in all the Powers of it, otherwise it would not be fixed for new Obedience, but remain un­subject [Page 251] to the Law of God; this inferreth that we are born again, are become the Children of God, are not under the Dominion of Sin, but under Grace; and that, therefore, we are no longer in a perishing Condition, but have eternal Life begun in our Souls, and reigning in us, by that Grace, which reigneth, through Righteousness, by Iesus Christ our Lord. Rom. v.21.

Though such an one should not have the Op­portunity to manifest the sincere Desire, and fixed Purpose, of his Mind, in this, or that, particular Instance of Obedience, nevertheless, God will graciously accept the Heart, that is thus devoted to his Service; and he will esteem the Man a true Penitent whose Delight it is to do his Will. In this Sense those Words of the Apostle may well be understood, as truly as of the particular Charity which they firstly relate to; 2 Cor. viii.12. If there be first a willing Mind, it is accepted, accord [...]ng to that a Man hath, and not according to that he hath not. This holdeth true, with Respect to our Cha­rity, and Love, to God, as well as to our Love, and Charity, to our Neighbour. So that should Death overtake such a Man, who has his Hear [...] so set for Obedience to the Divine Commandment, before he should have the Opportunity to make any Pro­gress in a Life of Holiness, the Willingness of his Mind would be accepted by God, in the Room of his Performances; and he would be received to the promised Rewards of the heavenly World, though he should have no more than truly, and heartily, set out in the Way thither, while he was in this. This was the Case of the penitent Thief, upon the Cross, who, by the sovereign Grace of God, experienced a wonderful Change in his Soul, from a Love to Sin, unto a Love to God, and Christ, and Holiness, but a few Minutes before he expired; so that he had no Oppor­tunity to lead a Life of holy Obedience, nor, in­deed, [Page 252] so much as to give any Evidence of his Repentance, save only by his immediate reprov­ing of his fellow Sinner, owning the Attrocious­ness of his Crime, and expressing some Trust, and Dependance, on the Lord Jesus Christ, and these all in a Breath; and yet, we find Christ saying to him, upon the certain Knowledge he had of the real Change in his Heart, Luk. xxiii.43. Verily, I say unto thee, to Day shalt thou be with me in Paradise.

I Have entered upon the Consideration of the great Duty of Repentance, as necessary to Sal­vation; and am upon the View of the Nature of this Duty, and have shewed you that it interdeth the forsaking of all Sin, in Heart, and Life; and a living vertuously in Obedience to the Divine Com­mands; in order to which there must be an inward Principle of Obedience. I now go on to say,

2. As there is Opportunity, there must be an honest sincere Endeavour after an actual Obedi­ence to the Will of God. It will not suffice for any to say, I love God, and love his Com­mandments; but we must endeavour to live un­to God, and Holiness, by conforming of our whole Walk to the Rules of the Divine Precepts. For whoso keepeth his Word, in him verily is the Love of God perfected. 1 Joh. ii.5. It must be the de­termined Resolution of our Wills, and our daily Care [Page 254] to put that Resolution into Practice, to lead obedi­ent Lives, to do Justly, to love Mercy, and to walk humbly with our God. And, indeed, if the Heart be true, in it's inward Principle of Obedi­ence, it will put a Man upon being holy in all Manner of Conversation, and Godliness, and that in Obedience to the commanding Will of God. So, a good Man, out of the good Treasure of the Heart, bringeth forth good Things. Matth. xii.35. And that our Repentance may be genuine, uniform, and sincere, our Obedience must respect all the Com­mandments of God universally, and particularly those we have been most defective in, and are most difficult to Flesh and Blood to perform.

1. The penitent Sinner must endeavour after an universal Obedience, without Exception. The Divine Law is one entire Body of Rules of holy Living, flowing from the supream Fountain of Do­minion, Wisdom, and Holiness; and because the same Authority, Reason, and Purity, is stamped upon, and runneth through, the whole of the Di­vine Commandments, therefore, the Sinner, in re­turning to his Duty to his God, must be careful to obey every known Command, without suffering any one of them, designedly, to be disregarded by him. The earnest Desire of his Heart must be that of the Psalmist, Psal. cxix.5, 6. O! that my Ways were directed to keep thy Statutes! then shall I not be ashamed, when I have Respect unto all thy Com­mandments: And accordingly it must be his daily Practice to order his Steps in the Word of God, that he may cleanse his Way, by taking heed thereto. He must not content himself, and think this to be enough, that he is obedient unto some of the Divine Precepts, such as, perhaps, are more agreeable unto his Temper, and Condition; but he must be careful, as much as in him lieth, as he has Opportunity, and a Call thereto, to observe, [Page 255] and do them all. For, if he wilfully allow himself in Disobedience to any known Precept, it will argue that his Heart is not right with God; and that the Duty which he performeth, is not at­tended so [...]ch in Obedience to the Will of God, [...] from [...]me other Principle, and Motive; and therefore all that he doth will be far from an ac­ceptable Obedience. Hence the Apostle Iames said, Jam. ii.10. Whosoever shall keep the whole Law, and yet offend in one Point, he is guilty of all. Because a wilful Transgression of the Divine Law, in any one Point, proceedeth from an inward Principle of Disobedience; which is, in the Na­ture of it, equally levelled against the whole Law, under like Circumstances, and Temptations.

The penitent Sinner, therefore, must be careful to live in the Practice of all known moral Duties; he must worship the Lord his God, in Publick, and in Private, and thus give unto the Lord the Glory that is due unto his Name; he must think, and speak, reverently of the holy Name of God, and not allow himself to profane it at any Time; he must deal justly with all Men, be true to his Word, and Promise, and fulfil his Engagements, and Betrustments; his Lips must be under the Law of Kindness, and his Hands be ready to help the Indigent, and relieve the Necessitous; his Heart must be enlarged with an universal Bene­volence, and his Light shine in all the Offices of Kindness, and Beneficence, even to all that are about him; and he must, knowingly, give no Man any just Occasion to complain of his injuring of him, in any of his Interests.

He must also diligently attend upon all the Duties of instituted Religion, and devoutly, and heartily, serve his God, in all the Ways of his own Appointment. He must remember to keep his Day holy, through out the whole of it, free from all Diversions, and all unnecessary Labours; [Page 256] he must wait upon God in all his holy Ordinances, take his Mark, and Livery, upon him, and par­take of the Food of his Soul, which is provided for him, in the House, and at the Table, of the Lord. For, how has he returned unto the Lord, as a true Penient, who will not be perswaded to do the Things which God requireth of him, but liveth in the sinful Neglect of them?

Yea, the sincere Penitent should endeavour af­ter the greatest Constancy in his Obedience, with­out allowing of himself in any wilful Interruptions therein; because God always has the same Right to his Service, and Obedience, at one Time, as much as another.

This universal Obedience is what the penitent Sinner should carefully endeavour after, as he has Opportunity for it; and humbly mourn over all his Defects, and Short-comings, in Duty. This is what our God requireth, and most earnestly wisheth, of all that would be truly his People, saying, Deut. v.29. Oh! that there were such an Heart in them, that they would fear me, and keep all my Commandments, always.

2. The penitent Sinner must particularly set himself to the Practice of those Duties, and Ver­tues, which he has, heretofore, been most defec­tive in. It was his Sin, and Guilt, that he, for­merly, neglected to do those Things that were re­quired of him, as it was that he did those Things that were forbidden to him, and therefore, in his Repentance, he must not only abstain from the forbidden Fruit, which he has, heretofore, de­lighted in, but, he must evidence the Truth of it, by endeavouring careful [...]y to perform the various Duties of Piety, Justice, Sobriety, Tem­perance, Meekness, Humility, Charity, and the like, which he has been, form [...]ly, averse to.

Thus, if he hath been one that, through the Pride of his Countenance, would not call upon [Page 257] God, but lived without Prayer, in his Closet, and in his Family, he must, now, be so much the more exact, and constant, in this Part of his Duty to God, and his own Soul. When Saul became a thorow Penitent, it was remarked of him, Acts ix.11. Behold, he prayeth!

Or, if he hath been remarkable for a profane Mouth, and a foul Tongue, for filthy, and corrupt Communication, he must endeavour, now, after the greater Eminency in the Sobriety, Purity, and Modesty, of his Speech, and the vertuous Go­vernment of an unruly Tongue.

So, if he hath been notorious for Tavern-haunting, setting long at the Wine Press, until new Wine enflame him, and used often to in­toxicate himself with strong Drink, he must, now, be more exemplary in the Virtues of Temper­ance, and Moderation, and carefully shun the Places, and Company, by which he was enticed, and overcome.

And, if he hath been infamous for violent, and unruly Passions, for Cruelty, Severity, Wrath, for Oppressions, and Unkindnesses to his Neighbours, he must, now, endeavour to be as remarkable for his Patience, Meekness, Gentleness, Forbearance, Long-suffering, Equity, Brotherly-kindness, Good­ness; and in this Way let the World about him see, that the Wolf is converted into a Lamb, by the Power of the Grace of God that is in him.

Remarkable is the Instance of the Iaylor in my Context; before his Conversion, he was a Man of a very fierce, and cruel, Disposition; whereas no sooner does the Grace of God take Possession of him, and make him a true Penitent, but you find his Temper mightily altered, and those very Servants of God, whom he had just before malig­ned, insulted, and abused, he now takes into his House, washes their Stripes, and setteth Meat before them; and so treats them with all proper Ex­pressions [Page 258] of Kindness, and Benevolence. So the true Penitent will be exemplary in those Vertues, in which he was, heretofore, most defective.

3. The penitent Sinner must set himself to the Practice of those Duties, which are most hard, and difficultly performed. There are some Duties, in the Christian Life, abundantly more hard, and dif­ficult, than some others, and require the greatest of our Skill, and Vigilance, and the exerting our Strength, or we shall not be likely to practise them, as we ought to do. There are some Things which are our Duty, as Christians, which yet are so easy, so agreeable to the humane Nature, and so suitable unto our Circumstances, that the na­tural Man, without the Aids of supernatural Grace, readily complyeth with them; while he can, by no Arguments, be prevailed upon, to regard such other Duties, as are attended with more of Dif­ficulty. But the true Penitent must not only ap­ply himself unto such Duties, as may be observed with the greater Ease, and without any great Op­position to his natural Temper, and Inclinations, or worldly Interests, but, he must, as well, make Conscience of performing those Duties, and prac­tising those Vertues, which are most hard to Flesh, and Blood, and are most cross to his Constitution, and Temptations, and most opposite to his carnal Views; and that because he must be careful to practise all Vertues, as well as to reform all Vices. Here I will take the Liberty to mention two only; viz.

1. The penitent Sinner must be ready to for­give those that injure him. This is a very hard, and difficult Lesson, in Christianity, and what is taught in no other School but that of Christ's. Corrupt Nature prompts us to revenge Injuries; the Phi­lophers of Old thought it argued a mean Soul, to bear Indignities, and Affronts, and taught Re­venge, as an Evidence of an high, and great, and [Page 259] noble Spirit: but our Master, Christ, better under­stood both the Nature of God, and of Vertue, and, by his own Example, and by Precept, hath taught us quite otherwise. And hard, and dif­ficult, as it is to perform this Duty, yet, he that will be a true Penitent, a real Christian, must, in some good Measure, come up to it, and lay aside all Thoughts of Revenge, and suppress his undue Anger, and Resentments, and be ready to render good for evil. 1 Thes. v.15. See that none render Evil for Evil, unto any Man; but ever follow that which is Good, both among yourselves, and unto all Men. How does he forsake all Sin, who does not abstain from all revengful Retalliations, and subdue an implacable, and malicious Spirit, which is most contrary to the infinitely good God, and is agree­able only unto the infernal Spirit? And what is there more positively forbidden in the sacred Pages? Rom. xii.19. Dearly beloved, avenge not yourselves, but rather give Place unto Wrath; for it is written, Vengeance is mine, I will repay, saith the Lord. Or, how doth he practise all Vertues, and Duties, who will not exemplify, in his Life, those amiable Vertues of Meekness, Patience, Charity, and a forgiving Spirit? Or, how can he, upon good Grounds, hope to be forgiven, who will not forgive? when our blessed Saviour hath made it a Badge of our Discipleship, and has taught us to pray, in his excellent Platform, Matth. vi.12. Forgive us our Debts, as we forgive our Debtors: and added upon it this cogent Argument, v. 14, 15. If you forgive Men their Trespasses, your heavenly Father will also forgive you; but if ye forgive not Men their Trespasses, neither will your Father forgive your Trespasses.

2. The other Instance I shall name is, that of making Restitution unto those whom we have in­jured. This is, often Times, an exceeding hard, and difficult Task, and what many, who would be accounted true Penitents, are not easily per­swaded [Page 260] to comply with. But, notwithstanding all the Difficulty, in the Thing itself, or the Circum­stances attending it, and all the Reluctance of our own Minds thereto, arising from the Appre­hensions any may have of their exposing them­selves to Reproach, yet, it is a Duty indispensibly incumbent ^* upon every one that has injured his Neighbour, in any Instance, to make him just Satisfaction therefor; nor can he be a true Peni­tent without his best Endeavours for this End. For if any Man hath injured an other, by Force, or by Fraud, by violently taking from him, or craftily, underhandedly, by tricking, and over­reaching of him, by false Accounts, or in Form of Law, or any other Ways deprived his Neighbour, of what he himself has no just, equitable, and conscionable Right, and Claim to, he has, herein, done to his Neighbour a Piece of Injustice: and it will not be sufficient, to such an one, to leave off, or forbear, the committing of the like Acts of Injustice, for the future, but he must pay the Debt he has already contracted, by making Amends for the Injury he has formerly done. He con­tinueth the Injustice upon his Neighbour, until he maketh him ample Amends, by restoring what he had so unrighteously taken away from him; and therefore he can be no true Penitent while he de­signedly continueth the Injury, nor until he makes Restitution of the full Damage, or at least peremp­torily determineth that he will do so, the first Op­portunity that he shall have for it. So that the penitent Sinner must resolve with Zacheus, Luk. xix.8. If I have taken any Thing, from any Man, (wrongfully,) I will restore him, (at least the full Value, if not) fourfold.

Thus, I have endeavoured to describe unto you, the Nature of true Evangelical Repentance, that [Page 261] Repentance which the Gospel of God our Saviour requireth of us, and so have shewn you what the perishing Sinner must do, in this Respect, that he may obtain eternal Salvation; namely, that he must sincerely, and heartily forsake all Sin, and be exceeding careful to lead a virtuous, and holy Life, in the Practice of all known Duties, even the most hard, and difficult. And this, I take it, is that Repentance which God commandeth all Men, wherever the Gospel is preached, to ob­serve, and which is absolutely, and indispensibly necessary to Salvation; which I should, now, pro­ceed to evidence, and to shew what the Sinner must do to obtain it; but I shall conclude the pre­sent Discourse with making some Reflections on what has been said.

USE. 1. If Repentance be such as we have heard, then it is to be feared, that there are many who flatter, and delude themselves, with vain Imagina­tions, and false Hopes, of their being true Peni­tents, when they really are not. I cannot sup­pose that there are any, who have lived under the preaching of the Gospel, but what have received some Conviction, that they must repent of their Sins, some Time or other, and they have some secret Purposes within themselves, that, some Time before they die, they will alter their present Course of Life, and walk more conformably to the Chris­tian Law, that they may get safe to Heaven at last. There are but few, if any, so hardened in their Sins, as fixedly to resolve they never will repent.

But then, the very great Mischief of it is, that many are apt to mistake about the Nature of Re­pentance, and willingly deceive themselves, by too easily taking up with that, for Repentance, which really is not so; or, at most, is but a Part, and that too the smallest Part, of it. They pacify their Minds, and quiet their Consciences, with [Page 262] something that looks like Repentance, and some fond Hopes that they are Penitents; so they feed upon Ashes, a deceived Heart hath turned them aside; Isa. xliv.20. Whereas, if they would but give themselves Time to think closely, and survey themselves in the Glass of the Divine Oracles, they would awaken out of their vain Dream, and plainly see, that they are yet in their Sins, in the Gall of Bitterness, and Bond of Iniquity, and there­fore are not in the Way that leadeth unto Sal­vation.

Possibly, there may be some, who, through the Power of a vertuous Education, and a docile, and ingenuous, Temper, may have kept themselves free from the grosser Transgressions, so that no Man has wherewith justly to accuse them, and they may be able to say, of external moral Duties, as the young Man, in the Gospel, Luk. xviii.21. All these have I kept from my Youth up: And from hence they conclude, that they are among the Number of true Penitents, and that nothing more is required of them. As for their lesser Errors, in their Conduct, they see no great Harm in them, nor are they sensible of all the Evils that are in their Hearts; and therefore are at no Pains to purge themselves from prevailing Pride, and Va­nity, Censoriousness, and Worldly-mindedness, and the like. Though such, like the Pharisee, are ready to say, God, I thank thee, that I am not as other Men are, Extortioners, Unjust, Adulterers, or even as this Publican, yet are they not true Peni­tents, in the Sight of God, nor shall they go down to their House justified; Luk. xviii.11, 14. Because the Heart, as well as Life, must be cleansed.

There are others, perhaps, who will cry, they are sorry for their Sins, and, it may be, will shed many Tears, when they are reproved for them; and all this be but an affected Sorrow, or the na­tural easy flow of their Passions; and be nothing [Page 263] hearty and sincere: or, if they have some inward real Grief, it is not because they have acted con­trary unto Right, and Equity, and done that which is most offensive to the great, and holy God; but only because they find they have disobliged some of their Friends, or some Way or other hurt themselves, in some of their worldly Interest; and therefore all their Sorrow, and Tears, have nothing of true Repentance in them, so long as they can still hug their Lusts, and will not let them go.

Many others may have some weak Purposes for a Life of Religion, and accordingly do something to­wards the reforming of their Lives, and begin to leave off some of their evil Practices, and perform some neglected Duties; but then their Purp [...]es are but weak, and their Reformations are very partial; they only wash the Outside, and reform in a few externals, while their Hearts remain full of Pollution, and they love the Vices they seem to part with: or they reform only such Sins as mostly expose them to the Observation, and Re­sentments, of Men, while they cherish those which they see to be less hurtful to them; or, it may be, all their Duties they do to be seen of Men, or attend only those that are most easy, and agree­able to their Temper, and Condition, while they desire to be excused as to such other Acts of Obe­dience as are contrary to their Inclination, or are difficult to perform; or all their Obedience is not the Obedience of the Heart, and because God has commanded them, but only to oblige a Friend, and to serve themselves.

Many, again, will promise fair, but will not be at the Pains to shun the Temptations by which they are easily drawn away. How many have been convinced, by sad Experience, that the bad Company, they associate themselves with, has led them into almost all Manner of Mischief, and over­thrown [Page 264] their Purposes, which they have some Times had, for a Life of Religion? And yet they will not be at the Pains to shake off their old Com­panions, and forsake those foolish ones, that they may live. How many have been made sick, by their Intemperance, and have been convinced, that they have hurt their Bodies, their Names, their Interest, by their Drunkenness? and now they have seemed to be mighty sorry, and have promised to leave off their intemperate Drink­ing; and yet would not cross their Humor so much as to shun the Places, and Company, where, they could not but know, they should be entangled again, in their old Sin.

And because they find, they have had some Sort of Sorrow for their Sins, they entertain some Purposes of Amendment, and, it may be, reform some Evils, they were addicted to, and now give themselves to a Round of external Duties, of reading, and hearing, the Word of God, attending upon Prayer, and Sacraments, &c. they are ready to conclude favourably of themselves, and think they are true Penitents, and doubt not but they shall be saved. Thus, they flatter, and delude, themselves, with a good Opinion of themselves, that they are what they really are not, and with a confident Expectation of what they never shall possess, without a more thorow Repentance than ever they were yet Masters of. For, let all such Self-Deceivers know, that all their external Sor­row, and Tears, all their faint Purposes, and out­ward Reformations, are▪ at best, but some of the Out-Lines of Repentance; and are ineffectual unto Salvation; unless they are accompanied with a thorow Change of the Heart, from the Love of Sin, to the Love of God, and Holiness; and such a Change in their Lives, as carrieth in it, their sincere, and honest, Endeavours to abstain from all Wickedness, though ever so dear to them, [Page 265] and to practise every known Duty, though ever so contrary unto Flesh, and Blood, and jarring with their carnal Interest, and Views. For they have not truly repented, who hug any Sin in their Bosom, and roll any Iniquity, as a sweet Morsel, under their Tongues, and refuse to part with it; nor they that live in a wilful Disobedience to any one of the Commandments of God, and refuse to do what the Lord our God requireth of them; as suppose Prayer, or instituted Worship, or the Forgiving of Injuries. The Man must be­come a New Man, in Heart, and in Life, in Prin­ciple, and in Action, before he is a real Penitent; and with all the Repentance he is, or can be, Master of, without this, he will certainly perish at last. Job xx.12—14. Though Wickedness be sweet i [...] his Mouth, though he hide it under his Tongue, though he spare it, and forsake it not, but keep it still within his Mouth; yet his Meat, in his Bowels, is turned, it is the Gall of Asps within him: it will prove exceeding bitter, and pernicious to him, in the Conclusion.

2. Let every Sinner, here before the Lord, be perswaded sincerely, and heartily, to repent, that he may not perish. This is the proper Business of every one of us all; for I know not any one that can have nothing to do with Repentance, but he that has never sinned; which is not the Con­dition of any one upon the Face of God's Earth: for, Alass! we are all of us Sinners, having been guilty, in many Things, and daily; so that if God should be strict to mark our Iniquity against us, there would be enough, in the best of us, to pro­cure our everlasting Condemnation.

And how greatly are we advantaged, by the Light of the Gospel, shewing to us what is sinful, and wherein the real Nature of Repentance lieth, and the Advantage it will be to us; and provid­ing for us the blessed Help of the Holy and Divine [Page 266] Spirit, to enable us to go thorow the great Work of an Evangelical Repentance? The Heathen World were under mighty Disadvantages, to what we are; they walked in Darkness, and had but very obscure Notions of Repentance, the Nature, and the Benefits of it, or how to attain to it; God seemed to bear with their Wickedness, and over­look their Disorders, as though he regarded them not, while he neither plainly shewed them their Duty, nor provided for the Performance of it: but now, by, the Light of the Gospel, he hath made full Provision for our Repentance, shewing us wherein it consisteth, and how we may attain to it; and therefore it concerneth us, in a special Manner, to repent of all our Wickedness, and re­turn to our Duty to our God. Said the Apostle, Acts xvii.30. The Times of this Ignorance, God wink­ed at, but, now▪ hath commanded all Men, every where, to repent. Now, that the Light of the Gospel shineth upon us; now, that God hath told us our Duty, and provided the best Helps for our per­forming it; now, we should be peculiarly con­cerned to walk as the Children of the Day, and put off the Works of Darkness, and have no Fel­lowship with them, lest, we at last find, to our Cost, that God will not bear with us, with whom he has taken so much Pains, as he does with the Heathen World; but will punish us very severely for our wilful persisting in our evil Ways, when we were shown the Danger of them, and had all proper Means to direct, and turn, us into the right Way. So we find our blessed Saviour upbraiding the Cities, wherein most of his mighty Works were done, because they repented not; Matth. xi.20, 21, 22. though he came preaching Repentance; and pro­nouncing an heavy Wo upon them, for their Incor­rigibleness, saying, Wo unto thee, Chorazin, Wo unto thee, Bethsaida; for if the mighty Works, which were done in you, had been done in Tyre, and Sidon, [Page 267] they would have repented long ago, in Sackcloth, and Ashes: but I say unto you, it shall be more tollerable for Tyre, and Sidon, in the Day of Iudgment, than for you.

Let us then be prevailed upon, this Day, to set ourselves, in good Earnest, to break off from our Iniquities by Righteousness, and from our Transgressions by returning unto God: and let us be very particular in our Repentance of all known Sins, both in our Acknowledgement, and Confes­sion, of them, with deep Humiliation for them, before the Lord; and in our special Care to put every Iniquity from us, without sparing the most darling, or allowing ourselves in any Sin for the Time to come. As to Sins of Ignorance, doubt­less, God will graciously accept of a general Con­fession, and Repentance for them, because a par­ticular one is not to be had; but he requireth a particular Repentance for our particular known Sins. Therefore David said, Psal. xix.12, 13. Who can understand his Errors; cleanse thou me from secret Faults; keep back thy Servant from presumptuous Sins, let them not have Dominion over me.

And then, let us be exceedingly careful that our Repentance be thorow, go into our whole Soul, and be levelled against all Sin. It is the being the Servant of Sin that exposeth a Person to the Wrath of Heaven. Col. iii.6. The Wrath of God cometh on the Children of Disobedience. The good Man, the true Penitent, may fall into Sin, but he is not a Child of Disobedience, he is not the Servant of Sin; no; he is made free from Sin, and is become the Servant, and a Child, of God. Let us therefore be careful in making thorow Work, in our searching out all Leaven, and put it far away from us. The Character of the sincere Penitents is that, Psal. cxix.3. They do no Iniquity, they walk in his Ways. One reigning Sin, one unmortified Lust, though it may seem to [Page 268] a small one, (suppose Lying, for Instance,) will prove the Destruction of a Man's Soul forever, if not repented of. Therefore spare no Lust, no Agag, though ever so gorgious in it's Attire, and delicate in it's Behaviour. For it will be a certain Argument that a Man is the Servant of Sin, if he liveth in Subjection to it. Therefore endea­vour to get your Hearts cleansed, and purged, from the Love of Sin; that the Love of Sin be­ing mortified in you, you may be the less enclined to perpetrate any wicked Thing, and the more easily overcome Temptations to it. There may be many Considerations, which may restrain, or prevent, a Man from the actual committing of this, or that Wickedness, while yet he loveth it in his Heart, and, by his Love to it, evidences, to the Heart-searching God, that he is not a real Penitent, whatever he is thought of by Man. Hence the Psalmist said, Psal. lxvi.18. If I regard Iniquity in my Heart, the Lord will not hear me. Get, and keep, the Heart pure; banish from thence all atheistical, profane, and Irreligious Thoughts, all proud, revengful, malicious, impure, lewd, and discontented Thoughts, and suffer them not to find Lodging within you. Let it be the earnest Desire of your Souls, that all Sin may be thorowly mortified, and subdued, so as never more to reign in your mortal Bodies. Pray with the Psalmist, Psal. cxix.133. Order my Steps in thy Word, and let not any Iniquity have Dominion over me.

Use your best Endeavours, that you may obtain a compleat Victory over Sin, and Satan, and the World, by maintaining a continual Conflict with them, striving for the Mastery; and think no Pains too much to reform your Heart, and Life. Be upon your Watch, and Guard, that you may be able to spye out your Danger, and may ward off the fiery Darts of the evil One. Apply your­selves, [Page 269] with the greatest Earnestness, to the Blood of Christ, to procure the Death of Sin in your Soul▪ that you may be enabled to crucify the Flesh, with it's Affections, and Lusts. The Blood of Christ, not only taketh away the Guilt, but, proveth the Destruction of Sin in the Soul; and the Con­sideration of the Death of Christ, is one of the most powerful Arguments to Repentance, in that it, at the same Time, presents us with a View of our Guilt, and the Deserts of our Sins, and shews [...]s the Mercy of God, through Christ, in his Readi­ness to pardon us.

Let us, then, all of us, be perswaded, thus to repent of, and forsake all our Sins, and to lead a Life of new Obedience, that we may not perish, but be eternally saved: and do this now, without Delay, lest you should miss of the only proper Op­portunity for Repentance. Heb. iv.1. Let us fear, lest a Promise being left us, of entring into his Rest, any of you should seem to come Short of it. What can be more unreasonable, than to defer a Matter of such Consequence to us, as Repentance is, unto a Time, which, at the best is most improper, and which yet, after all, we have no Assurance of?

And let us be very frequent in renewing of our Repentance, that, if possible, we may let no Sin escape us unrepented of. There is not a Day passes us, wherein the very best of us have not some Sin or other, of Thought, Word, or Deed▪ to charge ourselves withal. Our daily Sins of Omission, or Commission, of Ignorance, and In­firmity, if not of Presumption, should put us upon calling ourselves to an Account, at the Close of every Day, and upon humbling of ourselves, be­fore God, confessing of our Transgressions to him, and imploring his pardoning Mercy, through the Merits of Jesus Christ, that we may be able to lay ourselves down in Peace, with a comfortable Hope of God's being reconciled unto us.

[Page 270]And remember, for your Encouragement, how grateful, and pleasing, it will be to Heaven, to see you become a real Penitent. Though, like the prodigal Son, you should have wandered from your Father's House, and have consumed all your Substance in riotous Living, and have be [...] reduced, with the Swine, to feed upon Husks, and not had enough of them neither to fill, and satisfy you; yet if, after all, you will come to your right Mind, and fixedly resolve to return to your Father, and acknowledge your Fault, and be resolute, and care­ful, to live in a dutiful Obedience, and Submission, to his Will, for the Time to come, your heavenly Father is graciously re [...]dy to meet; and receive thee, and express his most tender Compassions to thee, in freely forgiving all thy past Offences, in making abundant Provision for thy future Wel­fare, and in Welcoming of thee to his open Arms, with the most endearing Affection, and the highest Expressions of Joy. For thus we read, (with which I shall now conclude,) Luk. xv.7. There is Ioy, in Heaven, over one Sinner that repenteth, more than over Ninety and Nine just Persons, that need no Repentance: and that because, as the Father ex­presseth it, v. 24. This my Son was dead, and is alive again, he was lost, and is found.

THE Doctrine, which several Times hath been named, from these Words, you may remem­ber, was this, viz.

DOC. That it is of highest Concernment to per­ishing Sinners, to be very solicitous, what they must do to be saved; or, to know, and practise, all that is necessary, in order to their Salvation.

I am upon the Third general Head under this Doctrine, namely,

III. That perishing Sinners must know, and prac­tise, all that is necessary, in order to their Salvation; or, there is something to be done, by them, that they may be saved. They must know what is necessary to be known, and do what is necessary to be done, or they cannot reasonably hope to be saved. And as it is necessary to Salvation that a Person be­lieve on the Lord Jesus Christ, so is it necessary that he repent of his Sins; these are the two com­prehensive [Page 272] Duties which the Gospel requireth of us. Having shewed you, what is to be un­derstood by Faith in the Lord Jesus Christ, and the Necessity of it, and the Means to obtain it; I have entered upon the Consideration of the Doc­trine of Repentance, and proposed,

I. To shew you, what that Repentance is, which is required of us.

II. To evidence, that such a Repentance is ab­solutely necessary unto Salvation.

III. To consider, what the perishing Sinner must do, to obtain this Repentance unto Salvation. I have endeavoured to set before you a distinct View of the Nature of true evangelical Repen­tance, as it consisteth, in a forsaking all sinful, and vicious, Courses, a being heartily sorry, and ashamed, that ever we have sinned, having our Hearts set against all Sin, and honestly endeavouring, in our Lives, to abstain, from every Kind of Sin, for the future; and in leading a vertuous, and holy Life, in Obedience to the Commandments of God, hav­ing our Hearts influenced by an inward Principle of Obedience, and our Life, as much as may be, under an actual Conformity unto the Divine Will, in all Things, without any wilful Exception; be­ing particularly exemplary in those Duties, and Vertues, we were most defective in, and sincerely endeavouring the Practice of those that are most hard, and difficult, to perform; being ready to forgive those that injure us, and to make Restitu­tion unto those whom we may have injured. I shall now proceed,

II. To evidence, that such a Repentance is ab­solutely necessary to Salvation; and no Sinner, let his worldly Circumstances be what they will, can reasonably hope [...] be saved without it. The absolute Necessity of this Repentance, in order to our being saved, will fully appear, if we do but [Page 273] diligently hearken to the constant Language of the sacred Scriptures, and the concurrent Voice of natural Conscience; for both the Word of God, and the Reason of Mankind, assure us, that there can be no Salvation for any Sinner without Re­pentance.

1. Let us hearken to the constant Language of the holy Scripture, and we shall find that it is most plain, and full, and positive, in the demanding Repentance of every Sinner, as absolutely neces­sary to Salvation. It is Divine Revelation, only, that acquainteth us, how, in what Way, and upon what Terms, a poor guilty Sinner may find Ac­ceptance with God, and be eternally saved. This is a Path which the most penetrating Reason of Man would never have discovered because it re­sulteth from the Divine Will, and Pleasure, which no Man could be able to discern, until God himself should please to make it known. And we may be well assured, that, whatever the Divine Reve­lation plainly, and positively, requireth of the Sinner, in order to his Salvation, is absolutely necessary to that End, and that there is no possible Way of obtaining the End without it; because this Revelation is no other than the Will of God, made known to us, and shewing us what he re­quireth of us, what he insisteth upon, and peremp­torily demandeth of us, as the Condition, the Terms, the Way, and Method, of our Salvation.

It cannot be supposed possible, for any Sinner, who, as such, has forfeited the Divine Favour, and incurred his Displeasure, to be saved against the Will of God; that is, to partake of his Favour, whether he will, or no: or that any Man can be saved, in any other Way, than that which God himself hath proposed to us; for this would be, either, to suppose ourselves, who are but foolish, and weak Creatures, to be stronger than almighty Power, and wiser than infinite Understanding, [Page 274] which is the grossest Absurdity, and Blasphemy: or else it supposeth, that God, in the strongest Terms, demandeth something of us, in order to our enjoying of his Favour, which, yet, we may well enough hope for without it, yea, though we should act the most directly contrary to his De­mands upon us; than which, what could render him more trifling, and his demands more contemp­tible!

Let us, then, seriously attend to what the in­finitely great, and wise, and good, God doth most plainly, and positively, demand of us, in his holy Word. And,

1. More generally. How plainly, and peremp­torily, is Repentance insisted upon, in the holy Writings, in order to the Sinner's Salvation? This was the Doctrine, and Duty, which the Forerunner of our Lord inculcated upon his Hearers, saying, Matth. iii.2. Repent ye, for the Kingdom of Heaven is at Hand: and again, v. 8. Bring forth Fruit meet for Repentance; and yet again, v. 11. I indeed baptise you, with Water, unto Repentance.

And this was what our blessed Lord, himself, insisted upon, when he entred upon his publick Ministry, after his Baptism, by Iohn, as we read in the Evangelist Matthew, Matth. iv.17. From that Time, Iesus began to preach, and to say, Repent, for the Kingdom of Heaven is at Hand. This also our Lord gave in Commission to his Apostles, and Ministers after them, Luk. xxiv.47. That Repen­tance, and Remission of Sins should be preached, in his Name, among all Nations.

And accordingly, we find the Apostles of our Lord, wherever they went, preaching Repentance, to their Hearers. So at Lycaonia, said the Apostl [...] Paul, Acts xiv.15. We preach unto you, that ye [...] turn from these Vanities, unto the living God, wh [...] made Heaven, and Earth. And when he saw the Superstition, and Idolatry, of the Athenians, said [Page 275] he, Acts xvii.30. The Times of this Ignorance God winked at; that is, he suffered all Nations to walk in their own Ways, according to the vain Imagi­nations of their own Hearts, without giving them any immediate Direction from Heaven; but now commandeth all Men, every where, to repent; that is, now, that the Gospel is preached unto the World, and God, therein, hath made a Revela­tion of his Mind and Will, to Mankind, He com­mandeth all Men, every where, without Exception, to repent. This is the plain, and positive Com­mand of God, and that to every individual Person, wherever the Gospel cometh, let the Condition of Men, in the World, be what it will, to repent, and turn from all their Transgressions, and lead a holy, and vertuous Life. The outward Condi­tion, and Circumstances, of Men, upon worldly Accounts, will have no Influence to their future Salvation; and they will be never the nearer to Heaven for their being raised above their Fellow-Men, in Riches, and Honour; but the greatest Men upon Earth, as well as the smallest, if they would have any Part in the Salvation of God, hereafter, must be careful, now, to glorify him, by forsaking their Sins, and yielding a sincere Obedience to the Authori [...]y of the living God, who hath made them, and raised them, and to whom all Mankind must be accountable. The Apostle Peter also, preached the same Doctrine to the Iews, as Paul did to the Gentiles, saying to them, Acts iii.19. Repent ye, and be converted, that your Sins may be blotted out, when the Times of re­freshing shall come from the Presence of the Lord. By which Manner of Expression, he lets them [...]now, that they could not, reasonably, entertain [...] Hope of the Forgivness of their Sins, nor [...]nsequently of the Favour of God, the Salva­tion of their Souls, and the Joys of Heaven, without Repentance.

[Page 276]Thus also, the Divine Revelation informs us, that this was one great End of the Incarnation of the only begotten Son of God, and therefore was the Word made Flesh, that he might seek, and save, them that were in a lost, undone, perishing Condition, by calling them to Repentance: hence said our Lord, Matth. ix.13. I am not come to call the Righteous, but Sinners, to Repentance. There­fore also hath the incarnate Son of God laid down his Life, to mortify Sin in us, as well as to procure a Pardon for us; that, by his Death upon the Cross, we might be enabled to crucify the Flesh, with it's Affections, and Lusts; that is, that Sin­ners might become true Penitents. Hence we are told, Tit. ii.14. He gave himself for us, that he might redeem us from all Iniquity, and purify, unto himself, a peculiar People, zealous of good Works. And therefore also hath our blessed Lord risen from the Dead, not only that he might justify us, but that he might give us the Victory over our Sins, and deliver us from the Power of them. Hence we read, Acts v.31. Him hath God exalted with his Right Hand, to be a Prince, and a Saviour, for to give Repentance to Israel, and Remission of Sins.

And not only did Christ, while on Earth, preach Repentance to Sinners, but he assured the World, that there was no Possibility of any Man's ob­taining Salvation, without it; and therefore he said unto the Iews, who told him of the Galileans, whom Pilate slew, and of those that were destroyed by the Fall of the Tower of Siloe, Luk. xiii.3, 5. Except ye repent, ye shall all likewise perish. He did not mean, that they should perish in the same Manner, but as certainly perish, and miss of the Divine Favour, and the Happiness of the heavenly World. So absolutely does our Saviour insist upon our complying with the Call, and Invitation, which he hath made, in his Word, to Sinners, that they [Page 277] repent of their Sins, and return to their Duty to God, and be obedient to all his Laws, that he as­sureth us, that, in the Process of the great Day, when he shall appear as the Judge of the World, whoever is then found to have lived, and died, in any Course of Wickedness, whatever be their Pro­fession, and Pretentions, he will utterly reject them, and exclude them from Heaven, and Happiness, forever. Matth. vii.21, 22, 23. Not every one that saith unto me, Lord, Lord, shall enter into the King­dom of Heaven, but he that doth the Will of my Father which is in Heaven: many will say unto me, in that Day, Lord, Lord, have we not prophesied in thy Name? and in thy Name, done many wonderful Works? and in thy Name, have c [...]t out Devils? and then will I profess unto them, I never knew you; depart from me, ye that work Iniquity. And farther, he plainly telleth us, Matth. xiii.41, 42. That, at the End of the World, the Son of Man shall send forth his Angels, and they shall gather, out of his Kingdom, 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. The Certainty of which Doom, upon impenitent Sinners, he con­firmeth, by repeating it, in the Parable of the good, and bad Fishes, enclosed in the same Net, till a Separation is made, and then the good are gathered into Vessels, and the bad are cast away, as refuse, and vile; v. 49, 50. So shall it be, at the End of the World; the Angels shall come forth, and sever the wicked from among the just, and shall cast them into the Furnace of Fire; there shall be wailing, and gnashing of Teeth. So that, upon a general View of the Gospel Revelation, we have a most full, and plain Evidence, that Repentance is absolutely necessary to Salvation.

2. If we descend into Particulars, we shall see, that the sacred Scriptures are most full, and plain, and positive, and peremptory, in their Demand [Page 278] of Repentance, and that sincere, and unfeigned, from every Sinner, as absolutely necessary to his Salvation. Thus, if we take a View of the two essential Parts of Repentance, namely, the Sinner's forsaking of his Sins, and his leading of an holy Life, in Obedience to the Commandments of God, this will appear manifest to us.

1. The holy Scriptures do most strongly, and indispensibly, insist upon the Sinner's forsaking of his Sins, as absolutely necessary to his being saved. Thus they positively demand of us, that our Hearts be turned from all Sin, and Wickedness; from the Love of Sin, to an Hatred of it. Jer. iv.14. O Ierusalem, wash thine Heart from Wickedness, that thou mayest be saved; how long shall thy vain Thoughts lodge within thee? Psal. xcvii.10. Ye that love the Lord, hate Evil. Which Words are not barely di­rectory, to them that have the Love of God pre­vailing in them, but they are of the Force of a positive Command, even upon all Men, to love God, and hate Evil, as ever they would be found among those holy ones, that have the Tokens of Salvation upon them: for the Lord preserveth the Souls of his Saints, not of those that go on in their Trespasses. The like peremptory Command we have in the Epistle to the Romans, Rom. xii.9. Abhor that which is Evil; that is, we must have an inward, hearty, Detestation of every Thing that is vicious, and sinful, as of that which, of all Things, is most offensive, and loathsome to us. Therefore also we are told, Rom. ii.29. Circum­cision is that of the Heart; that is, the cutting off, and putting away, the Superfluity of Naughtiness, which is in the Heart. Thus, we are commanded, to deny Ungodliness, and worldly Lusts; Tit. ii.12. that is, the very Lustings of the Heart after the Ways of Ungodliness, and after worldly, carnal, sensual Pleasures, must be suppressed, and mortified. And so we read, 2 Cor. vii.1. Having therefore these [Page 279] Promises; that is, if we hope for any Benefit by the great, and precious Promises of God, if we would en­tertain any well grounded Hope, that God will be a Father to us, and own us for his Sons, and Daughters, and so would hope to be saved, we must cleanse ourselves from all Filthiness, of Flesh, and Spirit; that is, the inward Filth of the Heart, and the outward Filth of the Hands, must be purged from us. Thus also, we read, Gal. v.24. They that are Christ's, those that truly belong to him, are his real Disciples, and are interested in the Benefits of his Death, and so shall be saved by him, have crucified the Flesh, with the Affections, and Lusts; that is, the fleshly carnal Lusts, and vicious Affections of the Heart, must be crucified, slain, and put to Death, or we cannot be saved by Christ.

As the Heart must be purified from the Love of Sin, so, as we have Opportunity, we must shew, in our Lives, and Conversation, our [...]horrence of every wicked Thing, by our careful Endeavours to keep ourselves pure, and unspotted from the World. The sacred Scripture therefore demands it of us, 2 Tim. ii.19. Let every one, that nameth the Name of Christ, depart from Iniquity: 1 Thess. v.22. Abstain from all Appearance of Evil; have no Fellowship with the unfruitful Works of Darkness, but rather reprove them. Eph. v.11. Thus it is po­sitively injoined upon us, Col. iii.5. Mortify your Members, which are upon the Earth, that is, resist, suppress, abstain from all Acts of Sin, as Fornica­tion, Uncleanness, Inordinate Affection, evil Concupi­scence, and Covetousness; and the Reason is given in the following Words, for which Things Sake the Wrath of God cometh upon the Children of Disobedi­ence. q. d. By such sinful Practices, you disobey the Commandment of God, and expose yourselves to his Wrath, which will certainly overtake you, if you repent not.

[Page 280]And that, therefore, no Man may flatter, and delude himself, with a vain Imagination, that, not­withstanding all these plain, and positive Injunc­tions, in the Word of God, yet, his forsaking of his Sins is not so absolutely necessary, but that it may be possible for him to be saved, though he should continue to go on in his wicked Courses, I say, to prevent such fatal Delusions, the holy Scriptures do, in the plainest, and strongest Terms, assure us to the Contrary, and that no Men can ever get to Heaven in their Sins. Hence said the Apostle, 1 Cor. vi.9, 10. Be not deceived, neither Forni­cators, nor Idolaters, nor Adulterers, nor Effeminate, nor Abusers of themselves with Mankind, nor Thieves, nor Co­vetous, nor Drunkards, nor Revilers, nor Extortioners, shall inherit the Kingdom of God. And so, in his Epistle to the Galatians, the Apostle reckoneth up the Works of the Flesh, the various Sins which Men are generally addicted unto, as Adultery, Fornica­tion, Uncleanness, Lasciviousness, Idolatry, Witch­craft, Hatred, Variance, Emulation, Wrath, Strife, Sedition, Heresies, Envyings, Murders, Drunkenness, Revelling, and such like; and saith he, upon them all, and in as plain Terms as Man can speak, Gal. v.21. I declare unto you, as I have before said, (namely in his former preaching to them,) that they, which do such Things, shall not inherit the King­dom of God. Yea, so far shall all such, as live in any Way of Wickedness, be from getting safe to Heaven, that the Word of God letteth us know, for certain, that they shall perish under the Wrath, and Curse, of the Almighty, and that forever. Thus, Psal. lxviii.21. God shall wound the Head of his Enemies, and the hairy Scalp of such an one as goeth on still in his Trespasses. Rom. viii.13. If ye live after the Flesh, ye shall die. And what can be plainer, and fuller, than that in the Epistle to the Ephesians? Ch. v. v. 6. Let no Man deceive you, with vain Words; for because of these Things, (the [Page 281] several Sins he had before mentioned,) the Wrath of God cometh upon the Children of Disobedience.

And now, is it possible for us to hear these, (and innumerable more Texts, that might be mentioned, to the same Purpose,) and not see the absolute Necessity there is, of the Sinner's forsaking of his Sins, in order to his obtaining Sal­vation? Is it possible for any Man to be saved in his Sins, or can he upon any good Grounds, en­tertain the Hope thereof, after all this plain Re­velation of the positive Will of God to the con­trary? Surely, it is not possible; and therefore the Sinner must repent of, and turn from, his Sins, or forever go without the Salvation, set before him in the Gospel. Besides,

2. The holy Scriptures do most peremptorily insist upon the Sinner's leading a vertuous, and an holy Life, in Obedience to the Commands of God, as absolutely necessary to his being saved. When our Saviour preached that excellent Sermon, commonly called, the Sermon on the Mount, wherein he explained, and unfolded, the moral Law; and exhorted his Disciples to all Holiness of Heart, and Life, and assured them that he came, not to de­stroy the Law, or the Prophets, but to fulfil them; that is, not to free Men from their Obligations to obey the Divine Will, contained in the Law, and the Prophets, but to enforce their Obedience thereto, and, that therefore, till Heaven, and Earth, should pass away, one Iot, or one Tittle, should in no wise pass from the Law; He concludes his Dis­course, by shewing them, how absolutely their future, and eternal, Welfare was dependent upon their present Obedience. Matth. vii.24—27. Whosoever (said he,) heareth these Sayings of mine, and doth them, (that is, who liveth in Obedience to the Will of God,) I will liken him unto a wise Man, who built his House upon a Rock; and the Rain descended, and the Floods came, and the Winds [Page 282] blew, and beat upon that House, and it fell not; for it was founded upon a Rock. That is, his Hope of Salvation was well founded, so that no Storm, no Trial, should be able to overthrow it, and dis­appoint him. But, on the other Hand, Every one that heareth these Sayings of mine, and doth them not, (that is, he who, though he know the Will of God, doth not live in Obedience to his Precepts, but leadeth an irreligious, immoral, wicked, sinful Life,) shall be like unto a foolish Man, who built his House upon the Sand; and the Rain descended, and the Floods came, and the Winds blew, and beat upon that House, and it fell, and great was the Fall there­of. That is, all his Hopes of Salvation were ill founded, and will not be able to endure the Trial, the thorow Search of the great Day, which is hastening, bu [...] will certainly disappoint him, and leave him in a most ruinous, and miserable Condi­tion. Nothing can be more plain than, that the Design of this Parable is, to teach us, the absolute Necessity of our being truly vertuous, and religi­ous, that we make it our constant Care to observe the Divine Commandments as the Rule of our Lives, and endeavour to govern all our Actions by it, and that we be holy unto the Lord, as ever we hope to be saved.

Thus also, our Saviour informeth us, who they are, whom God, his Father, loveth, and conse­quently, who shall be accepted of him to the Joys of Heaven, even he that hath my Commandments, and keepeth them: Joh. xiv.21. And he acquaint­eth us, in plain Terms, who they are, that shall have eternal Life, namely, his Sheep, who hear his Voice, and follow him. Joh. x.27. That is, those who live up to his Instructions, and follow his Ex­ample, or, in short, the obedient Christian. And farther, our blessed Lord lets us know, that it is an universal Obedience that is required of us, and that nothing short of this, or our sincere En­deavours [Page 283] after it, will be sufficient to denominate us real Christians, and entitle us to his Favour. Ye are my Friends, (said he,) if ye do whatsoever I command you. Joh. xv.14. Then, and not else, are ye my Friends, if ye are universally obedient; these are the Terms, by which you will manifest your Friendship to me, and upon which I will be your Friend, and admit you to partake of the Be­nefits of my Friendship; viz. if ye do whatsoever I command you. Hence Christ said to the young Man, who enquired of him, what good Thing shall I do, that I may have eternal Life? Matth. xix.17. If thou wilt enter into Life, keep the Commandments. As if he had said, This you ought to do, to be saved, keep the Commandments of God; you cannot possibly enter into Life, and be saved, without this.

The same Doctrine of Obedience, the Apostles of our Lord, every where, insisted upon; assuring of us, that, Gal. vi.15. In Christ, neither Circum­cision, nor Uncircumcision, availeth any Thing, but a new Creature. That is, no Names, Forms, Modes, and Profession, of Religion, will give any Man a Right, and Title, to the Benefits of Christ's Incar­nation, and Death, without his being a new Creature; or without such an inward Change in his Heart, and outward one in his Life, as car­rieth in it an universal, (though not altogether perfect,) Obedience to the Will of God, made known to him. So the Apostle, in his Epistle to the Romans, informeth us, Rom. ii.6, 7. That God will render unto every Man, according to his Deeds; to them, who, by patient Continuance in the Way of Well-doing, seek for Glory, and Hono [...]r, and Immortality, Eternal Life. And that we may know for certain, that only those, who continue in the Way of Well-doing, shall finally enjoy eternal Life, while the Disobedient shall miss of Happiness, and have a miserable Portion assigned to them, he [Page 284] goeth on to say, v. 8, 9. But unto them who are contentious, and do not obey the Truth, but obey Un­righteousness; Indignation, and Wrath, Tribulation, and Anguish, upon every Soul of Man that doth Evil, of the Iew first, and also of the Gentile. So that none shall be saved, whether they be Iew, or Gentile, whether the Followers of Moses, or Jesus, but such as are careful to live in Obedience to the Will of God; these, and these only, shall en­ter into Life: whereas all such as do wickedly, whose Lives are a Contradiction to the Law of God, and Contempt of his rightful Authority, shall feel his righteous Displeasure, and melt away.

Wherever the Apostles of our Lord went, they constantly preached Religion, and Righteousness, and called upon Men to practise the great Duties of Piety, and Goodness, of Temperance, and Meekness, of Justice, and Mercy, of Brotherly-kindness, and Charity; Eph. iv.32. That ye be kind one to another, tender Hearted, forgiving one an other, even as God, for Christ's Sake, hath forgiven you. Thus, Tit. ii.11—13. The Grace of God, which bringeth Salvation, hath appeared unto all Men, teach­ing us, that, denying Ungodliness, and worldly Lusts, we should live soberly, righteously, and godly, in this present World; looking for the blessed Hope, and glo­rious Appearing of the great God, and our Saviour, Iesus Christ. Thus, they require it of us, 2. Cor. vii.1. To perfect Holiness, in the Fear of God; Tit. iii.8. To be careful to maintain good Works; and in plain Words call upon us, Heb. xii.14. To follow Holiness, without which no Man shall see the Lord. And what can be clearer, and more determinate than those Words of Christ? Luk. xii.47. That Servant, which knew his Lord's Will, and prepared not himself, neither did according to his Will, shall be beaten with many Stripes: and those of the Baptist, Matth. iii.10. Every Tree which bringeth not forth good Fruit, shall be hewn down, and cast into the Fire.

[Page 285]From these, and many other Passages of the holy Scriptures, i [...] is ver [...] evident, beyond all Contradiction, and without Room to doubt, or hesitate about it, that a holy, vertuous, religious Life, a Life conformable to the Divine Law, as the only sure Rule of our Walk, is absolutely necessary to a Sinner's being saved. And thus we see, from the whole Tenor of those holy Writ­ings, both in General, and Particular, what it is that God indispensibly requireth of us, viz. that we forsake all our Sins, and lead holy Lives; and this sheweth us the absolute Necessity of Repen­tance, in all the main Parts of it, in order to a Sinner's being saved. And now,

2. Let us attend to the Voice of natural Reason, and Conscience, and this will plainly inform us, that it is absolutely, indispensibly, necessary to the Sinner's being saved, that he become a true Peni­tent. I do not say, that natural Reason is suf­ficient, of itself, to inform us, that the Sinner might be saved, upon his Repentance; because I do not know whether it would have been able to have discovered any Thing about Repentance, either the true Nature of it, or that Repentance would, by any Means, have rendered the Sinner acceptable unto God: for I know of nothing, which our Reason, alone, can conceive of, in the Nature of God, that can infer the Necessity, or Readiness, of the Divine Being to forgive a Cri­minal, upon his Sorrow for his past Offences, and his Care to be obedient for the future. This I am sure of, that our natural Reason would never have told us, what we now know to be the Divine Will, concerning sinful Man; it never would have discovered to us the Counsels of Peace, which the Gospel, alone, hath revealed to us, [...] [...]od's ac­cepting the penitent Sinner, to Mercy [...]ith him, through the Merits of his incarnate Son. Bu [...] this I say, that our own Reason, since we have [Page 286] the Advantages of Revelation, can now most clearly see, that there is no Possibility of Salva­tion for any sinful Man, without Repentance. This will sufficiently appear from two Considera­tions, viz. The Purity of the Divine Nature, and the Nature of Salvation. Thus

1. Our own Reason assureth us, upon a due Consideration of the Holiness, and Purity of the Divine Nature, that the Repentance of the Sinner is absolutely necessary to his Salvation. Natural Reason might, probably, discover something of the Purity of the Divine Nature, and since it hath pleased God to give a more full Discovery, by Revelation, what an infinitely holy God he is, our natural Reason, and Conscience, readily subscribeth to the Scripture Account of the Divine Being, which the Prophet Habakkuk giveth us, in these Words, Hab. i.13. Thou art of purer Eyes than to behold evil, and canst not look on Iniquity; and which the Psalmist setteth before us, when he says, Psal. v.4, 5. Thou art not a God that hast Pleasure in Wickedness, neither shall Evil dwell with thee; the foolish, (the wicked,) shall not stand in thy Sight; Thou hatest all the Workers of Iniquity. We are now sure, that God is as Holy, as he is Great; that he is at an infinite Remove from all Sin; that he is so far from being tainted with the least possible Degree of moral Evil, that he hateth it with a most perfect Hatred, wheresoever it is found, and cannot look upon it, but with utmost Detestation, and Abhorrence.

From whence it plainly followeth, that, sup­posing the Divine Majesty to be, as he truly is, infinitely good, and to be ever so ready, and dis­posed, from the Goodness of his Nature, to shew Kindness to his rational Creatures, who have trans­gressed his L [...]w, and rendered themselves obnox­i [...]us to his righteous Displeasure, I say, supposing all [...], yet, there is an utter Impossibility, from [Page 287] the Purity of his Nature, that he should ever re­ceive a guilty, polluted, Sinner into his Favour, and so save him, while he remaineth under the Power, and Dominion of Sin, and continueth to walk in a Course of Disobedience to the Divine Authority, and Law. Were God ever so really, and strongly, enclined to pardon the Sinner's Guilt, without any Considerations, but that of his own merciful Nature, yet, I humbly conceive, his Jus­tice would put in an effectual Bar against such a Procedure; and until the Demands of Justice, upon the Criminal, are fully answered, the Door is shut upon Mercy, and there is no Way for it to reach to the Offender. So that the Sinner's Guilt, or the Obligations he lies under to suffer, seemeth to forbid the Purity of the Divine Nature, which is equally concerned for Justice, and the Rights of the Sovereign, as for Mercy to the miserable, from receiving a guilty Creature into Favour, until he is some Way or other purged from his Sin. But then, the Pollution, and De­filement of Sin, is such, that they evidently stand in direct Opposition to the Purity of the Divine Nature; and therefore, until the Sinner be cleansed from these, there is an utter Impossibility for an infinitely holy God to look upon him, with an Eye of Favour, and hold any Communion with him. Because this would be to blend Holiness, and Sin, the two greatest Contraries, together; which is more impossible than to incorporate Light, and Darkness. It is a Contradiction to the na­tural Notions we have of the Sovereignty, and Dominion of God, of his Equity, and Justice, as well as of his Holiness, and Purity, to imagine, that he will, or can, reward, with the Tokens of his Favour, the wilfully disobedient, impeniten [...], Sinner. Because this would be to make the in­finitely holy, and pure God, to become the Au­thor, or, at le [...]st, the Encourager, and Abetier, [Page 288] of all Sin, and Wickedness; which would entirely overthrow his Dominion, and make void his Law, and be the most vile Prostitution of Justice, in clearing the Guilty: all of which are most con­trary, and Abhorrent, to the Divine Nature, and Perfections.

Nay, farther; Let us take into our Considera­tion the clear Revelation of the abundant Grace of the Gospel, that God hath sent his dearly be­loved Son into the World, for this very Purpose, to die for Sinners, that they, through him, might be saved; yet will not this Grace, in the least, take off from the Force of the Obligation, and Ne­c [...]ssity, the Sinner lies under to repent of his Sin [...], and lead a Life of Obedience, in order to his be­ing saved. For, if it could be supposed, that the holy God, for the Sake of the Death of his Son, would pardon the impenitent Sinner, and save them that go on in their Trespasses, what would this amount to? but, that the infinitely holy, and wise God would have been at the extraordinary Cost, and Pains, to send an extraordinary Person into the World, the dearest Object of his ever­lasting Love, of the most exemplary Holiness, to give us the most excellent, and holy Doctrines, and Precepts, and, at length, to lay down his very Life, and shed his most precious Blood, as an Offering, and Sacrifice, for Sin; and all to give the greatest En [...]ouragement to Mankind, to persist in their Rebellions against the God that made them, and take the most effectual Method, to banis [...] V [...]tue, and Holiness, and Obedience to the Divine Law, out of the World, and to turn this Earth into a very Hell of Wickedness! And can any Design be more co [...]radictory to itself, than this would be? Or could [...] Sett of Thoughts carry in it a more horrid▪ [...]nd [...]lasphemous, Im­putation upon the Divine [...], Counsels, and Administrations, tha [...] [...]his wor [...] do? If the Sin­ner [Page 289] is to be saved in his Sins, where, I beseech you, then, is the Holiness of God? Or what Oc­casion was there for the Incarnation, and Death, of the Son of God? Or, where is the Wisdom of God in this whole Design? And why might not sinning Angels come in for a Share in this Grace, and Favour of God, (if it may be called so,) as well as sinning Man, although they remain still but very Devils?

So that Reason, and Conscience, in any Measure attended to, do most fully assure us, from the Consideration of the Holiness, and Purity, of the Divine Nature, that the Repentance of the Sin­ner is absolutely necessary to his Salvation. Let these Things be, and abide with you.

I Endeavoured, in the Morning, to shew you the absolute Necessity of Repentance, from the ex­press Language of the sacred Scriptures, both in general Terms, and with regard to the particular Branches of this Duty; and the Voice of Reason demandeth this at our Hands, if we consider the Purity of the Divine Nature. I proceed to ar­gue,

2. If we consider the Nature of Salvation, our own Reason will assure us, there can be no Possibility of a Sinner's enjoying of it, without Repentance, preparing of him for it. I have, in the Beginning of these Discourses, sufficiently shewed, that Men will exist in another State, and World, when they depart from hence; and I only now take it for granted, that as the Man leaveth this World, so he will be in the next; as the Tree falleth so it will [...]; there will be no altering of the Temper, and [Page 291] Disposition, of the Man, from sinful, and vicious, to vertuous, and holy, after the State of Proba­tion is ended with him; but the Man will remain forever, in that World he passeth into, either a good, and vertuous, or a bad, and wicked Man, as he was at the Time when he left this World; saving only, that his vertuous, or vicious, Dispo­sition will advance to greater Degrees, in it's Kind, and a more fixed, and unalterable, Temper of Mind. If, indeed, the Man should alter from bad, to good, after he leaveth this World, it is plain, he would then become a true Penitent. But I suppose him to remain in his Impenitency; and if he does so, then our Reason telleth us, that, upon this Supposition, he cannot possibly be saved.

For, let us consider wherein the Salvation of a Sinner consisteth, and see whether, he that re­maineth in his Impenitency, can possibly enjoy it, while he continueth in that Condition.

I have, formerly, shewed you, that the Salva­tion of the Sinner consisteth, in Part, in a Deli­verance from all that Evil, both of Sin, and Pu­nishment, which the Soul of the Sinner is more specially subject unto. But now, it is very evi­dent, that the impenitent Sinner is not saved from the Evil of Sin, which is the worst of Evils, and the procuring Cause of all other. For he is Im­penitent; that is, he continueth in Sin, under the Power, and Dominion, of it: and how great an Evil soever Sin may be, in the Defilement, and Blemish, the Disorder, and Confusion, the mean Vassa [...]ge, and Slavery, brought upon the Soul by it, yet all of this remaineth upon the im­penitent Sinner; he that is unholy, will be unholy still: so that, in this Regard, he is not, nor can he be saved: unless, to be sinful, and holy, re­gular, and irregular, a Slave, and free, mean the same Thing.

Nor can he possibly be saved from the Evil of [Page 292] Punishment, without Repentance. For, besides that the Justice of God standeth ready armed against the Sinner, while he remaineth in his Sins, and continues to act contrary to that which is holy, just, and good, yea, though there should be no Degree of Misery inflicted upon him, from the more immediate Hand of a terrible God, when he passes into the other World, yet, his own Consci­ence will then fly in his Face, and, whether he will, or no, will be his continual Tormentor. When the Man shall be uncloathed of Flesh, and Sense, there will be none of those Objects, which here give a Diversion to the Mind, and hinder for the present, it's close Reflections, to interrupt the Mind from taking a View of her own Conduct; and then the Conscience of the Sinner, which is privy to all his Actions will be filled with dreadful Apprehensions of the base, and mean part she has acted, how much below, and unbecoming her ra­tional Nature her Conduct has been, and what a State of Purity, and Peace, and Happiness, she has lost by her own Folly; and the severe Re­proaches of Conscience, in the Prospect hereof, will be a Worm, within the Breast of the Man, that never dyeth, a Fire that never goeth out, and will ren­der him truly miserable, and forever so. For he cannot get rid of himself, who then will become his own worst Enemy.

I have also formerly shewed you, that to be saved is, to possess all that positive Good which the Soul standeth in need of. And, without tak­ing Notice of the present spiritual Good which the Soul wanteth, which is utterly inconsistent with a State of Impenitency, let us consider the future Good it wanteth, in the coming World; (that is to say, the Happiness of the heavenly World;) and it will plainly appear, from the Force of natural Reason, that the Sinner can­not possibly be saved, without altering his Temper and becoming a real Penitent.

[Page 293]For, the inward Principle of Rebellion, and Ha­tred of God, and Goodness, which sways the Soul of the Impenitent, in all his Acts of Sin, ut­ [...]erly incapacitates him to partake of the Blessed­ness of the heavenly State, if there were no Law of God to forbid it to him. The Society, the En­joyments, the Employments, of that pure, and happy World, in which the substantial Felicity of Heaven consisteth, would, of all Things, be the greatest Aversion of the polluted unholy Soul; because, what, of all Things, he is most unlike to, and at the greatest moral Distance from. So that, if it were possible, for the [...]atifick Vision to open, in it's full Lustre, before him, and for the impure Soul, to be encircled with all the Glories which flow from thence, it would be so far from rendering of him compleatly happy, that it would become his greatest Torment, and give him the highest Uneasiness; because, it would [...]e a confining of him to what is most contrary to his very Nature, and prevailing Inclination, and therefore would be a greater Burden to him, than for a living Man to be chained to a dead Carcase. The impenitent Sinner could not possibly attend the holy, and pure, Services of Heaven, but would [...]y from them, as having no Principle of Holiness in him to render them entertaining to him: nor could he participate in the Enjoyments of Heaven, because there could be no Agreement between Persons, and Things, whose Natures are so directly opposite. So that the Enjoyment of God, and Heaven, were the Thing possible, would be no Happiness to the Sinner; and it is utterly impos­sible he should enjoy them, from the Inconsistency of his impure Nature, with the holy Nature of the Divine Being, and the Retinue of his Court; which rendereth it absolutely impossible that any Sinner should be saved, without Repentance.

Thus we see, both, from the sacred Scrip­tures, [Page 294] the declared Will, and Law of the great God, and, from the Reason, and Nature of Things, the pure, and holy, Nature of God, and the Es­sence, and Constitution, of that Salvation which is proposed to us, the absolute Necessity there is, that the perishing Sinner should repent of, and forsake, his Sins, and lead a new, and holy Life, in Obedience to the Commands of God, in order to his being saved. Hence it is, that Repentance is called, Acts xi.18. Repentance unto Life; and, 2 Cor. vii.10. Repentance unto Salvation; because it is the Means leading to them, and there can be no Life, and Salvation, for a poor Sinner, without it. Having thus made good the second Head, I now proceed to the third Thing proposed, viz.

III. To consider what the perishing Sinner must do to obtain this Repentance unto Salvation. We have seen what Repentance is, and the absolute Necessity of it; but, in very Deed, can the poor, languishing, dying Sinner, thus repent of his Sins, of himself, that he is so often called upon to repent? Can he hate, and forsake, the Sins, which are so delightsome to him; and love, and practise, the Holiness, which he is so averse to; and this, by his own Strength, the Force of his Free Will, and the Power which now belongeth to him, as such a Creature as he is? No; verily, I have shewed, under a former Head, that, as the Sinner has nothing of Merit to deserve Salvation, so nei­ther has he sufficient Strength, of his own, to work out his Salvation; and therefore he is not able, of himself, to become a true Penitent.

But then is the Sinner a mere Machine, and wrought upon only by external Force, and Vio­lence? No, surely; he is a rational Agent, and God dealeth with him as such; and therefore there are some Things he must do, to obtain Re­pentance unto Salvation. For, though God can, [Page 295] if he please, suddenly change the Heart of a Sin­ner, without his being at the Trouble to do any one Thing, to bring forward so great, and good, a Work; yet, according to the Gospel Dispensa­tion, where the ordinary Means of Grace are en­joyed, it pleaseth the Divine Majesty to accom­plish his Designs of Mercy, in this Way, of the Sinner's diligent Improvement of those Means, which he hath appointed for the designed End. Though God hath not bound himself to the Use of Means, but can work without them, when he pleaseth, yet he has tied us to the Use of Means, nor can we expect Success in any of our Con­cerns without it. Since God has been pleased to appoint, and direct to, Means, to bring the Sinner to Repentance, if, therefore, he will but seriously, and diligently, attend upon those Means, he may comfortably hope for the Divine Blessing, to ac­company his Endeavours, and render them ef­fectual to bring him to a thorow Repentance, and finally to Salvation. Accordingly, I shall briefly name some Things, which every Sinner can do, and which he must do, as ever he would hope to be saved.

1. He must seriously weigh, in his own Mind, and deeply affect himself with the Sense of, the evil Nature of Sin, and his own Sinfulness. To find out the Disease is half the Cure. To be truly sensible of the Evil of Sin, and our own Sinfulness, will go a great Way to promote our Repentance. For it cannot be, but that a rational Agent will be at some Pains to shun, what is hurtful to him, when he has the certain, and present, Knowledge of it. Now, this lieth within the Sinner's Reach; his rational Nature capacitates him to take a View of Sin, both in the Nature, and in the Effects of it, that by a certain, and present, Perception, what an Evil Sin is in itself, and how hurtful unto him, he may be excited to fly from, and avoid it. [Page 296] But, alass! the great Unhappiness is, that, for want of thinking, the Sinner does not discern the Evil of Sin, nor see the Detriment which it doth to him; he feeleth himself some Way grati­fied by it, and, from thence, draws up too hasty a Conclusion, that it is good for him, and there­fore makes light of all Cautions, and Warnings, against it; and he fancies it would be a greater Evil to him, to deny himself of any of the pre­sent Gratifications of Sense, than to give Way to them.

If therefore the Sinner would come to Repen­tance, that he may be saved, he must be at some Pains, more thorowly to examine the Nature of Sin, and weigh in his own Mind, what a vile, base, and disingenuous, Thing it is, how contrary unto all Right, and Equity, and repugnant to our own Reason; that every Sin, more directly against God, is not only Disobedience to our rightful So­vereign, but base Ingratitude to our best Friend, to whom we are beholden for our very Being, and all the Comforts of it; that every Sin, more immediately against our Neighbour, is not only a violating the Law of God, but an abuseful Injury done to our Fellow-Creature, and a not doing to others, as we would they should do unto us.

And the Sinner must weigh in his Mind, what will be the Issue, the Fruit, and Rewards, of his Sins, if persisted in; even nothing short of Death, and Damnation, and that forever; to inherit de­vouring Fire, to dwell with everlasting Burnings, to lie down in Fire and Brimstone, in Hell, through­out eternal Ages. A most dreadful Issue indeed!

He must also seriously bethink himself, what a great Sinner he has been, in how many Things he has offended, in Thought, in Word, and in Deed, from his Youth up; and how aggravated his Transgressions have been; and what a Monster of Wickedness, and Ingratitude, what a Child of [Page 297] the Devil, and Spawn of Hell, his Sins have rendered him.

And it is not enough that he some Times casteth an Eye upon these Things, and vieweth them as at a Distance, which maketh no Impres­sion upon him, but he must bring these Thoughts home, and close, to himself, and deeply affect him­self with them, and endeavour to keep them pre­sent with him, that he may see, and feel, what an Offence Sin is unto God, and how dreadfully in­jurious it is unto himself; that, being thorowly apprehensive of the exceeding Sinfulness of Sin, his Heart may be pricked within him, and he may be sensible of the dismal Smart, and Pain of it; and thus may be grieved for his past Sins, and be excited to a prudent Care to shun all Sin, for the Time to come. Thus saith the Prophet, Jer. ii.19. Thy own Wickedness shall correct thee, and thy Backslidings shall reprove thee; know, therefore, and see, that it is an evil Thing, and bitter, that thou hast forsaken the Lord, thy God, and that my Fear is not in thee, saith the Lord God of Host.

2. The Sinner must fixedly resolve against all Sin, and to lead a Life of holy Obedience, for the Time to come. Fixed Resolutions will enable a Man to overcome many Difficulties, which he was ready, at the first View of them, to look upon as insuperable: this carries the hardy Soldier through the Toils of the War, and helpeth him to master the Hardships, and overcome the Dan­gers, he is called to encounter with. And so will it assist the Sinner, in his Conflict with his Cor­ruptions, and Lusts, and mig [...]ily enable him to beat down his spiritual Enem [...]es; whereas the Want of this will render him, who has some Thoughts of altering his present sinful Conduct, but an easy Prey to every Temptation.

And this also, in some Measure, lieth within the Sinner's Power. He is capable of resolving, [Page 298] against that which he sees, and knoweth to be Evil, and hurtful to him, and to do that which he knoweth to be Good, and profitable, to him. For the Will of a rational Agent is ever deter­mined by the present Discernment of the Under­standing; that is, it chooseth that which, all Cir­cumstances considered, it apprehendeth to be best, and refuseth that which it seeth, or supposeth, to be worst for the Man. And, therefore, when the Understanding, upon the present View of Things, hath judged such, or such a Thing to be bad, and really to our Hurt, and Damage, the Will resolveth against that Thing; and tho' the present Resolution of the Will may be superceded, either by some Cir­cumstances afterward presenting the same Object as Good, or, through some Prepossession of the Af­fections, or, through Inadvertency, and want of calling to Mind the Evil which we formerly saw in the Thing resolved against, (which is very much the Case of those Sinners who break through their former Purposes,) yet, when the Under­standing has taken a thorow View of Things, and has a clear Discernment of the Nature, and Con­sequents, of them, and the Will has passed a fixed, and resolute, Determination concerning them, it will not be easy to alter such Resolutions.

Thus the Sinner, from the plain Conviction which he has of the Evil of Sin, in the odious Na­ture, and terrible Consequents, of it, must pass it into the fixed, and setled, Determination of his Will, to have nothing more to do with the un­fruitful Works of Darkness, but say, as Elihu ex­pressed it, Job xxxiv.31, 32. Surely it is meet to be said unto God,—I will not offend any more; if I have done Iniquity, I will do no more. And, inasmuch as a Man will not always have Opportunity to go thro' an exact Examination, and comparing of Things, in order to form a present Judgment, therefore it will be fitting for him, when, upon a more setled, and thorow, Search, he has truly discovered Sin [Page 299] to be the worst of Evils, to resolve that he will have nothing more to do with it, upon any Con­sideration whatsoever, and to make this fixed Re­solution the Rule of his Walk, and Actions, for the future. And, being convinced of the Beauty of Holiness, the Wisdom of Religion, and the Ad­vantage of devoting himself, to the Service of God, he should come to a fixed Resolution with him­self, to walk in all the Ordinances, and Com­mandments of the Lord blameless, and that whatever he shall discover to be the Divine Will concerning him, he will endeavour a ready, chearful, and exact, Obedience, and Submission, thereto, as his present, and perpetual, Duty, and Interest; and say with the Psalmist, Psal. cxix.106. I have sworn, and will perform it, that I will keep thy righteous Iudgments.

But then, let him remember to take up these Resolutions, not merely in his own Strength, but in the Name of Christ, looking to, and depending upon, him, for Power to keep them; and im­mediately, without deferring it, put his Resolu­tions into Practice.

3. The Sinner must watch, and strive, against all Temptations to Sin, and to the Performance of his Duty. He that designeth to alter, and change, the Course of his Life, from vicious, to vertuous, must expect to meet with many Temp­tations, and Impediments; and his Resolutions will be but of little significancy to him, nor will he be able to make them good, unless he will be at some Pains with himself, to guard against what­ever would be an Hindrance to him, and to im­prove whatever would tend to further him, in the Performance of them. Resolutions are to no Pur­pose, unless they are reduced to Practice. And how shall he be able to practise, as he has resolved, who neglecteth the Means to fulfil his Engagements? Surely, no Man will say, that the Sinner hath [Page 300] not Power to be upon his Guard, against what he apprehendeth to be hurtful to him, or to exert himself, and improve the Advantages he may have, to the Performance of what he seeth to be good for him.

The Sinner, therefore, must watch over the corrupt Workings of his own Heart, that, if pos­sible, he may spie out his Danger from that Quar­ter, and may sti [...]le, and suppress, the first Moti­ons, and Stirrings, of Sin, in him; and he must watch against the Snares, and Temptations, of a false, and deluding World, and against the Sug­gestions, of a busy, and malicious Devil; that he may not be diverted from his Purposes, and be drawn into that which would be hurtful to him. Hence is that Apostolical Direction, 2 Pet. v.8. Be sober, be vigilant, because your Adversary, the Devil, as a roaring Lyon, walketh about, seeking whom he may devour.

And he must strive, as well as watch, laying himself out, in the Improvement of his Reason, and the Motives the Word of God furnisheth him withal, to resist the wicked one, and to master the various Temptations that assault him: he must so fight, not as one that beateth the Air, but endeavour, by all Means, to keep under his Body, and bring it into Subjection; 1 Cor. ix.26, 27. And be careful not heedlesly, or wilfully, to give Way to Temp­tations; and, as much as may be, shun the Com­pany, the Places, the Occasions, by which he was, heretofore, and may be again, overcome, and drawn into Sin.

He must also watch, and strive, for the Perfor­mance of his Duty; he must embrace the Oppor­tunities, and improve the Seasons, Occasions, and Advantages, he may have, to attend upon the Duties of Religion, and to exercise Justice, and Charity. Hence is that of our Saviour, Matth. xi.12. From the Days of Iohn the Baptist, until now, [Page 301] the Kingdom of Heaven suffereth Violence; and the violent take it by Force. There must be a sort of holy Violence used to take Heaven, a Violence upon ourselves, in the mastering of our fleshly Appetites; and a Violence in resisting Tempta­tions, that we may beat down all Opposition, in our Way thither; and a Violence in our En­deavours to run in the Race set before us, that we may obtain the Prize.

4. The Sinner must earnestly pray to God to give him Repentance unto Salvation. The Sin­ner, 'tis true, cannot thorowly repent of himself, and change his own Heart, and Life; all his Con­sideration, Resolution, Watchfulness, and Striv­ings, alone, will not be sufficient to make a real Penitent of him: but God is able, by his almighty Spirit, and Grace, to convert, and change him, and form him a new, in Christ Jesus, unto good Works. Therefore Repentance is called the Gift of God; Act. xi.18. God granted unto the Gentiles Repentance unto Life: 2 Tim. ii.25. God giveth Repentance to the Acknowledgment of the Truth. And since Repentance is among the peculiar Works, and Gifts, of God, therefore the great Business of the Sinner is, humbly, and earnestly, to ask this Gift of God. For certainly, this the Sinner can do; he has the Power of Reason, and Speech, and can put up a Prayer to God, as he can make a Petition to Man: and he that will not be at the Pains to ask this heavenly Gift, when his own Salvation is dependent upon it, will be left, de­servedly, to go without it, and so miss of the Salvation of his Soul.

This, then, is what the Sinner has to do, to be in Earnest, and importunate in Prayer to God, daily, to create in him a clean Heart, and renew a right Spirit within him; to cry, with the Leper, Matth. viii.2. Lord, if thou wilt, thou canst, make me clean. He must make it his fervent, and daily, [Page 302] Prayer to the God of all Grace, that, by the Spirit, he may be enabled to mortify the Deeds of the Body; that the old Man may be crucified, and the Body of Sin may be destroyed, that he may not hence forth serve Sin; that he may be assisted in his Conflict with all the Enemies of his Salvation, that, being strengthened with Might in his inner Man, he may, finally, come off a Con­queror, and more than a Conqueror, through him that hath loved him. He must sincerely, and daily, pray to God, to enlarge his Heart, that he may run in the Way of the Divine Command­ments; to make his Heart sound in the Statutes of God, that he may not be ashamed; and effectually to turn him from Darkness, to Light, and from the Power of Satan unto God.

To encourage the poor Sinner, in his daily, and important Requests, at the Throne of Grace, for Mercy, God has been pleased, most graciously, to condescend to our Weakness, and in his most tender Compassion to us, declared, that he is more ready to give his Holy Spirit, unto them that ask it, than any earthly Parent is to give the Necessaries of the present Life, which lie within his Power, to his beseeching Children. For thus He hath assured us, Luk. xi.13. If ye, being evil, know how to give good Gifts unto your Children; how much more shall your heavenly Father give the Holy Spirit unto them that ask him. In this Way, let every Sinner do his best to obtain Repentance unto Salvation, and I verily perswade myself that none, who do so, shall miss of the heavenly Gift.

I shall now make some Improvement of what has been said, and so conclude this Third general Head under the Doctrine.

USE. 1. From what has been said, we may clearly see the wonderful Grace, and Wisdom, of God, displayed in this Method of the Sinner's Sal­vation. [Page 303] What wonders of Grace open to us, when we consider how ready, and willing, the Lord is, to receive a poor, vile, polluted, Creature to Mercy, through the Atoning Sacrifice of Jesus Christ, upon his unfeigned Repentance? It is great Condescention, and Grace, in God, that he should be willing to pardon, and save, a rebel Creature, upon any Terms, though they should have been ever so hard, and difficult, for him to perform; but how astonishing is the Grace of our God, that he only saith to the Sinner, Wash, and be clean! that he is ready to accept the Sinner into his Favour, upon his leaving off his Rebellions, and Endeavour to be hearty, and steady, in his Obedience, for the future!

And how apparently is the Divine Wisdom manifested herein? That when God, in his tender Mercy, provided for the Salvation of a perishing Sinner, he did it in such a Way, as forever main­tains the Rights of his Sovereignty, the Honour of his Law, and his most strict Regards to Ver­tue, and Holiness; and therefore has made it ab­solutely necessary, that he, who would partake of his pardoning Mercy, should repent, and forsake his Sins, and lead an holy Life, or he cannot be saved. Thus, Eph. ii.4, 5, 7. and iii.10. God, who is rich is Mercy, — even when we were dead in Sins, hath quickened us; — that he might shew the exceed­ing Riches of his Grace, — to the Intent, — might be known, by the Church, the manifold Wisdom of God.

2. From hence we learn, how vain are all the Hopes of Salvation for any Sinner, unless he for­sake his Sins, and lead an holy Life. We have seen, that Repentance is what God does, in the most plain, and full, and positive, Terms, require of Sinners, as absolutely, and indispensibly, neces­sary to Salvation; vain is it then for any Sinner to imagine that, possibly, he may be saved, and [Page 304] get to Heaven, while he continueth in his Sins unrepented of. Be not deceived; if ever, O Sin­ner! thou wouldest entertain any good Hope of arriving safe at the happy Mansions above, when you leave this World, you must become a true Penitent. Can any Thing be plainer than this? Rev. xxi.27. There shall in no wise enter into it, (into Heaven,) any Thing that defileth, neither what­soever worketh Abomination, or maketh a Lye. And is there, then, the least Room for any Man to hope to go to Heaven, with his Sins about him? The Word of God, and his own Temper, ab­solutely forbid it.

It is not, O Sinner! because thou makest a Pro­fession of the Christian Religion; it is not be­cause thou attendest upon the external Duties of Religion; it is not because thou enjoyest the out­ward Priviledges of the Disciples of Jesus; it is not because many of thy Neighbours, and thy Minister, may think well of thee; that thou shall at last be saved: None of these Things will carry thee to Heaven. If thou doest not leave off thy Sins; if thou doest not forsake thy vicious Curses, thy Profaneness, and Sabbath Breaking, thy Coursing, and Swearing, thy Intemperance, and Drunkenness, thy Unrighteousness, Falshood, and Lying, thy Lewdness, and Debauchery, thy Pride, and Avarice, thy sinful Anger, Wrath, Malice, Revenge, and the like; it thou art not careful, and industrious, to observe all the Com­mandments of God, and doest not make Conscience of walking before him in Holiness, and Righte­ousness, all the Days of thy Life; thou canst never be saved. All thy Prayers, and Cries, and Tears, all thy Sorrow, and M [...]rning, yea, and all thy Faith, and Dependance, will do thee no [...] good, without an Alteration, and Change, of [...] Heart, and Life, from the Love, and Practice of Sin, to the Love, and Practice of Holiness. [Page 305] Nay; There is none on Earth, or in Heaven, that can save thee, without Repentance. For the Hypocrite's Hope shall perish. Job. viii.13.

3. Hence learn, how trifling all Excuses are, for a Continuance in Sin, and Neglect of Duty. God does most positively insist upon Repentance, the forsaking of all known Sin, and the Perfor­mance of every known Duty, as we have Op­portunity, as the Condition, and Terms, upon which, for the Sake of the Merits of his dear Son, he will finally save the Sinner. How trifling is it then, for any to think to have themselves ex­cused, in the Commission of this, and the other, Sin, because of their natural Temper, and Incli­nation, or the Custom of themselves, and others, leading them into it? Oughtest thou not, in Obe­dience to a positive Command of God, by a sincere Repentance, to subdue, and mortify, thy own vicious Disposition, and stem the Current of thy own evil Manners, and the sinful Customs of the World around thee? How vain, and trifling, is it for thee to suppose, that thou shalt be ex­cused in thy Neglect of one Duty, because of thy careful Attendance upon an other? Or, that thy Tything of Mint, Anise, and Cummin, will atone for thy Neglect of the weightier Matters of the Law, Judgment, Mercy and Faith? How frivo­lous will all thy Pleas be, for the Neglect of any known Duty, fetched, either from a vicious Modesty, and false Shame, or from the Difficulty of denying thyself, and forgiving thine Enem [...]es, and repairing the Injuries thou mayest have done unto others? What are all these Excuses, and all that thou canst make, when set in Competition with a positive Command of God? Yea, are these Excuses any Ways fit to be laid in the Ballance, against the Salvation of thy own Soul? Or, wilt thou have the Face to plead them, think you, in the Day, when thou shalt appear before the tre­mendous [Page 306] Judgment Seat of Christ? Verily, then, thou wilt be speechless, Matth. xxii.12.4.

4. Fourthly, and I have done; Let us all be perswaded to come up to the Terms of Repen­tance, which we see so absolutely necessary to our Salvation. We cannot possibly be saved without Repentance: and is not our own Salvation worth regarding, and striving for? Is it not highly rea­sonable, and fitting, that we should be mostly con­cerned, for that which is our main Interest, as well as great Duty? Doth not God, and Na­ture, tell us, we must forsake all our Sins, and be obedient, that it may go well with us forever? If we repent of our Sins, the merciful God will certainly, for the Sake of the Merits of Jesus Christ, forgive [...] all our Sins, and cleanse us from all Unrighteousness: He will save us from the Punishment of our Sins, and make us the Heirs of everlasting Salvation.

I know, very well, that Repentance is an hard, and difficult Work; and that which maketh it to be so is, the corrupt Bias of our depraved Na­ture, and the Sinner's having a long while ac­customed himself to do Evil. So great is the Difficulty of overcoming, vicious Habits, and Dis­positions, which become fixed by repeated Acts, and long Custom, that the Prophet said upon it, Jer. xiii.23. Can the Ethiopian change his Skin? or the Leopard his Spots? then may ye, that are ac­customed to do Evil, learn to do well. This, indeed, is a very good Reason, why they, who are yet in their Youth, should betimes set themselves to the great Work of Repentance, that it may be so much the easier for them to live vertuously; because, as yet, a long addicting of themselves to that which is Evil, has not so fixed the Habits of Vice, as to render it next to impossible for them to alter them.

But however, hard, and difficult, as it is, yet [Page 307] Repentance is absolutely necessary; and the in­dispensible Necessity of it, one would think, should be sufficient to put every Man upon Endeavours to surmount all Difficulties: for that which is ab­solutely necessary, must be done, let the Dif­ficulty be what it will. Through the Mercy of God, it is not Impossible to the greatest, and the oldest, Sinner, now, at last, truly to repent of his evil Deeds, and turn unto the Lord his God. The greatest Difficulty lieth in the first Attempt, in the first Beginnings of a vertuous Life. If Sinners would but apply them­selves, in good Earnest, to this necessary Work, they would find, by the Grace of God, who is ever ready to assist the willing, that they might, by Degrees, conquer their most stubborn vicious Appetites, and Habits, and be brought to lead Lives of holy Obedience to the Divine Commandments. And when once they have made some good En­trance into the Way of Holiness, it would then become more easy, pleasant, and delightful, to them to walk therein; and their Path, like that of the Just, would shine more, and more, unto the perfect Day. Therefore our blessed Lord has as­sured us, Matth. xi.30. His Yoke is easy, and his Burden is light. When once the Sinner has got the Mastery over his Corruptions, though but a partial one, (which only is to be expected in this Life,) he would then have the Pleasure of acting, as becometh a rational, and wise Agent, so as to preserve his Innocency, and be victorious over what has been truly hurtful to him. It was an Observation of Mon. St. Everemont, ^* ‘There is a secret Pleasure in detesting what has displeased us.’ To be sure this will hold good in true Repentance; and the Pleasure of hating our Sins, which have done us the greatest Injury, will greatly make Amends for all the Difficulty we have been put to in subduing of them.

[Page 308]Well then; Let every Sinner be in good Ear­nest in his Endeavours to put off the old Man, and put on the new Man, striving for the Mas­tery, that, if by any Means, he may avoid the Paths of Death, and lay hold on eternal Life. Consider the present Shame, and Unprofitableness of Sin, and the future Issue of a wicked Life; look back upon your past Experiences, and look forward, to the End of Things, and say now, Rom. vi.21. What Fruit had ye, in those Things, whereof ye are now ashamed? for the End of these Things is Death.

And think seriously, what it cost the incarnate Son of God, to buy off the Punishment of Sin. View Sin in the Light of the Sufferings of Christ. What Poverty, and Meanness did he submit to? What Shame, Reproach, and Contempt, was poured upon him? What Pains in his Body, and Anguish in his Mind, did he endure? What an horrid, and bloody, Death, did he undergo? How did he bear the Insults of Men, the Rage of Devils, and the Hidings of his Father's Face? in the Day when God laid upon him the Iniquity of us all. Look, now, upon Christ, whom your Sins have pierced, and mourn. Zech. xii.10. And especi­ally, when Christ is evidently set forth, before your Eyes, as crucified, at his holy Table, let it put you upon feeding upon this Christian Passover with bitter Herbs. Let the Sight of the suffer­ing Jesus, at once, convince you of the infinite Evil of Sin, and fire you with the greatest Indig­nation against it, and quicken your Endeavours to be the Death of that which has slain the [...]ord of Life, and Glory. 1 Pet. iv.1, 2. For as much as Christ hath suffered in the Flesh, arm yourselves with the same Mind: for he that hath suffered in the F [...]e [...]h hath ceased from Sin, that he no longer should liv [...] the rest of his Time, to the Lusts of Men, but to the Will of God.

[Page 309]And let none abuse the Grace of God, in his Re [...]diness to receive the returning Sinner to Mercy, and encourage themselves in Sin, for the present, upon Presumption to repent some Time hereafter. What Name can be bad enough for such vile Baseness, and black Ingratitude, as so to turn the Grace of God into Wantonness? Shall we continue in Sin, that Grace may abound? God forbid! said the Apostle, Rom. vi.1, 2. with the greatest Indignation, and Abhorrence. No; let us all, rather, take the Encouragement that is given us, and because the God of Israel is a mer­ciful God, ready to pardon Iniquity, Transgression, and Sin, therefore now, immediately, without De­lay, set ourselves, in good Earnest, about the great and necessary, Work of Repentance, and, as with Ropes about our Necks, with the deepest Humili­ation, and sincere Acknowledgements of our past Transgressions, and our utter Unworthiness of the least Mercy from him, let us return unto the Lord our God, from whom we have revolted by our In­iquities. Let us all now see, that there is no Evil so great as Sin is; and strengthen our Reso­lutions, and be more strict upon our Watch, and diligent in our Endeavours, and fervent in our P [...]yers, for the Time to come, against our Cor­ruptions. And though we cannot attain unto perfect Holiness, in this Life, yet let us press after it, as far as we can, striving for the Victory over our Lusts, and Passions, and labouring to conform ourselves to every Command of God; that the Remainder of our Days may be spent in the Ser­vice of our Maker, and our Judge: then shall we [...]e of the happy Number that order their Conver­sation aright, and shall see the Salvation of God. For thus saith the Apostle, with whose Words I now conclude, Rom. vi.22. But now being made free from Sin, and become Servants unto God, ye have your Fruit unto Holiness, and the End everlasting Life.

IT is an Enquiry of the greatest Importance that can be, and what well becometh every one of us to make, and to be most earnestly concerned to give a good Answer to. This therefore is the Doc­trine I have observed from these Words; viz.

DOC. It is of the highest Concernment unto perishing Sinners, to be very solicitous, what they must do to be saved; or, to know, and practise, all that is necessary, in order to their Salvation.

There have been four general Heads named, as included in this Text, and Doctrine, worthy of our most serious Consideration.

[Page 311]I. To shew you what it is to be saved; or, what is that Salvation which perishing Sinners stand in Need of.

II. To evidence that perishing Sinners may be saved; or, there is a Possibility, notwithstanding their present miserable Condition, that they may be eternally saved.

III. That perishing Sinners must know, and practise, all that is necessary, in order to their Salvation; or, there is something to be done, by them, that they may be saved.

IV. This is a Matter of the highest Conc [...]rn­ment to them, and therefore they ought to be most seriously solicitous about it.

I have, at several Times, gone through the handling of the three first of these Heads; and have shewed you, what that Salvation is which the perishing Sinner standeth in Need of; and that he may possibly obtain it; I have also shewed you what the Sinner must do to be saved, namely, he must comply with the Demands of the Gospel, by believing on the Lord Jesus Christ, and repenting of all his Sins; the Nature, and Necessity, of which two great Gospel Duties, I have endeavour­ed to set before you, and have also shewed you the Method to obtain these precious Gifts of God. I come now to the fourth, and last, general Head, under the Doctrine: viz.

IV. This is a Matter of the highest Concern­ment unto perishing Sinners, and therefore they should be most seriously solicitous about it. There is nothing of so much Concernment unto the Sin­ner, as that he may be eternally saved; the Loss, or Gains, of a Soul, Heaven, or Hell, all turn upon it; nor is there any Thing so worthy of his most steady Care, and Solicitude. A Soul is too big a Thing to be trifled with; Heaven, and Hell, are too august, and awful, to be sported with; if any Thing demandeth our serious Thought, and clo­sest [Page 312] Care, these do. Here are two Things which fall under Consideration; namely,

I. To be saved is a Matter of the highest Im­portance to every perishing Sinner.

II. There is the greatest Reason, why every perishing Sinner should be most seriously solicitous that he may be saved.

I. The first Thing here is, to shew you, that to be saved is a Matter of the highest Concern­ment unto every perishing Sinner. This is an Affair which every Child of Adam is concerned in, and that in the highest Manner, and Degree, that possibly can be. There is nothing so nearly concerns us all, nor any Thing of such Impor­tance to us, as this, that we escape Hell, and get safe to Heaven. Every Man's Interest is wrapped up in it, and it is his greatest Interest, compared with which, every Thing else is as nothing.

To make this plain, let us distinctly consider,

1. First; Every Child of Adam is concerned in this great Affair.

2. Secondly; This is a Matter of the highest pos­sible Concernment to us all.

1. First; Every Child of Adam is concerned in this great Affair. It is an Enquiry which every one is to make, What must I do to be saved? Sal­vation! Where is the Man that has no Concern­ment in it! This is a Matter that belongeth not to a few only of the Sons, and Daughters, of Men, but it appertaineth to every individual Person, that ever did, or ever shall, descend from Adam, in the ordinary Way of Generation. If there be any Person here that has no Soul in him, let him withdraw, as having no Concern in this Dis­course; or if there be any Man whose Soul stand­eth in no Need of Salvation, let him look upon himself as unconcerned herein. But, as no Man is destitute of a Soul, so neither is there any Soul but what wanteth to be saved. There never was, [Page 313] nor ever will be, any one single Person, proceed­ing from the Loyns of Adam, but what, as he came into, and before he departs out of, this World, wanteth to escape the Misery, and be secured of the Happiness, of the other World. For, there is no Man, of all Adam's natural Offspring, but what is a Sinner, and guilty in the Sight of the holy God; and, considered as such, is destitute of the Divine Favour, and liable unto the Curse of God; and therefore is perishing in his Sin, and needeth to be saved. The Apostle therefore said, Rom. iii.9. We have proved both Iews, and Gentiles, (under which Distribution he compre­hendeth the whole World of Mankind, from Be­ginning, to End,) that they are all under Sin. There is none among them exempted from being a Sinner; for as he adds, v. 23. All have sinned, and come short of the Glory of God. And because all have sinned, therefore all are obnoxious unto Punishment, and so are in a miserable Condition, by Reason of Sin. Hence the Apostle said, in the same Epistle, Rom. v.12. By one Man Sin entred into the World, and Death by Sin, and so Death passed upon all Men, for that all have sinned. Which, at once, sheweth us, the real Guilt cleaving to all descending from the first Man, by Virtue of his Sin, and Fall; and the wretched miserable Con­dition which Guilt has involved them in. And how clearly does the Apostle argue the miserable Condition both of Iews, and Gentiles, i. e. of all Men, from their Sinfulness? says he, Rom. iii.10.17. They are all under Sin; and as a Conse­quence of this, there is none righteous no not one; they have no real Goodness in them; besides▪ they are hurtful, and injurious, to one an [...]ther; Their Throat is an open Sepulchre, with th [...]ir Tongues they have used Deceit, the Poison of Asps is under their Lips; their Mouth is full of Cursing, and Bitterness; their Feet are swift to shed Blood. And over and [Page 314] above all this Unhappiness attending them, for the Present, the End of their wicked Life will be compleat Misery; Destruction, and Misery, are in their Way, and the Way of Peace they have not known. But of these Things I have discoursed more largely, under some former Heads.

Now, because all have sinned, and are become guilty, and are miserable in their vicious Temper, and Disposition, and liable to the Displeasure of almighty God, to suffer the just Punishment of their various Sins; from hence it followeth, that it is a Matter, which concerneth every individual Person, to be saved from Sin, and the Misery con­sequent upon it. There is not a Mother's Child in this Assembly, (or that readeth this,) no, not throughout the whole Earth, but what the great Affairs of Salvation have a Relation to, and they have their Concernment in them, whether they will, or no; that is to say, Salvation, or Damna­tion, Happiness, or Misery, will be their Una­voidable Portion.

1. This is a Matter which belongeth unto the great, and honourable, and rich, among the Sons of Men. As for the great ones of the Earth, they are not so elevated as to be altogether above Want; they are also liable to fall, and can feel Pain, even as other mean Men; and therefore it as much concerneth them to escape the Dam­nation of Hell, and possess the Joys of Heaven, as any Men in the World. For though the mighty Monarchs, supream Judges, and wealthy Dives, of this lower World, are so much raised above the Level of the Rest of Mankind, that, in their exalted Station, they seem to be out of the Reach of many of the Dangers, which threaten those who move in a lower, more laboured, and turbu­lent Sphere, yet, in this Regard, those Grandees are but equal to the poorest Peasant, the meanest Beggar, that waiteth at their Doors, that they are, [Page 315] alike, subject to the Vengeance of almighty God, for their bold Transgressions of his holy Law, which no Priviledge of Peerage, and Escutcheon, will exempt them from Obligations to obey: And therefore they want to be saved, as much as any, the meanest, of their Fellow-Creatures. They may flatter themselves, that they are above the Laws of Men, and accountable to none upon Earth; but they will find that there is a God in Heaven, who is higher than the highest, whose Govern­ment reacheth even to them, whose sacred Laws take fast hold upon them, and to whom they must be accountable, in the Day, when the Father, without Respect to Persons, will judge according to every Man's Works. 1 Pet. i.17. And because, most commonly, the Condition of the great, and rich, and honourable, in this World, is attended with more, and stronger Temptations to Vice, to Contempt of God, and his Law, than that of other mean Men; and often they contract greater Guilt, by sinning against the best Advantages, misimproving the best of Tallents, and by giving the greater Scope, and Liberty, to their Lusts, and Passions, their Pride, and Luxury, their Avarice, and Ambition, their Oppression, and Cruelty; therefore surely this Matter belongeth unto them, one would think, more, if possible, than unto others; because their Danger is so much the greater, and their Misery, if they perish, so much the more insupportable. Persons, who are ex­alted in the Earth, and make a Figure among the [...]r Neighbours, do but deceive themselves, while they imagine the Salvation of the Soul, and the future Happiness, spoken of in the Gospel, does not concern them, and that it is only for the meaner of the People, who are very much desti­tute of worldly good Things, to lay in for being happy in a Time to come; such of whom the proud Pharisee could say, Joh. vii.49. This People, [Page 316] who know not the Law, are cursed: It is for this poor accursed People, in this World, to trouble themselves about Salvation, in the next; as for us, we are the Darlings of Providence, and in very happy Circumst [...]nces, at present, and doubt not bu [...] we shall be always s [...]; may the great ones of the Earth be ready to say. But, remember, O un [...]inking Persons, that if you are but equal Sin­ners with the meanest of the People, and much more if you ex [...]ed them in Wickedness, (as too [...] such do,) you are as truly under the Male­d [...]n of the Divine Law, as they, and therefore y [...]u [...] in Need of Salvation as much as the [...] of them all; y [...], and r [...]ther the more, [...] it will be a more dreadful, and amazing, [...] thee, to fall, fr [...]m the Heighth of thy [...] [...]j [...]yments, and Satisfactions, in this World, into the very Dr [...]gs of Misery, in the fu [...]ure World.

2. [...], on the other Hand, this is a Mat­ter which [...] unto the poor, mean, and low, among the S [...]ns of Men. Think not, O poor P [...]rs [...]n, whoev [...]r thou art, that, be­cause thou art low, and d [...]spised, among Men, that therefore God will despise thee, and this his great Salvation is not for thee. Think not that it belongeth, only, to the rich, and great, those who seem now to be highly distinguished by Di­vine Providence, to gain Heaven hereafter; as if Heaven were inseparably intailed upon them that p [...]ss [...]ss [...]d the most of this Earth; but as for us, poor ones, alass, we are the Outcasts of the Earth, contemned by our fellow Creatures, and seem to be neglected by Providence, and shut out from the Benefits of it; and how then can we hope to enjoy the special Favour of God, or par­take of the Salvation, and Happiness, of the heavenly World? So may some poor Person be ready to say. When the Psalmist reflected upon [Page 317] the unequal Distributions of Providence, in this World, and took a View of the Prosperity, Gran­deur, Magnificence, and Ease, of many about him, and his own low, afflicted, distressed, Condi­tion, among Men, he was ready to draw this wrong Conclusion, Psal. lxxiii.13. Surely, I have cleansed my Heart in vain, and washed my Hands in Innocency. As if he had said, to what Purpose is it [...] me to serve God; I see how his Favours are dispensed upon Earth; and it will be vain for me to entertain the Thought of obtaining his Favour in Heaven; but he correcteth himself, v. 15. If I speak thus, behold, I should offend against the Generation of thy Children; I should lay a stumbling Block in their Way, and cause them to fall. Such mistaken Conceptions of Things, per­haps, may have enervated all Attempts, in some poor Persons, about their own Salvation; as if Salvation, and Heaven, were Matters too high for them, and what they had nothing to do with. But remember, O thou poor, and aff [...]icted one, that thou hast a Soul to save, as well as the richest of Men, and thy Soul is as valuable in it's Na­ture, and as precious in the Sight of God, as the Soul of▪ the wealthiest and most honourable among the Sons of Men. No outward Circumstances of Riches, and Honour, can make any real Al­teration in the Nature of the Soul, or render it truly better or worse.

Men, indeed, may despise thee, for thy Poverty, but so doth not God, who is the Maker of the Poor, and Rich together, and who respecteth thee, as truly as the greatest of Men, in the Offers of Salvation; and thou shalt be as welcome to put in for an Interest, and secure a Share in the Sal­vation of God, as any among the higher Orders of Men. It pleaseth God, sometimes, indeed, to select some Instances of his Grace, from amongst the Rulers, the Counsellors, and the great Men [Page 318] of the Earth, an Abraham, a David, an Hezekiah, a Chamberlain of the City, and some of Caesar's Hous­hold, and after all their Abundance, which they possessed here, bestow upon them the Kingdom of Heaven, as the Reward of their Vertue; but, more ordinarily, they are the lower Rank of Men whom God, in his sovereign Wisdom, and Good­ness, calleth, and chooseth unto himself, in whose Conversion, and Salvation, his rich Grace will be admired, and glorified forever. Hence said the Apostle, 1 Cor. 1.26. — Ye see your Calling, Brethren, how that not many wise Men, after the Flesh, not many mighty, not many noble, are called; but God hath chosen, the foolish, — the weak, — the base Things of the World, and Things which are despised, &c. And the Apostle Iames addresseth us in such Terms as thes [...], Jam. ii.5. Hearken, my beloved Brethren, hath not God chosen the Poor of this World, rich in Faith, Heirs of the Kingdom. And when Iohn sent some of his Disciples to our Lord, that they might receive Conviction from hi [...] [...]wn Mouth, and Works, that he was the true promised Messiah, said Christ to them, Matth. xi.4, 5. Go, and shew Iohn again those Things which you hear, and see; the blind receive their Sight, and the lame walk, the Lepers are cleansed, and the deaf hear, the dead are raised up, and the Poor have the Gospel preached to them. This is one of the wonderful Works of Christ, and a manifest Proof of his Messiaship, and of the Grace of God through him, that the Poor have the Gospel preached to them; i. e. the Poor are evangelized, invited to partake of Salvation, and are instructed in the Way to Heaven. The poorest Person, then, here before the Lord, (or that readeth this▪) though he should be destitute of worldly P [...]ssessions, and Accommodations, and hath neither House, nor Land, Silver, nor Gold, nor any Titles of Honour, to d [...]stinguish him among Men; yea, though he should be but a poor Ser­vant, [Page 319] or a poor Slave, yet, has his Concernment in the great Salvation, offered in the Gospel. He has a Soul to save, and there is nothing of that Weight, and Moment, to him, as Salvation is. To thee therefore, O Soul in peril, poor as thou art, is this Salvation sent; and unto thee it be­longeth to take Care that thou mayest be saved.

In short; The great Requisites of Salvation, namely, Faith in God, and in his Son, Jesus Christ, and a crediting the Reports of the Gospel, and an holy, religious, vertuous, Life, as the Product of this Faith, that is, that thou forsake all known Sins, and walk in Obedience to the holy Com­mandments of God, are the indispensible Duty of every individual Person, whether high, or low, rich, or poor; so that there is not so much as one of us all but what have our Concernment in this Matter; and to each of us, in particular, may it be said, Arise thou, for this Matter belongeth unto thee.

2. Secondly; I am now to consider, That this is a Matter of the highest possible Concernment unto us all. As it respecteth us all, without Ex­ception, so it respecteth us chiefly, and above other Things; yea, there is nothing that is of equal Importance to us with this, What must we do to be saved? There are many Things which we are all of us called upon to be concerned about, but there is none of them all that is to be compared with this, of our being eternally saved, as to the Nearness, and Importance, of it to us. What is there that does so nearly concern us, as to acquaint ourselves with our Duty, and our main Interest, and diligently, and steadily, to perform the one, and pursue the Attainment, and Security, of the other? We may be negligent, and regard­less, of every Thing else, in Comparison with this, and be no great Sufferers by our Negligence; but if we are careless, and unmindful, supine, and [Page 320] remiss, in this momentous Affair, we shall be the greatest Sufferers imaginable. We can't neglect our Duty, and our best Interest, without smart­ing for our Folly. 'Tis vain to be anxiously care­ful what we shall do to provide for our Bodies, to preserve them from Dangers, or to recover them from any unhappy Circumstances, which they may have fallen into, while we are remiss, and careless, about our Salvation: for this is, of all Things, most needful, yea, the only needful Thing to us. Hence our Lord said to Martha, when she was encumbered about worldly Things, Luk. x.42. But one Thing is needful. The Things we are so prone to concern ourselves about, res­pecting our Bodies, and their comfortable Sub­sistence, are little, and trifling, lighter than the small Dust of the Ballance, when weighed against the Salvation of our Souls. All our Happiness is laid up in this; and while other Things are but transcient, and fading, this Salvation is of the most lasting, and durable, Importance to us.

But to be more particular; There are two Things which will clearly evidence, that it is a Matter of the highest Concernment to perishing Sinners to be saved: namely,

• [I.] It is to save ourselves, our own precious, and immortal Souls.
• [II.] Our Happiness, or Misery, turneth upon it.

[I.] It is to save thyself, O perishing Sinner, to save thy precious, and immortal Soul, and therefore it is of the highest possible Concern­ment to thee. What is there so near to us as ourselves? And what [...] so nearly concern us? Is there any Thing [...] dear to us as ourselves? An [...] can any Thing [...] much affect us, as that which toucheth our very selves? What then can be of such Consequence, and Importance, to us, as this is? What is there that can so justly chal­lenge, [Page 321] and employ, our chiefest Thought, and Care, and Labour, as to save ourselves? It is therefore our own Salvation that we are called upon to be concerned about. The Apostle thus perswades us, Phil. ii.12. Work out your own Sal­vation. It is a Salvation that relateth, not to our separate worldly Interests, but, to our very Persons. Save yourselves, said the Apostle Peter. Act. ii.40. Neither is it the Salvation of our Bodies only, from any temporal Evils, that may endanger them; but it is the Salvation of our Souls, that Divine Spark that is in us, which distinguisheth us from the Brute; it is that intellectual, and immortal, Part in us, which rendereth us capable of par­taking of the pure, and endless, Joys of Heaven, or undergoing the exquisi [...]e, and everlasting, Pains of the Damned. Though every Man, in his Wits looks upon himself obliged, by the grand Law of his Make, and the first Principle of self Love in him, to do what he can to preserve his Body, from the Evils which threaten i [...], ye [...], is it not of much greater Importance to him, to save his Soul from impending Misery, exquisite, and endless, than to save his Body from any Evil, which it can pos­sibly [...] su [...]ject to? especially, when we consider, that, over and above, he will have this Advan­tage by saving of his Soul, that his Body also will, anon, come in for a Snare in it's Salvation; whereas by saving his Body, only, and for the present, he loses both Soul, and Body, forever he [...]fter. Hence Christ said, Matth. xvi.25. Wh [...]soever will save his Life shall lose it; and who­soever will lose his Life, for my Sake, shall find it. He that thinketh to save the Life of his Body, at the [...]pence of his Soul, will sadly be deceived, and, in the Conclusion, will lose the Life which he thought to have saved; but he that will rather [...] the Life of his Body, that he might [Page 322] save his Soul, shall joyfully find, in the End, that he has saved the Life of his Body also.

It is the Salvation of the Soul that was chiefly intended by the Iayler, when he cryed out, Sirs, What must I do to be saved? He did not mean, what must I do to preserve my natural Life, the Life of my Body? for that was then safe, nor was there any known Danger that threatened it; but he meant, what must I do to save my Soul? The wonderful Works of God, and the preaching of the Apostle, (which, doubtless, at that Time, he took the Opportunity for,) awakened in him a Concern of quite an other Nature than the present Welfare of his Body, and his Soul then became his chief Care. And this is that which renders it a Matter of such infinite Importance to us all, because, O Man, it is thy Soul, thy precious, and immortal Soul, that thou art to be thoughtful about the Salvation of. Thus Moses bespake Israel of old, Deut. iv.9. Only take heed unto thyself, and keep thy Soul diligently. And there are two Things which render our Concernment herein truly great, and of the highest Importance to us all; viz. That our Souls are our better Part, and they are our immortal Part.

1. Our Souls are, by far, our better Part. I cannot say, that our Souls are our whole selves, because I think the Body to be essential to the humane Nature, and consequently to the Identity of that Nature, in any one humane Person, or to the Sameness of the Person of every Individual par­taking of that Nature. But however our Bodies may be essential Parts of ourselves, yet our Souls are far more excellent, noble, and glorious Parts of our­selves, and there fore it is of the highest possible Concernment to us, to save our Souls; because it is to save all that is dear to us, not only our Bodies, but that Part of us which far more transcends our Bodies, in Excellency, and true Worth, than the Light of [Page 323] the Sun does the Glimmerings of a Glow-worm. For, a wise Man will ever account that to be of the greatest Importance to him, and what justly challenges his greatest Care, Thought, and Inspec­tion, which is, in itself, of the greatest Value, Worth, and Excellency; as he is more concerned to preserve his Treasure, his Gold, and Jewels, than the deal Cabinet that containeth them; or to preserve his Life, than a single Joint of one of his Fingers.

Now, if we take a thorow View of ourselves, what Part is there of us, that is so valuable, and excellent, in it's Nature, and Capacity, as our Soul? It may well be said of the Soul, as of Wis­dom, the Merchandise thereof is better than Silver, and the Gain thereof than fine Gold; She is more pre­cious than Rubies, and all the Things thou canst desire are not to be compared with her. So precious is the Soul, that the Redemption thereof ceaseth for­ever, as to any of the Enjoyments of this World being a fit Price to give in Exchange for it. This is the great End of all our Faith, and Vertue, that our Souls may be saved in the Day of the Lord Jesus; so said the Apostle, 1 Pet. i.9. Re­ceiving, the End of your Faith, the Salvation of your Souls.

And what are our Bodies, whose Welfare, Ease, and Comfort, we are so prone to be very much concerned about, if compared with our Souls? What are they, but Lumps of gross Flesh, and Bones, Blood, and Sinews, made up, perhaps, of a little finer Clay than the common, and curiously, indeed, moulded, and diversifyed, in the several Parts, and Powers, of them? Whereas, thy Soul, O Man, is of a spiritual, intellectual, Nature, near a Kin unto Angels, shining bright with the Rays of the Deity upon it. For, as Elihu ob­served, J [...] xxxii.8. There is a Spirit in Man, and the Inspiration of the Almighty giveth them Under­standing. [Page 324] It is this Spirit that animates, and acts, the Body, which, however capable of the animal Life, dies, and returneth to it's original Dust, whenever the Soul, that active Principle of the humane Life, taketh it's final Leave of it. The Body is, indeed, wondrously made, in it's Parts, Contexture, and Powers, but how much more noble are the admirable Faculties, and Powers, of the Soul? How susceptible is the Soul, by Virtue of that Understanding she is furnished with, of all Kinds of Knowledge, natural, and divine? And what a large, extended, capacious, reach has the Understanding, like the Sun, compassing all it surveyeth, and surveying all that it compasseth, and not limited to Objects of Sense? How re­c [...]ptive is it of the Discoveries of Truth, as well as inquisitive after it, in the Mysteries of Art, of Nature, and of Grace? And how swiftly doth it move, and mount from Earth, to Heaven, and, in the Twinkling of an Eye, leap, from a Con­verse with the lowest Shrub, to survey the Won­ders of Divine Power, and Wisdom, and Good­ness, in the Magnitude, Order, and Revolution, of the heavenly Bodies, which roll over us? Yea, how capable is it of searching into the hidden Mysteries of Divine Wisdom, Grace, and Love, in the Redemption of fallen Man; and of discovering such a Fulness, Excellency, and Beauty, therein, as raises it's Admiration, and fixes it's Gratitude, and Praise? Thus it can look into the third Heavens, and contemplate the Glories of the Deity, and view over the Wonders of the incarnate Son of God, enthroned at the Right-Hand of the eternal Father.

What a wonderful Power is the Will, the Voli­tion, and Choice, of the Soul? What a surprising Sway, and extensive Dominion, has this govern­ing Power in and over us? And yet with what perfect Lib [...], and Freedom, does the Man Act [Page 325] in all his Choice, and Determinations? Though the Will always, and necessarily, is obsequious to the Understanding, and determines upon what that directive Power apprehendeth to be best, and, in this Sense, can never be said to be free, yet, is it forever free from all external Compulsion, so that no outward Force can compel, or controul it, in it's Acts, or necessitate it to Act contrary to it's own Determinations.

What an amazing Self-Consciousness attends the Soul, a Power of reflecting upon itself, of viewing over it's own Actions, and passing a Judgment upon them, as they are morally good, or evil, either to our Plaudit, and Comfort, or to our Condemnation, and Uneasiness?

And how is the Soul furnished with various Af­fections, and Passions, which are as a strong Guard about it, for our Defence, and Safety, that we may be put upon shunning what appeareth to [...]e hurtful, and be influenced to embrace what seemeth to be beneficial, and advantageous to us, and, ac­cording to the Scituation of Things with us, to afford us Pain, or Pleasure, Delight, or Torment?

But, to all of these natural Endowm [...] let us add the Consideration, of the Capacity of the Soul for very great, farther, additional Excellencies, and Improvements, especially in moral Perfections, which none of all the visible Creation, besides Man, are capacitated for; view the Soul as a Subject capable of receiving the most excellent Vertues, and Graces, while here, and of perfect Purity, and unsullied Rectitude, hereafter; recep­tive of the Beauty of Holiness, the Image of God upon it, in this World, and of a State of compleat, and endless Glory, and Happiness, in the Pre­sence, and Enjoyment, of God, and Christ, and Fel­lowship with holy Angels, in the heavenly World; and say, now, what is there so excellent, and noble, and of so much Worth, and Value, as our Souls [Page 326] are? Verily; This is, by far, our better Part, to which our Bodies, beautiful, and wondrous, as they be, are not worthy to be compared; and therefore the Welfare, and Salvation, of our Souls are, of all Things, Matter of the highest Con­cernment to us.

2. Our Souls are our immortal Part, that Part of us which shall never die, and upon this Account are preferrable to, and more to be regarded by us than, our Bodies; and therefore we ought above all Things to be concerned that they may be saved. After all our Care of our Bodies, to preserve, and defend them, and render them easy, and comfortably provided for; though we should heap up Gold, and Silver, in an Abundance, and give our Bodies the utmost Fulness of Entertain­ment, and gratify all their Senses to the Height, yet shall we not be able, by all our Thought, and Pains, to keep them alive, that they should never see the Pi [...]. Psal. lxxxix.48. What Man, (what strong Man,) is he that liveth, and shall not see Death? Enoch, and Elijah, were favoured with an immediate Translation to a better World, without going through the ordinary Road, and such may be the Portion of those holy ones, who shall be found alive at the second Coming of our Lord; but otherwise, to die is the common Lot of all Men, and the living know that they shall die. For our Bodies are corruptible in their very Nature, being constituted of such Materials as we know to be perishable, and so put together as renders them subject to a Dissolution; and by the Law of their Maker, they are doomed to return to their original Dust: for thus he hath said, Gen. iii.19. In the Sweat of thy Face shall thou eat Bread, till thou return unto the Ground; for out of it wast thou taken; for Dust thou art, and unto Dust shalt thou return. So that it is appointed unto Man once to die.

[Page 327]But now, our Souls are immortal, and shall never die, never cease to have a Being, a Being capa­ble of Action, and Enjoyment.

There go no corruptible Materials, like those of our Bodies, and therefore no jarring Qualities, into the Make of our Souls, from whence we are ready to conclude they partake of a natural Im­mortality. Nor can we conceive how any ex­ternal Force, from mere Matter, can have any effect upon them to produce a Dissolution, nor how any Kindred Spirit should be able thus to hurt them; because a Spirit is destitute of the known Properties of Matter, and not passible, as that is. Every Man will readily grant that it is better to be a Man than a Brute; and yet; if we have nothing to do with an After, and Endless, Existence, the Brutes have much the better of us in this Life, in that they have more exquisite Sensation, at least as full bodily Gratifications, are subject to no Re­morse, and take Leave of Life without any Re­flection, and Concern. And what Nation, and People are there in the World, who have not some, though it may be, very imperfect, Con­ceptions, of their existing after Death? The Phythagorean Metempsychosis is entirely founded upon this Conception; and so are the Elysian Fields of the ancient heathen Poets. Yea, Eternity seemeth evidently to be stamped upon the Desires, and Ac­tions, of the Soul. How craving, and thirsty, is the Soul after a State of Immortality? What a strong Appetite has it to live forever, in Children, and Lands, and Monuments, and the various Me­thods Men take to be known in future Ages? ‘And however transcient the Actions of Men are, in a Physical Consideration, yet, in a moral one, they are permanent, and abiding.’ The natural Notions we have of the Goodness, and Justice, of God, and th [...] View of his providential Distribu­tions among Mankind, in this present World, and [Page 328] the Influence, which the Consideration of the Im­mortality of the Soul, has upon Persons and Socie­ties, to promote their moral Vertue, and suppress all that is vicious, and disorderly, all strongly pleadeth for it.

However, whether the Soul of Man be immor­tal in it's Nature, or no, it has Immortality stamped upon it by the Law of it's M [...]ker. Though the almighty Creator could easily annihilate our Spirits, if he pleased, (which, I suppose, no created Being could do,) yet, He hath sufficiently given us to understand, that he will not; and therefore, in his holy Word, we find, the Former of the Spirit of Man within him, ever treating it as an immortal Bein [...], and prop [...]sing eternal Rewards, and Pu­nishments, to it; (as we shall see under some of the following Heads,) which assures us, that what­ever the Soul be in it's Nature, it is immortal, by the Determination of it's Maker, and shall ne­ver cease to have a Being. Hence we are told, Eccl. xii.7. When the Dust returneth to the Earth, as it was, the Spirit shall return unto God, who gave it. And, Matth. x.28. they, that kill the Body, are not able to kill the Soul.

And now, what is there of such Concernment, and Importance, to us, as the Safety, and Welfare, of such an excellent, and immortal, Being, as the Soul is? What can, in Reason, be supposed to challenge our Thought, and Care, equal to that which is, in it's own Nature, most valuable, and durable? If that Part of us, which is to last for­ever, which shall exist when Time itself, or the Succession of Ages, shall be no more, is not wor­thy of our most serious Consideration, what shall be done for it's Safety, and our most diligent La­bour to promote, and secure, it's eternal Well-be­ing, What can be so? 'Tis this precious, this immortal, Soul of thine, that distinguishes thee from the common Herd, and raises thee to some­thing [Page 329] of an Equality with the Angels of God; this Soul, which is more excellent than Rubies, and more durable than the finest Gold; it is this high, and Heaven-born Soul, that thou art to take Care of, and endeavour to save, by a Life of Faith, and Obedience, by inuring of it to Ver­tue, that it may be prepared for Glory. And, surely, since it is thy own Soul, thy very self, thy better Part, thy immortal Part, therefore thou oughtest, above all Things, to be greatly con­cerned for it's Welfare; and do all that thou canst, that it may possess itself in perfect Peace, and want nothing to render it secure from Misery. Wilt thou act so foolish, and unreasonable, a Part, as to be greatly concerned for thy Body, what thou shalt eat, and what thou shalt drink, or wherewithal thou shalt be clothed, and how thou shalt preserve thy Body from Dangers, and from Death, and use thy best Endeavours for it's Safety, and to restore it to Health, and Ease, when Sick­ness, or Pains, invade it? Wilt thou do all this for that which is but perishable Dust, and must shortly dye, whether thou wilt, or no? and, at the same Time, wilt thou be altogether unconcer­ned about thy Soul; thy Soul, which is, in the very Nature of it, so vastly preferable to thy Body; thy Soul, which is much more thyself than thy Body is; thy Soul, in which thou wilt exist, when thy Body shall be turned into Dust, and Putre­faction? Wilt thou not be more concerned, that this thy Soul may be made Partaker of a Salvation, suitable to it's Nature, and Wants, and Duration? Oh! What Stupidity, and Madness, has seized upon the Children of Men! Oh! What a foolish Bargain does he make of it, who risqueth his preci­ous, his immortal Soul, for the Sake of gaining any of the short-lived Pleasures, and Enjoyments, of a dying Body, and a perishing World! Remember the Words of our blessed Lord, who very well [Page 330] the Worth of a Soul, and the Vanity of the World, What is a Man profited, if he shall gain the whole World, and lose his own Soul? Or what shall a Man give in Exchange for his Soul? Matth. xvi.26.

So that from the Consideration of the Nature of our Souls, as our better, and our immortal Part, it is evident to every reasonable Man, that it is a Matter of the highest possible Concernment, and there is nothing of equal Importance, to us all, that we do all that we can, in the diligent Improvement of all our Abilities, Opportunities, and Advantages to secure their eternal Salvation.

IN the former Part of the Day, I entered upon the Consideration of the fourth, and last general Head, viz. That it is a Matter of the highest Concernment unto perishing Sinners to be most se­riously sollicitous about their Salvation: and have shewed you that it is a Matter of the greatest Im­portance that can be to obtain Salvation, i [...] is so to every individual Person, because it is to save our own selves, our Souls, which are our better, and immortal Part. I would now farther argue,

II. It appeareth to be a Matter of the highest pos­sible Concernment, to perishing Sinners, to save their Souls, if we consider, that their Happiness, or Mis­ery, and that compleat, and endles [...], turneth upon this very Point. Surely no Man in the Exercise of his Reason, will think, that his own Happiness, or Misery, is a Matter that doth not greatly concern him. The whole Bent, and Thirst, of the humane Nature is after Happiness: Who will shew us any Good? is the constant Language of Mankind. The very Make of our Bodies, and Endowments of our Minds, point to a Prospect of, a Pursuit after, and a ready embracing, what is agreable, delightful, and [Page 332] entertaining to us, or, what will render us happy; and are armed against what would have a Tenden­cy to make us any Way miserable. And however Men may differ in their Apprehensions of what is Happiness, and what is Misery; or be mistaken in their Thoughts of the Way, and Means, to obtain the one, and avoid the other; yet, this is what all Mankind agree in, that every Man would be happy, if he could, and no Man would be miserable, if he could help it. So that there is no Man but what looks upon Happiness, and Misery, as what do above all Things, more imme­diately and directly, concern him, and estimateth all other Things as he apprehendeth they make for one, or other, of these; and consequently, that Happiness, and that Misery, which are most full, and compleat, which are most durable, and lasting, are, of all others, what he is most con­cerned to pursue, and embrace, or carefully to shun, and avoid.

All the Difficulty, then, lies in thorowly con­vincing the Minds of Men, whatever be their other Notions of Happiness, and Misery, that true real Happiness, or Misery, and that compleat, and endless, turn upon this Salvation, which I am speaking of; that they will certainly be happy, compleatly, and for ever so, if their Souls are sa­ved; and that they will be certainly, fully, and forever, miserable, if they are not saved. If Men were but once thorowly convinced of this, that their Happiness, or Misery, perfect, and ever­lasting, turn upon the Salvation of their Souls, they would then see the Necessity of their exer­cising a due Care about it, and need no farther Proof, that to save their Souls is a Matter of the highest possible Concernment to them. I shall therefore endeavour to lay the plain Conviction of this, briefly, before the Minds of Men under these three Particulars.

[Page 333]1. That Men will certainly be happy, or mi­serable, according as they are duely careful, to se­cure the Salvation of their Souls, or not.

2. This Happiness, or Misery, will be perfect, and compleat in their Kind.

3. Their Happiness, or Misery, will be eternal, and never have an End.

And now, give me your serious Attention, while I offer something to each of these.

1. Men will certainly be happy, or miserable, according as they are duely careful, to secure the Salvation of their own Souls, or not.

Particularly;

1. He will certainly be an happy Man, who is duely concerned about the Salvation of his Soul. He that is truly solicitous, what he must do to be saved, and, accordingly, sincerely endeavours to acquaint himself with the Whole of that Duty, which he owes to God, his Neighbour, and him­self, and is diligent to perform his Duty, without any allowed Omissions, in all the several Branches thereof, in a Life of Faith, and Obedience; that Man certainly is, and will be, an happy Man.

He is an happy Man, let his Circumstances, in worldly Regards, be what they will; because he acteth up to the Dignity of his Nature, and followeth the Dictates of his own Mind, duely informed, and exercised, and therefore preserveth the inward Peace, and Tranquility of his Mind, which is the solid Foundation of his Comfort, and Joy; and doth not lay himself open to the just, and severe, Reproaches of his own Heart, which alone would damp his Joy, and mar his Comfort. Happy is he that condemneth not himself, in that Thing which he alloweth. Rom. xiv.22. Thus Godliness affordeth him Contentment in every Condition, and that inward Satisfaction, which the World cannot give, and the Rejoicing of his Conscience, testifying for him, that he has [Page 334] acted as becometh a rational Creature, that he has done his Duty, and that he has secured his main Interest, and that, let come what will come, he is safe, and has no just Reason to fear any Evil. So said the Psalmist, Psalm cxix.165. Great Peace have they that love thy Law, and nothing shall offend them. What are all the Pleasures, arising from the Objects of Sense, compared with the Satis­faction of Mind, arising from a Man's being plea­sed with himself, upon a serious View of his walk­ing in the Ways of Wisdom, which are Ways of Pleasantness, and Paths of Peace.

And such a Man will certainly be happy, in the Favour of his Maker, and Sovereign, and his Judge, who cannot but observe, approve of, and take Delight in, all such whose Hearts are perfect towards him, as their's are, who are care­ful to believe all that God hath revealed to them, and to practice all that he hath required of them. Blessed are the undefiled in the Way, who walk in the Law of the Lord. Psalm cxix.1. Their Faith of what God has spoken, and in the Lord Jesus Christ, accompanied with unfeigned Repentance, secureth to them, according to the Gospel-Cove­nant, the Forgiveness of their Sins, a Deliverance from the Curse, and a Title to Heaven hereafter. How readily, may we well suppose, from the Goodness of the Divine Being, as well as from his express Declarations, doth he admit such among his Favorites, lend them his Ear, and fix his Eye, and Heart, upon them, for good, and re­ceive them into his special, and glorious Presence. And what can any Ways give Uneasiness to them, or affect them with any Degree of Misery, so long as the Great God, the Fountain of all Good, standeth engaged, from his peculiar Love to Ho­liness, and holy Persons, and from his gracious, and un [...]ailing, Promise, to protect, and defend them, to supply all their real Wants, to suffer no [Page 335] Evil to come nigh them, to make all Things work together for their Good, and finally to bring them safe to the happy World? Rom. viii.31. If God be for us, who can be against us?

2. He will certainly be a miserable Man, who is not duly concerned about the Salvation of his Soul. If a Man will not be inquisitive what he must do to be saved; if he will not be at the Pains to observe, and practise, according to what the Word of God directeth him to, and requireth of him, that he may save his Soul, he is, and he will be, a miserable Man, whatever may be his outward Circumstances, and Condition in the present World.

What though such an one should enjoy the ut­most Affluence of worldly Pleasures, Riches, and Honours? He is miserable in the midst of all, un­der the Power, and Tyranny, of base Lusts, and sordid Passions, which prey upon him, and lead him captive at their Will; so that should he march at the Head of Armies, or sit on the Throne of Empire, and promise himself Liberty, and think Scorn to be under the Restraints of Law, yet is he, the worst of Servants, 2 Pet. ii.19. the Servant of Corruption being brought under Bondage thereto. And one would think this to be Misery enough, to be in Bondage, and Slavery; for a rational Soul to be perpetually trudging on in the meanest, and dirtyest, Employments, crouching under the Burdens of Earth, and Filth, and obsequious to the Will of the most tyrannical, and the basest, of Masters. But besides, such a Man is miserable from his own Reflections, and he cannot think soberly, without the Accusations, and Condem­nings, of his own Heart; so that either he must not think at all, or not think to Purpose, on what he has most Reason to think closely, or else his own Thoughts will be a Torment to him. And if this be Pleasure, to do those Things which are [Page 336] accompanied, or followed with the tormenting Reflections of a Man's own Mind? I pray, what is Misery!

Moreover, he will be miserable, under the de­served Punishment of his foolish Neglect of God, and his own Soul. For if he is not saved, (and this he has taken no Care of,) he will, and must certainly be damned: Mar. xvi.16. He that believeth not shall be damned. There is no middle State between these two, but one, or other of them, Salvation, or Damnation, the Pleasures, and Joys, of Heaven, or the Fire, and Brimstone, of Hell, will most certainly and unavoidably, be the Portion of every Individual among the Sons, and Daughters, of Men. Hence you find our Saviour, distributing all Mankind into these two Compa­nies, namely, Matth. vii.13, 14. those that are going in the broad Way leading to Destruction, and those that are going in the narrow Way that leadeth unto Life. The final State of all Men will be Life, or Death, either to partake of Glory, Honour, Immortality, and eternal Life, resulting from the Presence, and Favour, of God, or In­dignation, and Wrath, Tribulation, and Anguish, as the necessary Effect of a Separation from him, who is the Fountain of Life. So that, as our Lord has informed us, Joh. v.29. They that have done good, shall come forth to the Resurrection of Life; and they that have done evil, unto the Resurrection of Damnation. From whence we see plainly, that there is no Possibility of avoiding one, or other, of [...]hese two States, Happiness, or Misery; and that, of Consequence, he who doth not partake of Salvation unto Life, and Happiness, must necessa­rily be miserable, and cannot possibly escape the Damnation of Hell.

And now, is it a little, trifling, insignificant Matter to thee, whether thou art saved, or damned? Is Heaven to be despised, and Hell sported with? [Page 337] Let the Condition of the damned in Hell be what it will, whether thou conceivest of it, just as it is, or no, yet it is a State of Misery, directly op­posed unto true Happiness, and to all that is com­fortable and delightful to us? And now, is a State of Misery to be chosen, rather than Happiness, by a rational Creature? Or can it be equal to thee, whether thou art happy, or miserable? Say, now, O Soul, doth there any Thing concern thee equal with this? Should any Thing touch thee so nearly, tenderly, and effectually, as this? Or canst thou employ thyself about any Thing of greater Importance to thee? What is there, of all the Con­cernments of this World, but what riseth lighter than Vanity, when weighed against the Salvation of thy Soul?

But then, and what addeth to the Importance thereof;

2. This Happiness or Misery, will be perfect, and compleat, in their Kind. It will not be an Happiness, or Misery, of a lower Nature, and Degree, that will be the certain Fruit, and Effect, of thy Care to save thy Soul, or thy Neglect of it; like what the Generality of the unthinking World is ready to call Happiness or Misery, viz. the having, or not having, such, or such Mea­sures of the Profits, Pleasures, and Honours, which are gratifying to our Senses; but it is an Happi­ness, and Misery, greater in Kind, and more ex­tensive in Degree, and therefore vastly more weighty, than all that ever any did, or possibly could, experience in this World. It is superlative, and intense, Happiness, or Misery.

First; The Happiness of being saved is un­speakably great. 'Tis great in Kind, beyond any Thing this World can produce, and great in De­gree, far exceeding what the Objects of Sense can reach to. Hence it is styled, Heb. ii.3. So great Salvation; but it doth not say how great; [Page 338] for the Powers of the Tongue, and the Force of Language, are too weak, and feeble, to express it; nor can our most enlarged Conceptions com­pass the Fulness thereof: Think all that you can, as belonging to this Salvation, and it is so great Salvation, and more; for, Eye hath not seen, nor Ear heard, neither have entered into the Heart of Man, the Things which God hath prepared for them that love him. 1 Cor. ii.9. This Happiness is, indeed, described, in the sacred Pages, by such Allusions, as serve to raise in our Minds, the brightest, and most exalted Idea of it, that any Thing, we con­verse with, can afford us; as the Joys of Marri­age, the Fulness of Riches, and Honour, of a Kingdom, a Throne, a Crown, and the like; but all of these Metaphors, by which a Representa­tion of it is attempted, fall vastly below what it is, in the real Nature of it. It is such a State, as comprehendeth in it, a full, and perfect Freedom from all Evil, of every Sort, and Degree, and the fullest Enjoyment of the most compleat Good, even a Good every Way equal to our spiritual Nature, and answerable to our most enlarged De­sires: and therefore we may justly conclude it to be an Happiness equal to what our Nature is capable of, i. e. the highest we can possibly enjoy. So that if we remain utter Strangers to the parti­cular Instances, which go into the Composition of this happy State, and know not of what it con­sisteth, yet, having full Assurance of the Reality, and Compleatness, of it, one would think these should be enough to determine us, in our Reso­lutions, to use our best Endeavours to obtain it. But the sacred Scriptures acquaint us, with some of the essential Ingredients of this Happiness, which serve to enlarge our Conceptions of it, and sire our Ambition, and Thirst, to secure it to our­selves: such as, the Enjoyment of the Blessed God, the infinite Fountain of Being, Perfection, and all [Page 339] Good; and of Jesus Christ, the incarnate Son of God, the great Purchaser of all our Happiness, and the immediate Centre of it; and of the Holy Spirit, as the God of all Grace, and Consolation; and of Heaven, the supream Seat of all true, and un­suspected Felicity. If we can conceive of any Place more glorious than Heaven, wherever it is, and of any Objects more compleatly delightful, and satisfactory, than God, Father, Son, and Holy Ghost, then may we look out for a State of Hap­piness beyond that of the Salvation of our Souls; or else, remain assured, that herein lyeth the ut­most Degrees of Felicity, beyond which our Nature, yea, the Nature of Angels, cannot possi­bly aspire.

Secondly; Thus also the Misery is intense, and insupportable. It is set before us, in the holy Scriptures, in the most strong, and lively, the most surprising, and frightful, Metaphors; it is called, Mat. xxiii.33. The Damnation of Hell; it is termed, Mat. xxii.13. a being cast into outer Darkness, where shall be weeping, and gnashing of Teeth; it is ex­pressed, Rev. xxi.8. by a Lake of Fire and Brim­stone: It is painted out, Matth. xxv.41. as being cursed and associated with the Devil and his Angels. And yet it is certain, that the most glaring, and horrid, Images, the most astonishing, and terrify­ing, Appearances, that Words can raise in the Minds of Men, are but a faint Resemblance of what this Misery really is. It includeth in it, a total Deprivation of all that is joyous, and com­fortable, to us, even to the minutest Degree there­of; so that, like Dives, the poor miserable Crea­ture will not have so much as a Drop of Water to cool an enflamed Tongue, though it be roared out for with ever so much of Anguish. Besides, this Misery carries in it the most exquisite Pain, and Torment, that can be; from the fierce Wrath of an angry, and Almighty, God, falling heavy [Page 340] upon the Soul; (and who knoweth the Power of his Anger! Oh, who can tell what the Weight of an almighty Arm is!) and from the dreadful, pun­gent, and continual, Stings of an enraged Consci­ence, like an Harpy let loose upon the Soul, and preying upon it, and kindling a Fire, in the Breast of the Sinner, hotter and more tormenting than any will be without him.

Think now, O Sinner, is it not most reasonable, that, the greater the Happiness is, which is propo­sed to a Man, so much the greater should be his Concern to secure an Interest in it? And the greater the Misery is, which we are warned of the Dangers of, so much the more circumspect, watchful, cautious, and earnest, we should be, that, if possible, we may escape the fearful Evil that threateneth us? Is it not thus with Men, in all the Affairs which relate to the present Life, and World? So much the greater the Treasure is, which, it is proposed, he might gain to himself, by such, or such, likely Methods, which never have been known to have failed them, that have made a thorow Tryal of them, so much the more readily will a Man hearken to the Proposal, and di­ligently apply himself to the Use of the directed Means, and be the more laborious, and unwearied in his Pursuit after the End aimed at, and not be easily diverted therefrom: he that would not be moved to put a Finger to the Business, for the Sake of gaining five Shillings, will be wrought upon, to undergo many Fatigues, encounter many Difficul­ties, and run almost any Hazards, from the fair Prospect of getting Thousands a Year. And so, the greater Danger any Man is warned, and ap­prised of, the more he will bethink himself, by what Means he shall best guard against it, and the more vigorously fly from, or exert himself to over­come it: he that would not turn aside out of the Way of a feeble Enemy, will yet carefully shun [Page 341] a potent one, and get, as fast as he can, out of the Way of a Nest of Rattle Snakes, and fly, unarmed, from the roaring Lyon, and the ranging Bear.

And why should not Men act as reasonable, and prudent, a Part, in the greater Affairs of their Souls, as they are wont to do in the lesser ones of their Bodies? Since the Happiness, or Misery, of their Souls, in another World, is not only as cer­tain, but far greater than any that can happen to their Bodies, in the present World, why should they not be most intensly concerned, most solici­tous, and thoughtful, about this Matter, and be most active, and diligent, and laborious in the Use of the most probable Means, to save their Souls? Is not the completest Happiness, our Natures are capable of, worth our striving for? Why then are we so much engaged in pursuing lesser Degrees of Happiness, nay, what has nothing of true Happiness in it, and so negligent of that which is real, and sub­stantial? If the most intense Misery doth not chal­lenge our Thought, and Pains, to avoid it, why do we start at Thunder, look pale, and tremble, at the shaking of the Earth, or fear to go down into the Grave? Verily it is a Matter of the greatest Con­sequence that can be, to fly from the Wrath to come, and to lay hold on eternal Life. For,

3. This State of Happiness, or Misery, will be eternal, and never have an End. 'Tis an amazing Circumstance attending the Happiness, or Misery, of the other World, that they are boundless in Duration. When we have measured the Dura­tion of them by all the Art of Arithmetick, and ad­ded all the Sums together that we can possibly number, and, when we have done, let each indivi­dual Unit, of this aggregated Number, be estima­ted at a Million of Ages, it will bring us no nearer to the Period of their endless Duration, than the first single Unit, in Numbers, standing for a Millionth Part of a Minute, would do. For that [Page 342] which has no End, can have no Approaches to it. He that shall be happy, in the future, heavenly, World, will continue to be so, without ever meet­ing with any Thing to break in upon the Harmony of his Mind, or give the least Disturbance, or Un­easiness, to him, throughout the never-ending Ages of Eternity. And he that shall be miserable, in the future State, will know no Period, or Mi­tigation, and Abatement, of his inexpressible Pain, and Anguish, throughout the endless Ages of Eternity.

Eternity! How amazing is the Thought! All Words are lost in describing it! Our very Thoughts are swallowed up in Meditation upon it! Oh! What Weight does the Consideration of it add to the Good, or Evil, the Happiness, or Misery, of the other World! To be happy, and for ever so; this is Happiness indeed! To be miserable and forever so; this is Misery in all its Terrors!

Such shall the Happiness of the Saints be, in Heaven; it will be as lasting as it is perfect, in Kind, and Degree: of which the holy Scriptures assure us, when they style our Salvation, an eternal Salvation; Heb. v.9. and our Redempt [...]n, an eternal Redemption; Heb. ix.12. and the Life in Heaven, an eternal Life; Mar. x.30. and the Mansion there reserved for us, an House eternal in the Heavens; 2 Cor. v.1. and our Inheritance, incorruptible, undefiled, which fadeth not away; 1 Pet. i.4. and our Glory, an eternal Weight of Glory; 2 Cor. iv.17. and all of this as directly opposed unto Things that are seen, and temporal.

Such also shall be the Misery of Sinners in Hell; the same Word of God assureth us, Mar. iii.29. it will be an eternal Damnation; it is not only Fire, but everlasting Fire; Matth. xviii.8. There, [...] are told, Mar. ix.44. the Worm dyeth not, and the Fire is not quenched; it is a Fire that burneth with­out Intermission, and without End: and we are as­sured, [Page 343] it is a Wrath to come; Luke. iii.7. It will ever be to come, in the Duration of it. And hence our Blessed Lord hath given us this Account of the two different States, of the good, and Bad, Matth. xxv.34, 41, 46. the one shall inherit the Kingdom prepared for them; the other shall depart accursed into everlasting Fire; these, the Wicked, shall go away into everlasting Punishment; but the Righteous into Life eternal. And what Words can make it plainer to us, that the Happiness of Heaven, and the Misery of Hell, will be, each of them, eternal, and without End?

Well then; surely, to be happy, or miserable, compleatly so, and that forever, this is a Thing of the greatest Concernment, to us all, that pos­sibly can be, and, what, above all Things, chal­lenges our most serious Thought, the deepest At­tention, and the closest Application. For, what can affect us, and make any Impression upon us, if Things eternal will not? Has it not pleased God, in his boundless Wisdom, and Goodness, to set before us the Prospect of eternal Happiness, and eternal Misery, as the strongest, and most powerful, Arguments, to cure us of our fond Af­fection to the transitory Enjoyments of this World, which are so apt to engross all our Thought, and Care, and Labour, and to excite in us a greater Regard to our Souls, and make us seriously solici­tous, what we shall do to be saved? And shall we act the rational Part, if we go counter to all this Wisdom, and Goodness, and suffer ourselves to be chiefly affected with the lower, and short-lived, Pleasures, or Inquietudes, of the Body, and pre­sent Time, and little regard those compleat, and durable ones of the other World? What Ingra­titude to God! what Treachery to ourselves! would this be; and how dreadfully will it aggra­vate our Condemnation!

Put the Case, that a State of eternal Existence [Page 344] in Happiness, or Misery, were a Matter of Uncer­tainty to us, yet the bare Possibility, and much more the great Probability, that such a Thing might happen to us, makes it infinitely reasonable, that we should choose to act upon the Belief of it; because we could receive no great Damage, by our Belief of it, if it should chance to be false, and should be infinitely advantaged by it, if it hap­pen to be true. But if the Word of God be true, (and there is no Reason to doubt it,) then it is beyond Dispute, that we shall exist forever, either in the Enjoyment of the Pleasures of Heaven, or under the Torments of Hell. And think now; How poor a Thing is an Happiness that will presently have an End, and then be succeeded with a contrary State of Misery, of a much greater Duration? How low are those Joys while they last? and how fleeting are they, and soon over, and gone? A Man can hardly have any Taste, or Relish, of them, for Fear of what is a coming, and because it hasteneth so swiftly upon him. A State of Uneasiness, that lasteth but for a little while, and then is succeeded with perfect Ease, with endless Pleasure, who would count it Misery? Who could not, who would not, bear one Quarter of an Hour's Pain, tho' very great, to be freed from Pain forever after? The Thoughts of the following Ease, and Pleasure, without any Mixture of Pain, and Sorrow, and the Quickness of the pleasurable State's arriving, would take away the uneasy Sensations of the foregoing Misery, or at least greatly abate them, and render them very tollerable. But what Satisfaction can there be in a Moment's Pleasure, followed with an endless Eternity of Pain, and Torment? It is the Length of Pain that is the most insupportable Part of it; it encreases by Continuance, and grows more weighty by it's Duration. The Succession also of Pain [...]o Pleasure aggravates it; whereas the [Page 345] last Series being pleasant, after which no Fit of Pain shall return, greatly enhances the Joy. In short; What can any Man desire, and seek after, if not to be [...]mpleatly, and forever happy? And what has he any Reason to shun, and fly from, if not from that Wrath, and Misery, which is ex­quisite, and which, while he is under the dolorous Impressions of it, will still be forever to come?

These Things, then, do abundantly shew us, that this is a Matter of the highest possible Con­cernment unto every perishing Sinner, to be very solicitous what he must do to be saved; to be in good Earnest about the Salvation of his Soul; for it is thy own Salvation, the Salvation of thy pre­ [...]ious, and immortal Soul, and thy Happiness, of Misery, compleat and endless, turns upon it.

I should now go on to the second Thing I pro­posed under this last general Head, namely, that therefore there is the greatest Reason why every perishing Sinner should be most seriously solicitous that he may be saved: but I shall conclude with an Inference, or two, from what ha [...] been said.

USE I. Hence see the Reason of your Ministers Importunity with you, that you would truly be­lieve on the Lord Jesus Christ, and unfeignedly re­pent of all your Sins, and lead new, and holy Lives: because a Life of Faith on Christ, and Obe­dience to him, is the Way to be saved. And if to be saved be a Matter of such great Importance, if nothing does, or can, concern you so much, as that you may, at last, escape Hell▪ and get safe to Heaven; and your Happiness, or Misery, and that perfect, and eternal, depend upon this very Thing; can it then be wondered at, that your Ministers are so unwearied, and importunate, in their Cries to Heaven for you, and in their solemn Addresses to you, that you might be persuaded to come to the Faith of the Son of God, and walk before him in Holiness, that you may be saved. [Page 346] For, what is there that can engage our Concern about you, equal to this? We may be concerned to see you thrive, and flourish, in the World, and be glad to see you prudently avoid all those Courses that tend to hinder, and take all those Methods that may happily promote, your worldly Prosperity; we are concerned to see the divine Protection over you, when you go out, and when you come in, and defend you, and your little ones, from the Arrows of Death; but we cannot be equally concerned for these Things, as we are to see you and your Children, walk in the Truth, a sober, a vertuous Generation, with the evident Tokens of Salvation upon you; and to have the good Hope, through Grace, that we shall meet you in Heaven, and, together with you, partake of that far more exceeding, and eternal, Weight of Glory, those perfect, and endless, Satisfactions, and Delights, which God hath promised unto his Servants, after they have finished their Course of Faith, and Obedience, here. It is this Concern for your future, and eternal, Happiness, which engages our Thoughts, filleth us with Cares, and Fears, and Tears, and maketh us fervent in our Labours, incessant in our Addresses to you, and willing to spend, and be spent, for you; nor could we be faithful to the great Interest of our Lord, nor faithful unto you, whose Souls are committed to our Trust, if we did not labour herein, striving with all our Might, and using all the Art of Per­suasion we can, that, if by any Means, we may be instrumental to save the Souls of them that hear us. It is not wholly for our own Sakes, (tho' Necessity is laid upon us, and Wo is unto us if we do it not,) nor is our Office in the Ministry of the Gospel of Christ, (it is well known,) the Way to worldly Riches, and Honour, but it i [...] for your own Sakes, that we address you so warmly, press you so earnestly, and are loth to take any [Page 347] Denial, that you would save yourselves from an untoward Generation, that you escape the exqui­sce, intollerable, and everlasting, Misery of the Damned, and may possess the State of true, unsus­pected, and endless, Happiness, among the Righ­teous, in the coming World. This, being a Mat­ter of the greatest Importance that we can possibly [...]ent with you about, does sufficiently demand of [...]s, to lift up our Voice like a Trumpet, to cry aloud, and not spare, in our warning every Man, and teach­ing every Man, that we may present every Man perfect in Christ Iesus. And so far should our Fidelity, in pres­sing our Master's Will upon you, and our Endeavours to recover you from the Paths of Sin, to the Prac­tice of your whole Duty, be from alienating your Hearts, and Affections, from us, as though we were your Enemies, because we tell you the Truth, [...]at, in all Reason, you ought so much the more to be conciliated to us, as your best Friends, and highly to esteem of us, in Love, for our Work's Sake. For, in our thus doing, my Brethren, we seek not your's, but you, that we may, if possible, win you over to a Life of serious Religion, and true Happiness, and that you yourselves may, finally, reap the Advantage of our wholsome In­structions, and earnest Importunity, in the eternal Salvation of your own Souls.

Brethren; Our Hearts Desire, and Prayer, for you [...] is, that you may be saved. Oh! How can we bear the Thought, of our dear People their perish­ [...]g under the Wrath of God! With what Heart-Aching must we look upon any of you, who are our Charge, and see you going on in your Sins, wilfully despising your own Souls, slighting the offered Mercy of God, and turning your Backs upon Heaven, and rushing yourselves down into the Torments of the Damned, and all for the Sake of the empty, vanishing Pleasures of Sense, and Time! How terribly piercing must it be unto [Page 348] us, to stand by the Bed-Side of any of our People, in their dying Hours, and see the Anguish of their Souls, lest they drop into Hell; and hear their dismal Complaints against themselves, for their foolish Neglect of their eternal Interest, and it may be, in the most doleful Accents, crying out, Oh! all is too late! all is too late; And how shocking must it be to us, think you! to see a drunken, profane, irreligious, debauched, impure, Wretch, leaving the World, in a stupid Unconcernedness about the eternal State he is pressing into, and dy­ing, as he lived, senseless of God, and Religion, and his own Soul!

These Things make our Hearts to bleed within us; and well may we lay ourselves out, in our earnest Pleadings with God for you, and our im­portunate Pleadings with you, on the Behalf of God, that you would seriously bethink yourselves, and carefully, and timely, shun the dreadful Dan­ger, and escape as for your Lives, the Lives of your never-dying Souls, to the Hope set before you, and may get safe to Heaven. Now th [...]n, (as the holy Apostle expressed it,) 2 Cor. v.20. We are Embassadors for Christ, as though God did bese [...]ch you by us, we pray you in Christ's Stead, be ye recon­ciled unto God: and as he goes on, we then, as Wor­kers together with him, beseech you also, that ye receive not the Grace of God in vain. And if, under God, we are happily instrumental of converting any one Soul, let him know, (Jam. v.20.) that he who convert­eth a Sinner from the Error of his Ways, shall save a Soul from Death, and shall hide a Multitude of Sins.

From hence we may learn the amazing Folly they are guilty of, who make the Things of this World their chief Concern. For, since it is a Matter of the highest Importance to a perishing Sinner, to be saved, because it is the Salvation of his own Soul, and his eternal Happiness, or Misery, turns upon it, one would think that every Man [Page 349] should endeavour wisely to subject, all the Busi­nesses, and Affairs, of this Life, to the greater In­terests of an other, and better Life, and do all that he does with an Eye to his future, and ever­lasting Well-being. How amazing is it, then, to see so many guilty of this Folly, in the Exaltation of it, to neglect their Souls, and their eternal In­terest, and lavish away all their Thought, and Time, upon their Bodies, and the Concernments of it? And this Folly is to be found not only among the Necessitous, who are forced upon a great Deal of Care, and Pains, to get their daily Bread, but among the wealthy, who, one would think, have enough of this World, and need the less to be concerned about it; and not only among weak, ignorant, simple People, but among the well edu­cated, and instructed Part of Mankind, who, one would think, should know better. Thus the Apostle lamented the Case of the Philippians, in his Day, Phil. iii.18, 19. Many walk, (of whom I have told you often, and now tell you even weeping,) the Enemies of the Cross of Christ, whose End is De­struction, whose God is their Belly, whose Glory is their Shame, who mind earthly Things. And is there not just Reason for the like Lamentation over the Professors of our Days? How surprising would it be, if the Sight were not so common, to see Men in a continual eager Pursuit after the Riches of this World, and give their Minds, and Bodies, scarce any Rest, but unweariedly turn every Stone, to accomplish their greedy Desires, and yet hardly ever allow themselves one serious Thought, how to get durable Riches, and Righteousness, or, what they shall do to be saved! What a prodigious Sight is, a Man sweating, and puffing, upon the Hunt after the low empty Titles of Honour, amongst Men, and yet so unconcerned about his Soul, as to leave it exposed to Shame, and ever­lasting Contempt! Ah! poor unthinking Crea­ture! [Page 350] Are the Riches, and Honours, of this World worthy thy Care? and are thy Soul, and Heaven, and eternal Happiness unworthy thy Concern? I beseech you, think seriously, a little, and you will, doubtless, see abundant Reason to correct thy present Folly, and Madness.

But of all Folly, and Madness, none rises to so high a Degree, as that of those who rather take Pains to damn their Souls, than to save them; who are so hot in their eager Pursuit of the World, that they will stick at no Wickedness, or Villany, no Falshood, and Lying, no Fraud, and Cheating, to compass their Designs; and drive on so furi­ously, in the Ways of Sin, in their Drinking, and Whoring, and Blasphemies, as if they were afraid that Damnation would not come fast enough, but they must needs meet it half Way. O thou mad Fool! Who givest thyself such a Loose in thy vicious Practices, that thou slickest not to call for Damnation upon thyself, and upon thy fellow Crea­tures, and whose Mouth is full of Cursing; whose Folly can be equal with thine! Is it, indeed, a pleasurable Thing to be damned; to lye burning in Hell, under the Torments of Fire and Brim­stone, throughout an endless Eternity? Canst thou, indeed, bear Damnation, and sport thyself in the Flames, and laugh in the midst of devouring Fire? Oh! lay thine Hand upon thy Mouth, confess, and bewail, thy past Folly; remember the Battle, and do no more.

In a Word; Let us all seriously consider, that the greatest Gratifications of the bodily Appetites, and Indulgence of our Senses, with any of the En­joyments of this World, are not to be compared with that compleat, and endless, Happiness, which is included in the Salvation of our Souls; nor will make Amends for the exquisite, and everlasting Pains, which will be the dismal Issue of a Life of [Page 351] Sense, and Irreligion; and therefore wisely learn to live by Faith, and not by Sight, and improve the Things here below, in a due Subordination to our spiritual, and eternal Interest: that whatever our State, and Condition, may be in this World, we may be truly, and forever, happy, in the next. Hearken therefore diligently to the Advice of our Blessed Saviour, Luk. xvi.9. Make to yourselves Friends of the Mammon of Unrighteousness, that when ye fail, they may receive you into everlasting Habi­tations.

IT is a very important Enquiry, and demandeth the closest Regards, from us all, to the Truths contained in it; which I have endeavoured to comprize in this Doctrine, viz.

DOCT. It is of the highest Concernment unto pe­rishing Sinners, to be very solicitous, what they must do to be saved; or, to know, and practise, all that is necessary, in order to their Salvation.

The Method I proposed, in discoursing on this Text, and Doctrine, was;

I. To shew you what it is to be saved, or what is that Salvation which perishing Sinners stand in need of.

II. To evidence that perishing Sinners may be saved; or, there is a Possibility, notwithstanding their present miserable Condition, that they may be eternally saved.

[Page 353]III. Perishing Sinners must know and practise, all that is necessary, in order to their Salvation; or, there is something to be done, by them, that they may be saved.

IV. This is a Matter of the highest Concern­ment to them, and therefore they ought to be most seriously solicitous about it.

I am upon the last of these Heads; under which, I told you, I should consider these two Things; namely,

I. To be saved is a Matter of the highest Im­portance to perishing Sinners.

II. There is the greatest Reason, why perish­ing Sinners should be most seriously solicitous that they may be saved.

And I have spoken to the first of these, and shewed you, that every Child of Adam, from the highest to the lowest, is concerned in this Matter, and it is an Affair of the highest possible Concern­ment to him; because it is to save himself, his precious, and immortal Soul, than which nothing can so nearly affect any Man; and his certain, compleat, and endless, Happiness, or Misery, turneth upon it, than which nothing can be of greater Importance to him. If any thing in the World is, or can be, of Weight, and Moment, with us, certainly this of our being saved ought to be so, and that the highest that possibly can be; our own Weal, or Wo, compleat, and endless, un­voidably dependeth upon it.

I proceed now to the second Thing under this Fourth general Head.

II. To shew, that there is the greatest Reason, why every Sinner should be most seriously solici­tous about his being saved. You see how solici­tous the Iaylor was about his Salvation; he ex­pressed [Page 354] himself with the greatest Concern, and even with Agony of Soul, Sirs, what must I do to be saved? He was most earnestly desirous to know what he ought to do, and he was willing to do all that he should know to be necessary, that he might be saved. And so ought every Sinner to be in good Earnest about his own Salvation; his Heart, and Soul, should be engaged in it, and he should apply himself hereto with the greatest Thoughtfulness, and Diligence; and not treat the Affairs of his Soul, and his eternal Salvation, as tho' they were little trifling Matters, to be re­garded only by the By; but he should have his Heart set upon them, resolvedly fixed and deter­mined to Mind them above all Things, and not suffer any Thing to divert, and hinder him from his constant Pursuit after them. He should be ever ready to hearken to Instruction, that he may be acquainted with the best Means to further his Salvation, and be ever ready to apply the Mean [...] to the End, that if possible he may obtain it. He should slip no Opportunity unimproved, willingly lose no Advantage, to promote his Salvation, and be very careful not to allow himself in any Thing that would prejudice his Views, quash his Hopes, or be an Impediment to his obtaining the Crown of Life▪ Th [...] every Sinner should be most seri­ously solicitous, what he shall do to be saved. The Reasonableness of this I shall endeavou [...] to en­force from these several Heads of [...]rguing; viz.

• 1. This is of all Concernments the greatest, and most necessary.
• 2. It is a Matter of very great Difficulty.
• 3. After all the Attempts of many▪ there are really but few that shall be saved.
• 4. Every one that shall be saved will b [...] s [...]i­ously solicitous about it.

1. This is of all Concernments the greatest, and most necessary. I have, I think, already evi­denced, [Page 355] that it is a Matter of the highest possible Concernment unto poor perishing Sinners to be saved, and I do not now mean to go over the former Heads of Argument, nor to advance any new ones, in Proof, that our eternal Salvation is, of all Concernments, the greatest; but I shall only take Occasion from hence to argue the Reasona­bleness of every Man's being most solicitous about it.

For, certainly nothing can be more reasonable than, that every Man should employ his deepest Thought, and industrious Care, chiefly about that which, all Things considered, is of the greatest Importance to him. It argueth great Prudence, clear Understanding, mature Judgment, to give every Thing its due Weight, in our Thought, and Concern about it. If it be a Matter of no great Worth, and Value, in it self, and of no great Importance to us, to what Purpose will it be to spend our Thought, and Time, about it? For if we obtain it, we shall be little, or nothing the bet­ter for it; or if we miss of it, we shall be no great, if any, Sufferers by the Loss of it: And it would be Folly indeed to disquiet our selves for nothing. It is an Argument of very great Weakness, and Indiscretion, in Persons, to weary themselves for very Vanity, and to labour in the Fire to no good Purpose; to have their Hearts set upon Trifles, and their Souls engaged in that which is but Lyes, and Vanities, and Things where­in there is no Profit, as the Prophet Ieremiah spake, Jer. xvi.19. But to have our Minds deeply en­gaged, and our Labour vigorously spent, about what does most nearly concern us, and is of migh­ty Consequence to us; to secure what will render us compleatly, and forever happy, and fly, at the utmost Distance, from what would make us per­fectly, and forever miserable; this will argue that we have a just View of Things, that we are wise, and prudent, in the Judgment which we [Page 356] make of them, and in our proportioning our Con­cern to the Importance of them: This will be to be wise for ourselves, for our best Interest, and for our latter End.

It is a Rule of Prudence, in the Affairs of the present Life, that a Man should be careful to se­cure a much greater Interest, though it be at the Ex­pence of a lesser. Any Man will readily part with a Shilling to secure his Inheritance, or suffer a joint to be taken off that he may preserve Life. Since therefore the Salvation of the Soul, as our great and main Interest, unspeakably transcendeth all the Interests of the Body, and this present World; (as we have seen;) This then is what Men ought to be most thoughtful about, and labo­rious after, let the World go how it will with them, that they may get safe to Heaven, and may have their Desires more than answered, and their Hopes greatly exceeded, in the full, and lasting, Enjoyment of all that God hath promised.

We see what Pains Men take to gain what they esteem, and value, of this World; the Merchant projecteth, and bends his Thoughts, and ventures his Substance, and often hazards his Person, to encrease his Stores; the hardy Warriour under­goes the Fatigues of the Champain, long Marches, cold Lodgings, hard Fare, and stands the Enemies Fire, to get him a Name; and, when they have done all, their Estates wear away, and their Laurel soon withereth. And shall we not be as eager, and lay ourselves out as fervently, to gain the Happiness of Heaven, which is substantial, and durable? The Apostle observed of the Graecian Racers, who exactly dieted, and prepared their Bodies, before-hand, and then strained their Nerves, spent their Lungs, and tired their Bodies, with the Violence of their Motion, 1 Cor. ix.25. They do it, to obtain a corruptible Crown; (a pitiful, Wreath of Oaks, or Laurels, that fade in the [Page 357] using,) but we an incorruptible; a Crown of Glory in Heaven, which fadeth not away. And surely, this incorruptible Crown is worth contending, and agonizing for; it is the unum necessarium, the one Thing needful, and every Thing else is of no Value in comparison with it. Hence our Lord said, Luk. x.41, 42. Martha, Martha, thou art care­ful, and troubled, about many Things; but one Thing it needful; and Mary hath chosen that good Part, which shall not be taken away from her. It is very evident, that, by the one Thing needful, our Lord meant the Salvation of the Soul; for the sacred Story informs us, that the Two Sisters, Martha, and Mary, at whose House our Saviour then was, were very differently employed; that whilst Mary very devoutly sat at Iesus's Feet, and heard his Word, diligently attending to his pious, and heavenly, Instruction, which peculiarly related to her spiritual, and eternal Interest, Martha was cumbered about much serving, that is, in making Provision for the Entertainment, and Accommo­dation of the Body; And said Christ to her, Martha, Martha, thou art careful, and troubled, about many Things, i. e. such Things as relate only unto the Body; and the present Life, and therefore are but of lesser Moment; whereas, there is but one Thing needful, the Care of the Soul, and this good Part Mary hath chosen, while she is diligently hearkening to my Instruction, and therefore we will not take her off from this important Affair, to attend only the Services of the Body, and such a needless Ado about providing for it.

Our present Life doth not consist in the Abundance which a Man possesseth; Luk. xii.15. much less does our real Happiness depend upon it. We may be truly happy without any great Matter of this World; but we cannot possibly be happy, even in the greatest Fullness of this World, unless we partake of the Salvation offered in the Gospel; [Page 358] yea, a Man may possess the greatest Affluence of this World's Good, and be miserable after all, but it is impossible he should be miserable who is se­cure of the Salvation of his Soul; unless to possess all that is agreeable, and delightful, that is entertain­ing, and pleasureable, to our rational Nature, and to have a clear unclouded perception of our Enjoy­ments, without the least Fear of ever losing them, be the same Thing with being miserable. And therefore, what is there that any Man can be soli­citous about, if not about this so great Salvation, which is so absolutely necessary to our true, and compleat, and everlasting Happiness? Since there­fore, to be saved is of the greatest Concernment to us, certainly then we ought to be most seri­ously solicitous about it. But I have carried some­thing of this Argument into the former Discourse, and therefore will not any farther enlarge upon it now, but proceed to the Second Head of Reasoning proposed; viz.

2. It is a Matter of exceeding great Difficulty to be saved, and therefore poor perishing Sinners had need to be most seriously solicitous about it. As Salvation is a Matter of the greatest Impor­tance, so it challenges our greatest Solicitude; but yet, notwithstanding the great Importance of it, if it were a Thing that could easily be obtained, by bare wishing for it, or with very little Pains, there would then be no need for us to exert our­selves to the utmost, and lay out our whole Strength; because less Labour, and Pains, would be sufficient to answer the End. That which is easy to be done, needeth no great Pains in the doing of it.

But then, the exceeding great Difficulty of be­ing saved, added to the Importance of it, shews us that there is no Room for us to be careless, and negligent, in this Matter, and to think of sparing ourselves for Things of greater Worth; but it [Page 359] requireth, the whole Bent of our Minds, with all proper Diligence, and Fidelity, the applying our­selves closely to the Labour, and putting forth our Strength and Vigour, our judicious Discernment, firm Resolution, regular and steady Appetites, and Aversions, that we may overcome the Difficulties, remove the Impediments, and, at last, get out of the Reach of Misery, and possess everlasting Felicity.

It is a Principle of right Reason, that, when a Matter is of the greatest Concernment to us, and at the same Time exceeding Difficult, the Dif­ficulty should be so far from discouraging of us, that it should only quicken us to the greater In­tenseness of Thought, Strength of Resolution, vi­gorous Endeavours, and patient Labours, that we may be able to surmount the Difficulty, and mas­ter the Opposition, and beat down whatsoever standeth in the Way of our securing what is so needful for us. Accordingly, it is an Observation of the Preacher, who is also the wise Man, Prov. 1.10. If the Iron be blunt, and he do not what the Edge, then must he put to the more Strength; but Wisdom is profitable to direct. So much the more difficult the Work is, which is necessary for us, so much the more need have we to use our Prudence, and Strength, that we may im­prove every Advantage, by wheting the Edge, mak­ing Use of the best Means, and putting to the more Strength, by exerting ourselves with the greater Vehemence, and directing ourselves by Wisdom, in the prudent applying our Skill, and Might, ac­cording to the Nature, and Circumstances, the Weight, and Importance, of the Business we have before us; that we may conquer the Difficulty. And because it is a very hard, but necessary, Work, for the perishing Sinner to come up to the Terms of the Gospel, and live a Life of Faith on the Son of God, to overcome the Propensity of his [Page 360] Nature, and his contracted Habits, to that which is Evil, and alter the Bias of his Mind, and the Tenor of his Life, therefore it so much the more stands him in Hand to be in good Earnest, to lay himself out to the utmost, with all imaginable So­licitude, and fixed Resolution, and constant Labour, that he may secure his own eternal Salvation. For, Since Salvation is possible to him, (as we have seen,) let the Difficulty be ever so great, this should only so much the more whet his Appetite, and put him upon shaking off his Sloth, and rouze his Courage, and Resolution, Vigour, and Strength, that he may not fail of so great a Good, through his own Default; but may, in the Conclusion, reap the Benefit of all his Labours, in the full Enjoy­ment of the Crown of Glory he so earnestly con­tendeth for. Hence is that of the Apostle, Heb. vi.11, 12. We desire, that every one of you do shew the same Diligence, to the full Assurance of Hope to the End; that ye be not slothful, but Followers of them, who through Faith, and Patience, inherit the Promise.

And indeed, who can imagine that so great a Matter as the Salvation of the Soul, so extensive a Benefit, as eternal Life, and Happiness, in Heaven, could be obtained without Difficulty? Are great Things to be done without proporti­onable Thought, and Pains? Who acquireth any great Measures of Knowledge, without much study, which is a Weariness to the Flesh? Or who en­creaseth in Riches, ordinarily, but he that is di­ligent in his Business? Or how shall he gain the Mas­tery that will not strive for it? The wise Man ob­served, Prov. xiv.23. In all Labour there is Profit. He that would enjoy the Profit must labour for it. And is it not fitting, then, that compleat, and endless, Happiness should require our earnest, unwearied Struggle to obtain it? A too easily gained Happiness would be in Danger of being [Page 361] contemptible in our Eyes, and utterly slighted by us. There is a Congruity, and Suitableness to our Make, and Temper, that what is of greatest Worth, should cost us dearest: the greatest Good should be purchased with the greatest Labour.

And truly, there is no little Difficulty in being saved, whatever vain Minds may think of it. It is not a few good Wishes, now and then, or a few lazy, inactive Desires, that will be sufficient to escape the Misery of the Impenitent, and ob­tain the Happiness of the Righteous. A Balaam may cry, Num. xxiii.10. Let me die the Death of the Righteous, and let my last End be like his! And all be but a vain Wish, while he is not careful to live the Life of the righteous. Nor is it enough that a Man be in a good Mood, and Fit of Devo­tion, now and then; that he put on a sober Frame, and Temper, of Mind, perhaps, once a Week, when he putteth on his Sabbath Apparel; or that, upon some special Occasions, while he is under strong Convictions, or the Apprehensions of sore Judgments, or the quick Sense of signal Mercies, he can then do something that looks like working out his own Salvation: it is not enough that he say over a few Prayers, that he frequent the House of God, that he do his Neighbour no Hurt, and that he be charitable to the Poor; These Things, alone, will never carry a Man to Heaven, and in­terest him in the great Salvation set before him in the Gospel. No; It requireth more Labour, and Pains, than all of this cometh to, that we may scale Heaven's Walls, and win the [...] Crown of Glory. Therefore we re [...]d, Matth. xi.12. From the Days of Iohn the Baptist, until now, the Kingdom of Heaven suffereth Violence, and the violent take it by Force. Not tear i [...] to [...], as slighting, despising, and endeavouring to de­stroy it; but, use an holy Violence, and Force, in unfainting Struggle of Mind, and agonizing [Page 362] Conflict with all Opposition, like that of Soldiers storming a City, that they may seize upon the Kingdom of Heaven, and make it their own. So must we, if we would overcome the Difficulties that lie in our Way, and make the Kingdom of Heaven our own; otherwise we shall be in Danger of being overpoured by Numbers, and fail of the Grace of God, and Hope of Life.

Let us a little consider the Difficulties in the Way of the Sinner's Salvation, and which re­quire his greatest Solicitude, diligent Labours, and constant Watchfulness, that he may be able to master them; and these Difficulties arise from the Sinners own Heart, the World about him, and from a malicious Devil.

(1.) There is that in the very Heart of the Sin­ner himself, which rendereth it exceeding difficult for him to be saved. For there is in the Heart of every Sinner, by Nature, a very great Aversion, and direct Opposition, both to the Nature of Sal­vation, and the only Way leading thereunto; so that the Sinner must first master himself, alter his Bent, and Inclination, and go against the Grain of his own Heart, which surely is no easy Matter, e'er he can be saved.

Though it be true, that there is no Man, in his Wits, but what would be saved if he could; that is, there is no Man but what would choose to avoid every Thing that he thinketh to be hurtful to him, and to possess all that he supposeth to be de­lightful to him; because every Man has a natural Desire of Happiness, and Dread of Misery; never­theless, when we consider what the Salvation is, which I am speaking of, and the Happiness in­cluded in it, we shall see, that there is that, in the Heart of the Sinner, which is directly opposite there­to. For the Salvation, under Consideration, neces­sarily includes in it, the perfect Rectitude of the Soul, and, what is Consequent thereon, the Enjoy­ment [Page 363] of God, or the Soul's Union unto God, the Perfection of Holiness, as it's Centre, without which the Man cannot be happy: but, alass! when we look into the Heart of the Sinner, and view it in it's natural State, we shall find it corrupt, and depraved, vicious, and impure, and therefore, in the Disposition, and Temper of it, as contrary unto Rectitude, as Darkness is to Light, and so utterly averse from an Union with the infinitely holy God. Hence it is that the Apostle observed, Rom. viii.7. The carnal Mind is Enmity against God. That is, there is in the depraved Heart of the Sinner a natural Enmity to that Rectitude, and Holiness, which is essential to the Divine Nature; and consequently an Enmity unto his own true Happiness.

And how strong is the Aversation, in the Heart of the Sinner, to the only prescribed Way of Salvation? God requireth those Things of the Sinner, in order to his being saved, which are ex­treamly contrary unto the natural Bent of his own Heart; and that without any Impeachment of his Justice, and Goodness, any more than for an earthly Monarch to require it, of his rebel Subjects, to lay aside their rebellious Principles, and submit to his Government, as the Way to enjoy his Fa­vour.

Thus God requireth of the Sinner to believe the Gospel, and to believe in Jesus Christ, to for­sake all Self-Dependance, and go to Christ, and depend upon him, alone, as meriting all for him: but now, the Sinner is slow of Heart to believe the Gospel; yea, there is in him an evil Heart of Un­belief; the Doctrine of a crucified Saviour ap­peareth Foolishness unto him; the Revelations concerning the Natures, Person, Offices, and Be­nefits, of Christ, are not only unaccountable, but, impossible to his carnal Reason; he is too highly opinionated of his own Understanding▪ to think [Page 364] himself obliged to believe what he cannot see through; or he is too proud of his own Excel­lencies, and fond of his own Strength, to be beholden to an other; and therefore, as Christ said of the unbelieving Iews, in his Day, so may it be said unto all Sinners, under the Power of their Apostacy, Joh. v.40. Ye will not come unto me, that ye may have Life: and, Joh. vi.44. No Man can come unto me, except the Father, which hath sent me, draw him.

So also God requireth it of the Sinner, that he subdue his corrupt Inclinations, that he mortify his Members which are upon the Earth, that he endeavour to keep under his Body, and bring it into Subjection, and not allow himself in the Gra­tification of any one inordinate Lust; and he re­quireth it of him to obey every Divine Precept, both of the first, and second Table of the moral Law, and that he carefully observe all the Parts of instituted Worship, and Religion: but what an Aversion is there, in the Heart of the Sinner, to all of this? how difficultly is he perswaded to abandon the Ways of Wickedness, and to walk in the Paths of Godliness? his carnal Mind is not subject to the Law of God, neither indeed can be. P [...]om. viii.7. No; the Carnality must first be subdued, the Enmity be slain, the Man's Heart must be changed, before he can yield an accep­table Obedience to the Law of God. The Sin­ner loveth his Lusts, he rolls them, as sweet Morsels, under his Tongue, and, from the De­light, and Pleasure, he takes in them, it is hard, and difficult for him to part with them. The Way of the Divine Precepts is a strange uncouth Thing to him, it thwarts his natural vicious Appetites, contradicts his sensual Pleasures, and forbiddeth every lawless Indulgence of them, and from hence it becomes very distastful to him; and therefore he chooseth to walk in that Way which is pleasing [Page 365] to him, and to turn from that holy Command­ment, which is so contrary to his corrupt Inclina­tions. Thus, as the Prophet described the foolish Conduct of Sinners, Isa. lxvi.3. They have chosen their own Ways, and their Soul delighted in their Abo­minations. So their Passions influence their Wills, and their Wills ride their Understandings, and thus they choose their own evil Ways, because they delight in their Abominations.

And now, suppose it to lie entirely within the Compass of the Sinner's own Power, and Will, to save himself, i. e. supposing that the Sinner could believe in Christ, and forsake his Sins, and lead a new Life, when he pleased, yet, since there is this very great Disagreement between the Temper of his Heart, and the Nature, and Way, of Salvation, it follows that it must needs be ex­ceeding difficult, yea, one of the hardest Things in the World, for him to be saved, and that the Sinner had need to stir up his Strength, and exert his Power, to overcome this Difficulty. For how shall he be able to go against the Grain, and Bent, of corrupt Nature, without striving for it? What Strength must he put forth to swim against so powerful a Current? Till his Heart is changed, and the corrupt Bias of his Mind is altered, it is impossible to him to be saved, because of his own natural Aversions to Goodness, and strong Pro­pensity to Evil. But what Pains must he take, what Agonies must he endure, to alter, and change, his vicious Heart, and Affections? Verily, this is a Matter of exceeding great Difficulty, and therefore the Sinner had need to be more than ordinary diligent, and laborious, both in the Con­cern of his Mind, and his active Pains, to subdue the corrupt Workings of his own Heart, and to watch, and strive against, that he may gain the Mastery over Sin, and embrace all Opportunities, and Encouragements, to his Duty.

[Page 366]But then, it doth not lye wholly within the Sinner's Power to save himself, and that because Nature cannot go contrary to itself. The Tree that has stood long bent one Way, cannot unbend itself: no more can corrupt Nature alter itself▪ and of crooked, make itself straight, of vicious, and depraved, make itself holy, righteous, and good. In what Way, by what Means, that are level to the Sinner's own Ability, can he change his own Heart? The Ethiopian may as well change his Skin, or the Leopard his Spots, as they that are accustomed to do Evil, may, by any Power of their own, learn to do well. It is an insuperable Difficulty to the Man himself, and what he will never be able to master, without the supernatural Aids of the om­nipotent Spirit of God, which only can convert the Heart of a Sinner; which Spirit is to be ob­tained by an earnest, and diligent seeking of it, in the Ways which God hath appointed. So that, when the Sinner has done all that he can, by any Strength of his own, towards his own Salvation, the Difficulty, of being saved, will remain so great upon him, that unless God, by his almighty Spirit, turn, and draw, him unto Christ, he never will be converted, and saved. Hence is that of the Pro­phet, Jer. xxxi.18. Turn thou me, and I shall be turned. q. d. Thou, O Lord, only art able to turn me, and if thou turn me not, I shall not be turned. Therefore to all his other Care, and Pains, the Sinner had need to add his daily, fervent, unwor­ried Supplications to the God of all Grace, for the Presence, and special Operation of the Divine Spirit, that while he is diligently attempting, in God's Way, to work out his own Salvation, with Fear, and Trembling, it would please God, of his infinite Grace, to work in him to will, and to do.

2. The World the Sinner liveth in, and neces­sarily converseth with, renders it very difficult for him to be saved. As the World, and the Things [Page 367] of it, have an easy Access to us, strike us directly, and are present with us, so they fill our Minds, clap an heavy Bias upon them, and turn them aside from spiritual, and heavenly Objects; and this renders it very difficult for the Sinner to hearken to the Instructions of Wisdom, and duely regard his Soul, because the constant Clamors of the Senses, and the mighty Force sensible Objects have upon him, draw him another Way.

Thus, the very Businesses of the World, which Men are necessarily, in some Measure, engaged in, for the Support, and allowed Comfort, of their Bodies, and to provide for their Families, to fence against Hunger, and Nakedness, and Cold, and Want, often prove a very great Interruption, and Hindrance, to the Sinner in regarding his spiritual Interest, as perhaps, other wise he would do. The Cares about his present Circumstances, the con­stant Hurry he is kept in, his deep Concern to manage such an Affair to his best Advantage, or by what means to extricate himself from such an Embarrassment, these, with many other such like Affairs relating to the Body, are very prone to engross all the Man's Thoughts, and Time, and so put him upon turning a deaf Ear to the Calls of Christ, to come to him, and accept his offered Salvation. It may be, he will give the Word a hearing, and so the good Seed is sown, but it fal­leth upon thorny Ground, where the Cares of the World, and the Deceitfulness of Riches, choke the Word. Matth. xiii.22. This our Saviour elegantly illustrates in the Parable of the Marriage Supper, wherein, after he acquaints us that the great King had prepared his Dinner, killed his Oxen, and Fa [...] ­lings, and made all T [...]ings ready, and sent his Ser­vants to call in those that were bidden; he tells us of the base Treatment he met with, viz. they all, with one Consent, began to make Excuse; and why? the World, the World, called them an [Page 368] other Way: One pleads, I have bought a Piece of Ground, and I must needs go and see it; an other urges, I have bought five Yoke of Oxen, and I go to prove them; a third cries, I [...]ave married a Wife, and therefore I cannot come: So, they made light of it, and went their Ways, one to his Farm, and ano­ther to his Merchandise, Matth. xxii.5. and Luk. xiv.18.

Easy Circumstances insensibly sink the Mind into a State of Indolence, and present Fulness very much takes off the Mind from a due Concern about [...]uturity. He that wa [...]loweth in present Pleasures is in Danger to be swallowed up by them, so as to loose all Thoughts of any Thing beyond them. What pleases us powerfully attracts us; it ap­proaches, and attacks us on our weak side, (being naturally inclined to think well of ourselves,) and therefore easily subdueth us, and hurries us away. All that is in the World is Lust, adapted to Lust▪ and serves to enflame it; our Covetousness, while the Objects are at a Distance from us; our Pride and Wantonness, our Luxury, and Passions, when we enjoy them; and because all tends to excite, and nourish Lust, therefore the serious Thoughts of God, and Religion, and the Salvation of their own Souls, seldom, or ever, can find a Welcome with Sinners. 1 Tim. vi.9. They that will be rich, fall into Temptation, and a Snare, and into many foolish, and hurtful Lusts, which drown Men in De­struction, and Perdition. When a certain young Noble-man came to Christ, seemingly very desi­rous to know what he must do to inherit eternal Life, our Lord, to make Tr [...]al of the Sincerity of his Desires, by his willingness to part with Earth, that he might gain Heaven, directed him to sell all that he had, and give to the Poor, and he should have Treasure in Heaven; but he, being unwilling to purchase Heaven, at so dear a Rate, went away sorrowful, for he was very rich; whereupon Christ [Page 369] observed to his Disciples, Luk. xviii.24, 25. How hardly shall they that have Riches enter into the King­dom of God? It is easier for a Camel to go thro' the Eye of a Needle, than for a Rich Man to enter into the Kingdom of God. The Design of which was to shew, not the Impossibility, but, how exceeding difficult, the Delights of the present Life, render it, for a wealthy Sinner to be saved.

And who can stand before Envy? or encounter with Hardships, and manifold Tribulation, without being put to Pain, and Uneasiness? The Frowns, and Terrors, of the World lye in the Way, and often prove an Impediment to the Sinner's Salva­tion. These look with a threatening Aspect upon him, and he can't bear the Thoughts of Self-De­nial, and taking up the Cross, and enduring the Heat, and Burden of the Day. To suffer for Religion, in the Cause of God, and for Righte­ousness Sake! Oh! how irksome, and grievous, is the very Thought of it to a carnal Heart? He can't bear to be poor, and low, and despised, and therefore will not stick at any Thing to avoid these Inconveniencies. Like the unjust Steward, he cries, Luke xvi.3. Dig I cannot, to beg I am ashamed. How many have there been, who once made some fair Shew of setting out in the Ways of Religion, they began to bethink themselves what they must do to be saved, they applied themselves to the Practice of many Duties, but, alas! the Sun beat upon them, a little Tribulation, and Persecution, the Hardships of the Way, and the Scorn of Fools, has offended them; they were soon discouraged, and shrunk back, for Fear of meeting the Lion, and the Bear, in their Way; and all their good Purposes have come to nothing. So many of the professed Disciples of Christ were offended at the Prospect of the Sufferings, which he faithfully warned them of; This is an hard Saying, (say [Page 370] they) and who can bear it? and, from that Time, they went Backward, and walked no more with him. Joh. vi.60, 66. Thus the Sufferings of the present Time offend Men, and discourage them from walking in the Way that leadeth unto Life; and so for Fear of exposing themselves to Hardships, Sinners neglect the Salvation of their Souls.

(3.) The malicious Devices of the Devil add to the Difficulty of the Sinner's being saved. Sinners had need to be very serious and solicitous about their Salvation, because Satan, the grand Adver­sary, prompted thereto by his innate Malice, and Envy, makes Use of his utmost Skill, and Power, to interrupt, and hinder them, in their Thought­fulness, and Labours, about the great Concerns of their Souls. Hence is that Caution of the Apostle, 1 Pet. v.8. Be sober, be vigilant, (be very so­licitous, and wathful,) because your Adversary, the Devil, as a roaring Lion, walketh about seeking whom he may devour. The subtle Devil maketh Use of all Artifice, and Cunning, to direct the Mind of the Sinner from thinking seriously what he must do to be saved; and sometimes by the Hurry of the World, otherwhile by Company, and carnal Plea­sures; sometimes by perswading him, that there is no Need of all this Ado, and Strictness, in Re­ligion; one while suggesting to him, that he is Young, and has many Days to come, and it will be Time enough for him, to think of being serious, and religious, hereafter, when he draws to the Close of his Life; an otherwhile, he tells him, that it is now too late for him to think of altering his Course, he has no Time for it, nor would it be of any Advantage to him to labour about it, because the Season is over, and gone, with Respect to him; so does he try all Methods, that, by any Means, he may take Sinners off from a due Ap­plication of Mind to that which truly is their great and main Business. Thus he useth his best En­deavours [Page 371] to enslave them more and more under Bondage unto Sin, and to hinder their Repentance, and Conversion, and Faith in the Lord Jesus Christ; as well-knowing, if once their serious Thoughtful­ness should be productive of these Things in them, that then he should lose so many of his Subjects, and no longer have the Pleasure of tyrannising over them. Therefore he throws out his Lure, to ensnare, and entangle them; therefore he baits his Hook with very bright, and shining Appear­ances; therefore he turneth himself into all Man­ner of Shapes, and accommodateth himself unto all Tempers, and Constitutions, and suiteth him­self to every Business, and Employment, and windeth himself into every State, and Condition, that, if possible, he may still hold the Soul his Vassal, and lead it captive at his Will. And what Need is there then, of Circumspection, and Watch­fulness, of serious Thought, and Application of Mind, of diligent Labour, and Pains, to overcome his Temptations, and disappoint his Designs, that the poor Soul may escape, as a Bird, out of the Snare of the Fowler, and may flee away, and be at Rest.

From all of which, it appeareth, how exceeding difficult it is for a poor perishing Sinner to be saved. Sin, and Lust, within him, and the World, and Devil, without him, all conspire to oppose his Salvation; and because it is thus an hard, and difficult Matter, to get safe to Heaven, from the many, and powerful Enemies, which lie in the Way, and must be first subdued, therefore the poor Sinner had Need, if he would be saved, to exert himself to the utmost, and daily, yea, hourly, look about him, and within himself, that he may timously spy out the rising Danger, and ward it off, and be active, and unwearied, firm, and unshaken, in his Resolutions, and Endeavours, to master these Dif­ficulties, and save his own Soul. For great Dif­ficulties will not be overcome without great Care and Labour. So much for the present.

I Shewed you, in the Morning the Reasonable­ness that every Sinner should be most seriously solicitous to be saved; because it is of all Con­cernments the greatest; and it is a Matter of ex­ceeding great Difficulty, to get safe to Heaven, from the Corruption of our own Hearts, the World we live in, and the Malice of the Devil. I now proceed to argue,

3. After all the Attempts of many, and the Endeavours they may use, there are but few that shall be saved at last; and this serveth farther to shew, what Need the perishing Sinner has to be very solicitous, and in Earnest, that he may be found in the Number of those happy few. Tho' the Number of them that shall be saved, considered absolutely, and by themselves, will be found, at last, to be a great Multitude, which no Man can Number ▪ Rev. vii.9. whom Christ hath redeemed, by his Blood, out of every Kindred, and Tongue, and People, and Nation, in [...]l Ages, and Places, of the [Page 373] World; yet, comparatively considered, they are but a small Company, as the Gleaning of Grapes, and as the Shaking of an Olive Tree, when there are left two or three Berries in the Top of the uppermost Boughs, four or five in the outmost fruitful Branches thereof; so is the Remnant ac­cording to the Election of Grace, a small Com­pany, a little Flock, chosen, and few. Hence our blessed Lord said to his Disciples, Luk. xii.32. Fear not little Flock, it is your Father's good Pleasure, to give you the Kingdom.

The greatest Part of the World have not the Gospel of Salvation preached to them; they never heard of Jesus Christ a Saviour from Sin, and Wrath; and thus they are destitute, and have been so through all Ages, of a Light to guide their Feet into the Way of Peace, as well as of any Sacrifice of Atonement, that they know of, sufficient to take away Sin. And supposing that every Age should have produced, which it has not, in the unenlightened World, a Plato, a So­crates, an Epictetus, Men that endeavoured to search out the Truth, and discover their Duty, as far as the Strength of natural Light would as­sist them, and carefully practised according to the Discoveries which they made, yet what are they to the Bulk of the heathen World, that neither knew their Duty, nor did according to what they knew.

As for those who have been advantaged with the Light of the Gospel and who have made Pro­fession of the Christian Religion, it is to be feared, if we take a View of their Lives, that the most of them, by far, will come short of Salvation. How many Nations of them are vile Idolaters, worshiping the Beast, and his Image? And what vast Numbers in the Protestant Nations openly live profane, vicious, and immoral Lives? Christ [Page 374] said, Matth. xx.16. many be called, but few chosen. Many enjoy the external Call of the Gospel; Christ, and Salvation, are preached to them, but there are but few that are effectually called, and chosen, but few who sincerely embrace the Of­fers of the Gospel, and obtain Salvation. There are but few real Penitents, but few true Believers, but few sincere Converts, even among the many Professors of the pure Religion of Jesus. As for a great Part of them that are numbered among Christians, alass! it is too apparent that they are nothing at all concerned about the Salvation of their Souls; they scarce entertain so much as one serious Thought in their Hear [...]s about it, from Day to Day, nay, it may be, from Year to Year; their Minds are wholly taken up about other Things, though of infinitely less Worth, and Mo­ment; they are inquisitive enough what they shall do to live, in this World; they are very solicitous that they may grow rich, and great, and make to themselves a Name, and a Family, in the Earth; but the Salvation of their Souls, what they shall do to please God, to escape Hell, and get to Heaven, these are the least of their Con­cerns. If their natural Life be in Danger by Sickness, they will readily cry out, what shall I do? They will enquire of every Neighbour, and send for a skilful Physician, to direct them what to do, and be ready to follow the Directions that are prescribed to them: but when did you ever hear them seriously enquire of their pious Neigh­bour the Way to Heaven? When do you know them apply themselves to the Ministers of the Lord, whom he has appointed as spiritual Phy­sicians, to minister to their Souls? When do they go to them with that important Enquiry, What must we do to be saved? Possibly, if their Minister be a Man of great Learning, and Prudence, and thorow Acquaintance with the Circumstances of [Page 375] the World, and the Manners of Men, they may sometimes go to him for Advice in some difficult temporal Affairs, but when do they go to him for Direction in their spiritual Concerns, which it more specially belongeth to his Office to be help­ful to them in, and in which they more stand in Need of his Assistance, and Counsel. Paul, and Silas, may preach to them Year after Year, and allure them with all the Charms of the Gospel, and set before them the Terrors of the Law, and woo them with all the Art of Perswasion, and yet they remain as in a dead Sleep, and are not awaken­ed to any Sense of their Danger, nor cry out, Sirs, what must we do to be saved?

Yea, among those that seem to be somewhat concerned about the Salvation of their Souls, how exceeding negligent, and careless, are many of them? They will not be at any great Cost, and Pains, about it; they don't appear to be in Earnest, and engage with any great Warmth, and Heat, of Spirit, after it; they regard it, rather, only as a Matter by the By, which they would shew some Respect to, for Forms Sake, when they have little, or nothing, else to do; and hence they, at last, miss of Salvation, because of their Indolence, and Negligence, about it. If they were but as much in Earnest, and took as much Pains to save their Souls; if they were but as zealous in the Service of God, and to get an In­terest in Christ, and a Portion in Heaven, as they are to get the World, or to gratify some sordid Lust, or other, very probably they might be saved: but, alass! they only entertain some few, slighty, transient Thoughts about it, and do not much concern themselves, what their future Con­dition shall be, so they may but be easy, and com­fortable, for the present: and by this Means it is that many, very many, Sinners come short of that eternal Salvation, which, probably, they hoped [Page 376] for. When one said to our Lord, Luk. xiii.23. Are there few that shall be saved? Our Saviour, without directly gratifying his vain Curiosity, gave such an Answer to the Enquiry, as shewed him the Necessity of his own, personal, zealous Endeavours, that he might be one of that happy Number; because there are many that finally miss of the Good they hoped for, from their supine Negli­gence, in not taking the proper Pain [...] to obtain it; said he, v. 24. Strive to enter in at the str [...]it Gate; for many, I say unto you, shall seek to enter in, and shall not be able. As if he had said, do you strive, do you be in Earnest, and industriously lay yourself out, in this great, and important Affair, because there are many, who will miscarry in their Attempts, to get to Heaven, through their own Negligence; though they seek to enter in, are desirous of it, and willing to do something, yet they seek it only in a very careless, off-handed Manner, and are not in Earnest in what they do. And this, indeed, is that which proveth the De­struction of the greatest Part, by far, of those that perish from under the Gospel; they have some Thoughts about the Salvation of their Souls, but they treat it as though it were but a very small, and indifferent Matter, and are slothful, and inac­tive, and will not give themselves any great Trouble to secure it, and so they fall short of the Rest, which remaineth for the People of God.

A very great Part, of those that hope to be saved, ground their Hopes upon a false Bottom, upon some very great Mistake, or other, which at last, deceives them, and cuts off all their Expectation. Thus, some are ready to imagine, that a little ex­ternal Service, bodily Exercise, and Lip-Labour, in saying their Prayers, and now and then read­ing, and hearing the Word of God, will serve the Turn well enough, and with this they content, and [Page 377] satisfy themselves, supposing that they shall be ac­cepted for what they do. There are others, that think all the Qualifications for Heaven are to be found in Benevolence, and Charity, and therefore they will be sure to wrong no Man, and endea­vour to be good, and kind, in their Speech, and Actions, to all about them; while they have no Reverence for their Maker, call not upon his Name, nor regard his Worship. Others are the Reverse of these, and conclude all Religion lyeth in external Acts of Worship, and all they have to do is to be careful not to profane the Name of God, to observe divine Appointments; these, they think, will save them, though they have no Re­gard to their Neighbour's good Name, nor make any Difficulty of wronging him, when they can do it with safety from the Resentments of human Laws. There are some that [...] invent many Excuses, and find out divers Pleas, for their Conti­nuance in their Sins, and foolishly suppose, those Pleas will be as available with the holy God, as they are satisfactory unto themselves. Others, again, fly to the Mercy of God, and Merits of Christ, and if they can but confidently believe Christ has dyed for them, and that God for Christ's sake has pardoned all their Sins, they conclude their Salvation is sure, though they have nothing of good Works to prove the Truth of their Faith, and without their making so much ado, as some­times their Ministers tell them is necessary, about their being holy in all Manner of Conversation. And how many are there that shelter themselves under their Impotency? They cry, they are poor Creatures, they do what they can, they say, and leave it wholly with God to do all for them; and, at the same Time, will be at no Pains with them­selves, to forsake their Sins, and to lead a new, and holy Life. Thus there are innumerable that de­lude themselves with foolish Imaginations, and vain [Page 378] Hopes, and idle Excuses, in their careless Neglect of their Duty, till, at last, they find themselves sadly mistaken, and so perish forever. So that notwithstanding the great Number of Professors, there are but few that shall be saved. To which Purpose the Apostle Paul, in allusion to a Passage in the Prophet Isaiah, said, Rom. ix.27. Though the Number of the Children of Israel be as the Sand of the Sea, yet only, a Remnant shall be saved.

Since therefore the Number, of them that shall be saved, will be but small, a few only, of Mankind in General, and from among Professors in Particu­lar, this shews us what Reason there is that every perishing Sinner should be exceeding solicitous, in­quisitive, and diligent, that he may not be found among the common Herd, the wandering Drove, who deceive themselves, mistake their Way, and finally lye down in Sorrow; but may be numbered among those happy few, who are led by the di­vine Spirit in Paths of Righteousness, and shall, at the Conclusion of their present Life, arrive at the End of their Faith, the Salvation of their Soul [...].

Were Salvation common unto all Men, without any Difference between them, let their own Con­duct, and Behaviour, be what it would, then, in­deed, there would be less Cause for any Man to be in great Concern of Mind about it; because every Man might, without any great Hazard, rea­sonably expect to have his Share, with his Neigh­bours, in what is common to all Mankind, whether he be at any special Care, and Pains, about it, or no. But since there are only a few that shall be saved, a small Number, out of the many that hope to get to Heaven, that will be duly qualified to arrive at the upper Mansions of Light and Joy▪ seeing the Multitude are going in the Way that leadeth to Destruction, and many, who seem to set out fair, and do many Things, yet, after all, will be found to have deceived themselves with a vain [Page 379] Presumption, and really miss of that Happiness, which they dreamt of possessing, and perish in their Sins; what full Conviction hast thou! O Sinner! from hence, of the great Reasonableness of thy gi [...]ing all Diligence to make thy Calling, and Election sure? that thou shouldest be in the greatest Con­cern imaginable, apply thyself hereunto in good Earnest, set thy very Heart to these Things, and use all possible Pains with thyself, in a wise Im­provement of the best Means, and prudent hus­banding the favourable Opportunities, to make thy Peace with God, and secure a Title to the future Happiness? lest, through thy Carelesness, thou, even thou, O Sinner, shouldest be carried down in the common Current, and have thy Portion with the Multitude, and lose thy Soul, and perish for [...]ver. How earnestly would'st thou strive to be one of the ten, that out of an Hundred, should by a wise Forecast, in improving present Oppor­tunities, procure to thyself a Noble-man's Estate? And how much more highly, then, does it con­cern thee to endeavour, by all means, (which, by the Way, are more certain, and successful,) that thou mayest be one of that small Number, who shall possess a Crown of Glory that fadeth not away.

4. Lastly; Every one that shall be saved will be most seriously solicitous about it. Sometime or other, first or last, this Solicitude of Mind will take Hold on all that ever are, or shall be reco­vered from the Paths of the Destroyer, and turned into the Ways of Peace, and Life. This Solici­tude, and Concernment, of Mind, are the Pang [...] of the New Birth, through which the Soul pass [...], in it's being born an Heir of Salvation; so that he never will, he never can, be saved, at least in the ordinary Method of God's bringing a Soul ho [...] unto himself, who is not first seriously thought­ful, [Page 380] and concerned, to know, and practise, all that is necessary to his Salvation.

1. All that have been saved, have been saved in this Way. To which of the Saints wilt thou turn? They will all tell thee, they have been first awakened to some Sense of their own miserable Condition, of the Necessity of Salvation, and a Thoughtfulness what they must do in order to it; and have been brought to a willingness to attend their Duty, and do whatsoever they have been convinced that God required of them, to obtain his Favour. Though this Concern of Mind has been infinitely various in the Degrees of it, yet none have been able, regularly, to lay Claim to the promised Blessedness, who have not, more or less, had some Experience of it. Thus the Iaylor cryed out, Sirs, what must I do to be saved? And thus it was with the Hearers of Iohn the Baptist; when he had set the Terrors of the Lord before them, saying to them, Luk. iii.7. O Generation of Vipers, who hath warned you to flee from the Wrath to come? we are told, that the People asked him, saying, Master what shall we do? Yea, the Publicans, those noted Sinners, came unto him with the same important Enquiry, saying, Master, what shall we do? And the very Soldiers, that lawless Generation of Men, felt the Power of his awak­ening Doctrine, and, with Concern of Mind, de­mand of him, saying, and what shall we do? They all seem to have been filled with a very great Concern about the Salvation of their Souls, and were very inquisitive to know what they must do, and willing to do all that he should Acquaint them with as necessary to be done by them, that they might escape the tremendous Wrath which he had warned them of, and might obtain a State of compleat, and endless Happiness. Thus also it was with the numerous Converts, which, out of many Nations, were proselyted to the Christian [Page 381] Faith, and Manners, at the Preaching of Peter, in the Time of Pentecost: it is said, Act. ii.37. When they heard this, they were pricked in their Hearts, and said to Peter, and to the Rest of the Apostles, Men, and Brethren, what shall we do? The Manner of the Expression, as well as the Account given of them, that they were pricked in their Hearts, shew that they were in very great Concern what to do, to escape the Misery which, they were then sensible, they were exposed unto, and obtain that Salvation which Jesus Christ had purchased, by dying for Sinners; and this their Concern made them in Earnest in their Enquiry after the Way of Salvation, and willing to submit themselves to any proper Methods of obtaining it. Thus also it was with Paul himself, at his first Conversion. The Lord Jesus, in an unusual Manner, met that little Benjamite, when he was ravening as a Wolf to devour the Flock of Christ, and stop'd him in the midst of his Rage, by a surprising Light from Heaven, out shining the Sun at noon Day, and by an audible Voice, from the excellent Glory, said to him, Saul, Saul, why persecutest thou me! and then it is remarked of him, Act. ix.6. He trembling, and astonished, said, Lord! What wilt thou have me to do? So that the Conversion of the Sinner, whatever extraordinary Circumstances may attend it, is brought about in this Way, of apply­ing to his rational Mind, and awakening in him a serious Concern about his own eternal Welfare, and disposing of him to a Willingness to submit to the Counsels of Heaven; and though many, that hear the Gospel preached, may be strongly preju­diced against the Methods God has prescribed, and with Naaman, the Syrian, turn away in a Rage, and say, 2 King. v.12. Are not Abana, and Pharpar, Rivers of Damascus, better than all the Waters of Israel? may I not wash in them, and be clean? yet, if ever they truly wash, and be clean, if ever they [Page 382] become real Converts, they will be brought to a Sense of it, that God's Way is the best, and be made willing to comply with it.

2. And indeed, it is highly reasonable that it should be so; that every one, that would be saved, should be seriously solicitous about it. Who can suppose the strait Gate of Regeneration can be passed without striving? However the Pangs of the New Birth may be stronger, more do­lorous, and lasting, in some, than in others, yet, who can, in Reason, imagine that any Man will, or can, be happy, who is not first desirous to be so, and willing to put himself to some present Trouble that he may be so? that is, he must experience something of a painful Concern of Mind, about his Soul, and his eternal State, how he shall escape the Wrath and Curse of God, and what he shall do to inherit eternal Life, before he shall enter into the Kingdom of Heaven.

For, every sincere Convert must experience something of the Conviction of Sin. The Spirit of the Lord, like a Spirit of Iudgment, and Burning, must awaken the Sinner to a Sense of the Sinful­ness of Sin, and his own Sinfulness, or how shall he convert and turn from his Evil Ways? Though he has, heretofore, entertained ever so fond an Opinion of Sin, as very delightful, and pleasurable to him, yet, every true Convert must be brought to a Conviction of the Evil of Sin, that it is the most hateful, loathsome Thing that can be, both in the Nature of it, as contrary to God, and in the Consequents of it, as hurtful to himself; or how shall he part with what he has delighted in? Though he was once opinionated of himself, could wipe his Mouth, and say, I have done no Evil, in living in the Gratification of the fleshly Appe­tites; I have but followed Nature, and done no harm: Yet when ever he is brought to a Sense of his Duty, he will then see his own past Sinfulness; [Page 383] when the Commandment came, Sin revived; Rom. vii.9. when the Commandment, the Rule of Duty, in its holy Nature, and Extent, appears before him, (as it must before he can do his Duty,) then he will see his own Defects, what a vile, wretched, guilty, polluted Creature he has been; that tho' he may have lived an inoffensive Life among Men, yet, that the holy God seeth Sin enough in him to damn him to the lowest Hell, if he should be strict to mark his Iniquity against him. This Con­viction of Sin is absolutely necessary to the Sinner's turning from it, and his turning from Sin is ab­solutely necessary to his Salvation; for no Man will, or can, repent of that which he does not think to be Evil, or, of what he looketh upon himself to be clear of: and if he be thorowly convinced of the Evil of the Way he hath lived in, it will excite a Concern to alter his Course. Especially,

If we consider, that a Conviction of Misery felt, or impending, produces a Concern to be de­livered from it. It is but reasonable that a Man be first apprehensive of his Unhappiness, or Danger, before we can suppose him to fly from it. He that, like Paul, once thought himself alive, knowing no Hurt, or Danger attending him, with­out the Law, while he remained a Stranger to the Law, and it's Sanctions, when the Commandment cometh, and appeareth in it's full Latitude before him, will see Sin revive, in the Trespasses of the Law he has been guilty of, and then he will also see himself Dead, under the Sentence of Death which the Law passeth upon him. And the thorow Apprehension the Soul has of the Wrath of an Angry, and al­mighty God hanging over it, and just ready to fall upon it's guilty Head; the Apprehension, that there is but a Step between him and Death, and eternal Damnation; that the grim Bayliff stands ready to seize him, and hurry him away into the [Page 384] infernal Prison; that Hell from beneath is gaping for him; and grinning Devils, as the Executioners of Divine Vengeance, are waiting to plunge him into the burning Vault, the Place of Torment, and everlasting Dispair; the Apprehension, I say, of this deplorable Condition, and the utmost Danger the Soul is in of perishing forever, should, and will, in all Reason, produce a Solicitude, and Con­cern of Mind, to know, in what Way, by what Means, it may be possible for him to escape from this dreadful Misery, that is impending over him.

To all which add; The Sense of the Mercy of God, in Christ, gives Encouragement, and Ex­citement, to the Soul, to bestir itself, and do all that is necessary to be done, that it may be saved. The Conviction, and full Perswasion, of the infinite Mercy of God, through Christ, the Gospel re­vealeth, giveth abundant Encouragement to the awakened Sinner, to hope, that, notwithstanding all his former, multiplyed, and greatly aggravated Sins, there is a Possibility of his obtaining the Pardon of all, and so of his escaping that terrible Wrath, and Vengeance, which he had deserved, and securing the Blessing which he wanteth; and this leadeth him, with Earnestness of Soul, to seek the offered Mercy, in the Way of God's Appoint­ment; without which Encouragement he would dispair, and perish. Seeing that the Lord is a merciful God, who taketh no Pleasure in the Death of the Wicked, but is ready to forgive In­iquity, Transgression, and Sin, and to receive into the Arms of his everlasting Lovingkindness, every true Penitent, the Sinner is hereby excited to cry out, with Earnestness of Soul, as the Iaylor did, what must I do to be saved? Thus it has been, more or less, with every Convert, and infinitely reasonable is it that it should be so. So the return­ing Prodigal, when he came to himself, said, [Page 385] Luk. xv.17, 18. How many hired Servants of my Father, have Bread enough, and to spare? and I perish with Hunger! I will arise, and go to my Father. &c.

Now, this being the natural, and certain Frame, and Temper, of Mind, which every one, that shall be saved, has, first or last, produced in him, to have his Thoughts greatly taken up with, and his Labour, and Pains, very much employed about, the important Concern of the Salvation of his Soul, therefore, if thou, O Sinner, wouldst be saved, thou also must be thus solicitous, and careful, about thy own Soul, and not suffer it's main Interests to lie neglected, or to be regarded by thee only, as if it were a Matter of the greatest Indifference to thee, whether thou art saved, or damned. For how can you expect, that God should go out of his ordinary Method to save thee, when thou wilt not be at the ordinary Pains to save thyself? Or, can you reasonably depend upon being saved, in a Way that is foreign to your rational Nature? No; verily, you may not. If then, you would be saved in God's Way, in a Way suited to your Nature, and Capacity, it must be by your being awakened unto a deep Sense of your Sin, and Misery, and the Mercy of God, in Christ, and a very great Solicitude of Mind, to be delivered from the Wrath to come, and to obtain the pro­mised Mercy of God unto eternal Life, through Jesus Christ our Lord.

Thus I have shewed you the Reasons, why Sin­ners should be very solicitous what they must do to be saved; namely, because it is of all Concern­ments the greatest, and therefore deserveth your best Thought, and Care: and it is a Matter of exceeding great Difficulty for the Soul to be re­covered from the Power of the Flesh, the World, and the Devil, and therefore it so much the more requireth your deep Thought, and intense Labour, to overcome the Difficulty: and, after all, there [Page 386] are but very few that shall be saved, the greatest Part of Mankind, through their Ignorance, and Folly, their Wickedness, and Negligence, come short home, and therefore there is the more Need for you to be cautious, and diligent, that you may be of the happy few: and all that are, and shall be saved, have been, and will be, truly solicitous in their Concern about it, and therefore, if you would be associated with them, in the Reward, you must join with them, in the Labour; if you would come to their happy End, you must walk in the Way with them.

And so I have gone through the doctrinal Hand­ling of my Text, and shewed you, at several Times, what that Salvation is which perishing Sinners stand in Need of, that it more specially intends in it the Salvation of the Soul, consisting, in a De­liverance from all that Evil of Sin, and Suffering, which it is subject to, and in the full Supply of it's Wants, with spiritual, and eternal good Things; That perishing Sinners, after all their Unworthi­ness, may yet, possibly, through the Mercy of God, and Merits of Jesus Christ, obtain Salvation; That, in order to their being saved, they must know their Duty, and carefully practise it, by liv­ing a Life of Faith, and Repentance; and that, Salvation being a Matter of the greatest Impor­tance, it requireth your greatest Solicitude, Care, and Labour, to secure an Interest in it.

I shall now conclude the present Discourse with a few brief Reflections upon what has been offer­ed; and leave the larger Application of the whole to an other Time, God willing.

USE. 1. From hence it appears how greatly they are mistaken, who think that it is a very easy Matter to be saved. There are many Persons who imagine, there i [...] [...] great Difficulty, is get­ting to Heaven▪ the W [...]y is all smooth, and easy, in their Apprehension, [...] though they could ride [Page 387] thither in their Coaches, or be carried there in their Feather-Beds: They flatter themselves that there needeth not to be all this Ado about Faith, and Repentance, and there is no Necessity of their being so very careful, and circumspect in their Walk. What! shall we think, (say they,) that God is an arbitrary, tyrannical, and cruel Master, to exact so severely at our Hands? No; no; He is the best of Beings, and will be more easily pleased than some morose People think for, who tell us we must be so careful, and observant; they think, and they doubt not, but, they may save themselves without all this Pains. So many think, it is enough to believe as the Church believeth; and if they have done any Thing amiss, it is but con­fessing their Sins to the Priest, and paying a small Matter for his Absolution, and all will be well with them. And many others are so vain as to imagine, they may save themselves, upon much easier Terms than their Preachers tell them of; why, (say they,) if we go to Church, and say our Prayers, and wrong no Body, what can you require more of us.

But let no Man deceive himself; if this Doc­trine be true, and surely it is, then the Salvation of the Soul is a Matter that requireth very great Care, and Solicitude, and there is a great deal of Difficulty attending it. As we would not repre­sent the Way to Heaven, to you, easier than it is, lest we should lead you on in a vain Dream of Happiness, till you are awaked out of it by sur­rounding Flames; so neither would we render it more hard, and difficult, to get to Heaven than it is, lest we should discourage you from attempting it, and dishonour our Lord, by bringing up an evil Report of him, and of his good Land. But then, give us leave to deal plainly, and faithfully, with you, and shew you the Way to Heaven [...] truly is, not easy to the natural Man, but hard, [Page 388] and difficult; however the Path Way thereof is easy, and pleasant, to the renewed Soul. So our Lord himself has represented it saying, Matth. vii.14. Strait is the Gate, and narrow is the Way, that leadeth unto Life, and few there be that find it. It is a strait Gate, so that a Man must strive, and struggle hard, to get through it; and it is a nar­row Way, so that if a Man be not careful and circumspect in his Walk, he will be in Danger of falling down the Precipice, on one Hand, or the other. Many that seem to set out in this Way, for want of due Care, stumble, and fall, and perish forever. Hearken, my Friend; Is it an easy Matter to conflict with, and subdue, an Army of inbred Lusts? to deny ourselves of what is pleasing to our Senses, and gratifying to our na­tural Appetites? Is it easy to be continually upon Duty, watching, and warding, against the many, powerful, and subtle Temptations, arising from the Men, and Things, of the World, which we, more or less, necessarily converse with, while we are in the Body? Or, is there no Difficulty in combat­ing, not only with Flesh, and Blood, but, with Prin­cipalities, and Powers, and the Rulers of the Dark­ness of this World, and spiritual Wickednesses in high Places? Surely, they that think it an easy Matter to be saved, do greatly mistake the Nature of Salvation, and the Way to it, and it is to be feared have never yet entred into the Path Way thereof: and yet it is easy, pleasant, delightful to the renewed Soul. Hence our Lord, said, Matth. xi.30. My Yoke is easy, and my Burden is light.

2. From hence we may learn, the Necessity of the supernatural Grace of God, in the Conver­sion, and Salvation, of the Sinner. Since there are so many Difficulties lying in the Way of the Sinner's Salvation, and those of such a Nature, Kind, and Degree, as we have seen it is very ap­parent, [Page 389] that the Sinner is not able to surmount them all, by any Strength of his own. Where shall he find sufficient Power, in himself, to subdue those lustings unto Sin in him, which already have got the Power, and Dominion, over him? Or how shall he be able to bring into Subjection those that have disarmed him of his Strength, and have already brought him into Bondage? What Might, and Power, purely his own, has he against so great a Company, as the World, and Devil, muster a­gainst him, when he has already one within, that sideth with them, who waiteth to betray him into their Hands? The infernal Spirit is both too subtle, and too powerful for him, in his lapsed State, as we may be well assured, seeing we know he was an overmatch for Man in Innocency. Since there­fore fallen Man is without Strength, and no Ways equal, in himself, to the many Difficulties that lie in the Way of his Salvation, it is necessary, there­fore, that he should be furnished with a full Supply of Strength, and Might, from an other, if ever he obtain the Mastery, and win the Crown, he is to contend for. And from whence shall he derive this foreign Aid, sufficient to overcome the World, and Devil, and Self, the most powerful Adversary, but from that God alone, who only is able, and is graciously willing, to help him, and strengthen him with Strength in his Soul? So that, in order to the Sinner's Conversion, and Salvation, there is an absolute Necessity of the supernatural Grace of God; that is, such Measures of favourable Com­munications, and Assistances, from God, to the Soul of the Sinner, as do exceed that natural Strength, and Ability, which belongeth to him, as such a Creature: which supernatural, or extraor­dinary Assistance from God, every Sinner should humbly, and earnestly, petition for. Hence the Apostle, speaking of the Good Man's safe Arrival unto the heavenly Habitations, or his being e [...]r­nally [Page 390] saved, said, 2 Cor. v.5. Now He, that hath wrought us for the self same Thing, is God. The self same Thing meaneth what the Apostle had just before spoken of, viz. our having an House eternal in the Heavens, our Mortality being swallowed up of Life, that is, the eternal Salvation set before us in the Gospel; now, says the Apostle, he that hath wrought us for the self same Thing, not hath wrought the self same Thing in us, but hath wrought us for the self same Thing, that is, hath by his own mighty Power, and Grace, fitted, and prepared us for Glory, or hath made us meet to partake of the Inheritance of the Saints in Light, is God, and not ourselves.

3. Hence, we may try ourselves, whether we are in the Way to Salvation, or no. None are, or shall be saved, but such as are, or have been, solicitous about it; nay, even the poor Creature that neglected his main Business till the last Hours of his Life, and yet between the rearing of the Cross, and his expiring on it, found Mercy; or, between [...]e Saddle and the Ground, has obtained a Pardon, has first, from a Sense of his undone Con­dition, been put upon earnest seeking for Mercy, and Pardon, and Life. And certainly then, they that, upon any good Grounds, would entertain the Hope that they have a fair Claim to the Mercy of God, and would now take the Comfort of it, that they shall finally be accepted of him, must be able to perceive within themselves the Sincerity, and Prevalency of their Desires, and Labours, to ob­tain it.

Come then, and let us put ourselves upon the Tryal. Are we in good earnest to save our own Souls? Do we find that this is what our Hearts are set upon, and that we cannot be contented without it, that we may be the Heirs of so great Salvation? Our Saviour has told us, Matth. vi.21. Where your Treasure is, there will your Hearts be also. If the [Page 391] Salvation of our Souls be our chief Treasure, what we most value, and have the greatest Regard to, (and one would think that we cannot possibly pro­pose any thing beyond it,) we shall certainly have our Hearts much set upon it, and suffer nothing wholly to divert us from it. Are we, then, more deeply concerned for the Salvation of our Souls, than about any of the Affairs of the Body, and the present Life? Have we received such full Con­viction of our own Sinfulness, and Misery, as has excited in us the greatest Care, and Diligence, to know, and do, all that is required of us, that we may shun the threatened Evil, and embrace the promised Good? Are we sincerely desirous to be taught our Duty, and instructed in the Way of Life? Are we bro't to an hearty Willingness to put our Hands to the Performance of what we discern to be the Duty required of us, that we may be saved? Does every little Difficulty discourage us from minding our spiritual Interest, and attending upon the Ser­vice of God, and our own Souls, when much greater would not be able to prevail upon us to neglect our worldly Business? Or, do we endea­vour resolutely to break through all Impediments which lye in our Way, and to guard against every Thing which we know would be an Hindrance to us, in securing of our great and main Interest? Are we resolved to take the Kingdom of Heaven, and to leave nothing undone, that lyeth within our Power, to force an Admission into that glori­ous City? Is a Christ, with his Cross, heartily Welcome to us, and can we part with all for him? If we are thus seriously solicitous about our eter­nal Welfare, then have we the comfortable To­kens that the Things which do accompany Salva­tion are found upon us; which should encourage us to go on rejoicing, in the good Hope, that he, who hath begun this good Work in us, will per­form it unto the Day of Jesus Christ.

[Page 392]4. To have done; Let it now be the serious Care of us all to be found in the Number of the few that shall be saved. The Consideration, that there are but few that shall be saved, should not discourage us, and cause us to lye down in De­spair, but should serve to stir up, and awaken our Powers, and quicken our Diligence, and make us the more earnest, and laborious, that we may be of that small, but happy, Number. Did the Few­ness, of those that escaped the Deluge, hinder Noah from preparing the Ark? Or of those that were sa­ved from the devouring Flames of Sodom, discourage Lot from fleeing to Zoar? Yea, who is there of us, that, upon the Apprehensions of a very great Mor­tality, or a sudden Earthquake, from the Destruction whereof but few of us should escape with our Lives, would not be greatly concerned to use their best Endeavours, that, if possible, they might be some of the Few, who should have their Lives given them for a Prey? And, O perishing Sinner! Shall not Destruction from the Lord be a Terror to thee? Wilt thou not be willing to be of the Number of the Few, that shall be eternally saved, when the Generality of Mankind shall perish in the Deluge of Fire, issuing from the Wrath of God forever? Wilt thou choose to go to Hell for Company's Sake, and because thou seest so many are bound thither? Or cannot you be happy, because others will not? O! hearken to the Apos­tle's Advice, Acts ii.40. Save yourselves from this untoward Generation.

Let none of us, then, be wanting to ourselves, and our own Happiness; but stir up ourselves to take hold on God, to believe in the Lord Jesus Christ, to repent of all our Sins, and to lead holy Lives, and be not slothful in this important Business, but fervent in Spirit, in a vi­gorous Conflict with our ghostly Enemies, and in our constant, and steady Performance of this [Page 393] Work of the Lord, and of our own Souls; that we may be found among the select Company, that are called, and chosen, and faithful, who shall over­come by the Blood of the Lamb, and to whom belongeth the Rewards of eternal Life. I leave with you that serious Advice of the Lord Jesus to his Disciples, Luk. xxi.36. Watch ye therefore, and pray, always, that ye may be accounted worthy to es­cape all these Things that shall come to pass, and to stand before the Son of Man.

THrough the merciful Help of God, I have, in Twenty several Discourses, gone through what I intended in the Doctrinal Handling of these Words, and under the general Doctrine, which was,

DOC. It is of the highest Concernment unto perishing Sinners to be very solicitous, what they must do to be saved,

Have, by Divine Assistance,

I. Shewed you, what it is to be saved;

II. Evidenced, that perishing Sinners may be saved;

[Page 395]III. Shewed you, that perishing Sinners must know, and practise, all that is necessary, in order to their Salvation; and

IV. Proved, that it is a Matter of the highest Concernment to them, and therefore they ought to be most seriously solicitous about it.

Having distinctly spoken to these several Heads, and made some brief Reflections, as we went along, upon the several Parts thereof, I shall now pro­ceed, (by the same Divine Help) to the larger Improvement of the whole; (as I told you I should, the last Time I discoursed to you upon these Words,) in which I shall endeavour to apply, the Truths that have been delivered, more closely to the Conscience of every one, by a particular Address both to the Saint, and to the Sinner; under one or other of which Characters, every individual Person, in this Assembly, and through out the whole World, is comprised. I would to God, that ye were all the Lord's People, and that, not only in Profession, but, in Sincerity, and in Truth; but, alass! it is to be feared that there are many among us, who have never yet given up their Hearts, with their Names, to God in Christ; who remain, even to this Day, under the Power of Sin, and Lust, the World, and Devil; who are going on, in their Trespasses, uncon­cerned about their eternal State; and who never yet, with any seriousness, and solicitude of Mind, have made that Enquiry, what must we do to be saved? Though this be too much the Character of Mankind, in General, yet, I cannot but hope, and am verily perswaded, that there are some amongst us, devout Men, and Women not a few, who have felt the mighty Power of the Word, and Spirit, upon their Hearts, and have thereby been en­lightened, and convinced, and have had produced in them a very great Solicitude, and Concern about the Salvation of their Souls, and are sanc­tified [Page 396] in Christ Jesus, and are constantly pursuing the Death of Sin, and the Encrease of Grace, in their Souls, that they may, as the devoted Ser­vants of God, enjoy his Favour, and be happy in his Presence, in the heavenly World, through out eternal Ages. And therefore I shall now address myself, more particularly, to each of these, that I may give to every one their Portion in due Season.

The general IMPROVEMENT.

USE. I. Let me address myself to the Saint, and apply these Gospel Truths to the real Christian, who hath believed our Report, embraced the Lord Jesus Christ, and unfeignedly repented of all his Sins; who has truly, and joyfully experienced the Divine Workmanship upon his Soul, in a thorow Conversion unto God; and consequently, whose Salvation is already begun, and firmly secured to him, in the Covenant Promise of the unchangeable Jehovah. Unto such an one I have a Word of Instruction, of Comfort, and of Counsel, to offer in the Name of Jesus, and from his holy Oracles.

1. This Doctrine may serve to instruct the Saint, the real Christian, what dear Obligations he is brought under to the lovely Jesus, the great Saviour, to love, admire, and praise him forever. Thou, O Saint of God! knowest what Salvation meaneth; thou hast been made sensible of the Worth, and Excellency of it, by thy View of the Want of it, and thy happy Experience of the blessed Fruits of it. Thou, O holy Soul! hast been thorowly awakened unto a serious Solicitude, and earnest Concern of Mind, about thy own Sal­vation. Thou hast felt the Pangs of the New-Birth, and, by the Workmanship of the Divine Spirit upon thy Soul, and the Grace of God which is given to thee, by which thou art made a Saint, [Page 397] thou art turned out of the Paths of the Destroyer, and art walking in the Path Way of Life; the Prison Doors have been opened to thee, thy Bonds have been loosed, and thy Fetters taken off from thee; the Prey has been taken from the Mighty, and the lawful Captive of Hell has been delivered, and thou hast been plucked as a Brand out of the Burning; and now thou art entered upon the Possession of the first Fruits of thy Salvation, and partakest of the blessed Earnest, and Pledge, of it's final Perfection; thus thou art admitted to a Pisgah Sight of the Land of Promise, and all Heaven openeth before thee! For, Joh. iii.36. He that believeth on the Son hath everlasting Life. Thou hast sincerely accepted the offered Grace of the Gospel; thou hast heartily closed with Jesus Christ, the only Saviour, upon Gospel Terms, and believest in him with all thy Heart; thou art now made willing to part with all thy Sins, even the most dearly beloved of them, for Jesus's Sake, and truly mournest that thou art no more ef­fectually delivered from the Power of thy corrupt Lusts, and vain Affections, and art continually maintaining an holy Combate against the Flesh, the World, and the Devil, striving for a more compleat, and perfect Victory over them; and the fervent Thirst of thy Soul is, that thou mightest perfect Holiness, in the Fear of God, that thou mightest become more like unto God, and Christ, and be enabled to do the Will of God, whilst thou art upon Earth, with that Exactness, Delight, and Constancy, as Angels do in Heaven. Thus Heaven is come down into thy Soul, and eternal Life beateth thick in every Part of thy renewed Mind; and thou hast the good Hope, through Grace, of ascending to the blessed Mansions of the upper World, which lie beyond Death, and the Grave, there to possess a State of perfect Purity, and Happiness, and that forever; which [Page 398] Hope is the Solace of thy Soul in the House of thy Pilgrimage, and a Treasure thou wouldest not part with for all this World.

1. And now, O thou Child of God, and Heir of Salvation! From whence is it that thou art made a Partaker of so great, and distinguishing, a Favour of God unto thee, as to have eternal Life begun in thee, whilst thou art on this Side Heaven? Has thy own Purse purchased it, or thine own Arm effected it? Whence is it that thou hast derived thy New Nature, and thy blessed Hope? Does this spring from thy Corrupt Na­ture? Whence is it that thou art recovered from the Gates of Hell, and art admitted within the Gates of the New Ierusalem? Whence is it that thou art delivered from the Power of Sin, and Satan, and the World, over thee, and art brought, at length, to live a Divine Life; to act reasona­bly, and preserve the Peace of thy own Mind; to act religiously, and enjoy sweet Communion with the blessed God; to live vertuously, and be­come a Blessing to all about thee? Doth this Fruit grow in Nature's Garden? Whence is it that thou hast altered thy Nature, and the Course of thy Life, and hast turned thy Feet out of the dirty, and gloomy Way that leadeth to Hell, and art now bound for Heaven, the Land of Promise, and hast the Glory, and the Joys, of that delight­ful Country, already in thine Eye, and Heart? Say now; Is all of this from thy Self? Is it from the Wisdom of thine own Heart, and the might of thine own Hands, that thou hast gotten thee these Riches? Or, are there any among the mere Sons of Men to whom thou art beholden for the happy Change that is wrought in thee, and the blessed State thou art brought into? No: no: When thou wast in thy wretched forlorn Condi­tion, under the Power of Sin, and a Sentence of Death, there was none, among all the Creatures [Page 399] of God, that could accomplish Deliverance for thee; when thou wast cast out to the loathing of thy Person, polluted, and perishing, in thy Blood, thou mightest have looked within thyself, and all Refuge would have failed thee, and have cried for Help to all the Creatures around thee, and there would have been none Eye to have pitied thee, nor any Arm to have succoured thee, none would have cared for thy Soul; none could have been able to have rescued thee from the Jaws of the devouring Pit, and to have brought thee into a State of Salvation. No: It is Jesus Christ, the mighty, and the only Saviour, whose Compassions have been moved towards thee, and whose right Arm alone hath wrought Salvation for thee; He looked and there was none to help, therefore he made bare his Arm, he travelled in the greatness of his Strength, and came with Garment died in Blood, mighty to save; by his Incarnation and Death he has rendered thy Salvation attainable, subdued the fierce Enemies that lay in the Way, appeased Divine Justice which was incensed a­gainst thee, and has begun the blessed Work in thy Soul, which shall be compleated in Glory, by his Holy Spirit which he hath given thee.

Though the first Rise of all thy Happiness is from the pure Love, and Good-Will, flowing, from the Breast of the eternal Father, to his poor rebel Subjects, seduced from their Allegiance to him, by the powerful Craft of the infernal Spirit, the abandoned Enemy to the Divine Government; for he hath chosen us,—and predestinated us to the Adoption of Children,—according to the good Pleasure of his Will: Eph. i.4, 5. yet the full Accomp­lishment of all for thee resulteth from the Lord Jesus Christ; the Love in his Heart, and the Strength of his Arm, hath done all for thee; to him thou art entirely beholden, for all that thou already art possessed of, and all that thou hopest [Page 400] for. Behold! how he hath loved thee! Lo! How he hath loved thy Nature, (which probably beareth the nearest Resemblance to that Vehiculum Christi, that illustrious Form, in which the Son of God appeared among the Sons of the Morning, and afterwards to the Patriarchs of old;) so as, from Everlasting, from the Beginning, or ever the Earth was, to rejoice in the habitable Parts of the Earth, and to have his Delights with the Sons of Men; Prov. viii.23, 31. and in the Fulness of Time to take that Nature into an inseperable Union with himself, and become God manifest in Flesh! 1 Tim. iii.16. Behold! How he hath loved thee personally, called thee by Name, and chosen thee out of the World, taken thee near unto himself, put his Mark upon thee, and will love thee to the End! For thy Sake, he left the Delights of his Father's Court, and Bosom, des­cended from the pure Realms of ineffable Light, and Joy, laid aside his Robes of State, and made a visible Appearance in our mean lower World, ta­bernacling among Men, in the tattered, filthy Gar­ments of Flesh, that he might teach thee the Way of Life, by the Heavenliness of his Doctrine, and the Purity of his Example, and all to win a Mor­tal's Love; to allure thee to Vertue, and Glory, by the Cords of Love, and Bands of a Man. For thy Sake, he became a Man of Sorrows, and ac­quainted with Griefs, submitted himself to a State of Meanness, and Poverty, endured Reproach, and the Contradiction of Sinners, made himself of no Reputation, took upon him the Form of a Servant, humbled himself, and became obedient unto Death, even the Death of the Cross. Phil. ii.7, 8. Lo! how they reviled him, as a Glutton, and a Wine-Bibber, a Friend of Publicans, and Sinners, a Deceiver, and Impostor, and as acting by Power derived from Beelzebub the Prince of Devils! Behold the Man! clad in mock Robes of State, led about a Pageant [Page 401] in Derision, insulted by the Rabble, ridiculed by the very Scum of the World, buffetted, scourged, spit upon, and covered with a Load of the vilest Indignities! View him in his Agony, sweating great Drops of Blood! Behold him in the last Hours of his Life, that dismal Tragedy from which the Sun withdrew his Face! See him hanging, be­twixt Earth and Heaven, upon a Cross, between two notorious Malefactors; the Blood trickling from his nailed Hands, and Feet, and flowing, in a full Stream, from his pierced Side; and in this doleful Posture, and with the most exquisite Pains, groaning, and dying, for thee! for thee, who had no Beauty, or Excellency, in thee! for thee, who was in a State of Enmity against him! Rom. v.8. While we were yet Sinners Christ died for us! Died, to purchase the Pardon of thy Sins, and procure for thee all that Grace, and Glory, which thou didst stand in need of! and thus, Heb. v.9. Being made perfect, or having finished what he had undertaken on thy Behalf, He became the Author of eternal Salvation unto all them that obey him. So that thou art beholden entirely to Christ for thy Salvation, as the Effect of what he has done, and suffered for thee, Heb. ix.26. who has appeared once, in the End of the World, to put away Sin, by the Sacrifice of himself; by the which offering, he hath forever perfected them that are sanctified. Heb. x.14.

See then, O holy Soul! the mighty Obligations thou art brought under to the dear Jesus! All that thou art, and all that thou hopest for, as a Christian, and a Saint, thou art indebted to the Lord Jesus Christ for, who has merited all for thee, and bestowed all upon thee. Are thy Sins forgiven to thee? Eph. iv.32. God, for Christ's sake, hath forgiven thee. Art thou delivered from the condemning Power of the Law? Gal. iii.13. It is Christ hath redeemed thee from the Curse of the [Page 402] Law, being made a Curse for thee. Art thou puri­fied to the Love of God, and Obedience to, the Truth? Heb. ix.14. It is the Blood of Christ that purgeth thy Conscience from dead Works. Art thou numbered among the Children of God? Gal. iv.5. It is Christ that hath redeemed thee, that thou mightest receive the Adoption of Sons. And it is He, and He only, that hath merited the Grace of Ac­ceptance for thee, that now the eternal Father, for the sake of what he has done, and suffered, for thee, will receive thee to the promised Mercy of eternal Life, as though thou hadst never of­fended him. Hence said the Apostle, Eph. i.6, 7. He hath made us accepted in the Beloved; in whom we have Redemption, through his Blood, the forgiveness of Sins.

And as Christ hath merited all for thee, so it is he that bestoweth all upon thee. It is he, the dear Redeemer, that has first purchased the Holy Spirit, and then sent him down into thy Heart, to dwell in thee, and to lead thee, and to work all thy Works in, and for, thee; without whom thou couldest neither believe, nor repent, neither re­ceive Christ, nor enjoy any saving Benefit from him. Thus he told his Disciples, when he was about to take his personal leave of them, Joh. xvi.7. It is expedient for you, that I go away; for if I go not away the Comforter wil [...] not come unto you; but, if I depart, I will send him unto you. It is he that hath sent the Holy Spirit into your Heart, to be in you the Sanctifier, and Comforter, to cause all Grace, and Comfort, to abound towards you. Joh. i.16. Of his Fulness it is that you receive and Grace for Grace. The Father, hath communicated all Grace to the Son, the Spirit being given to him without Measure, that through his Hands, as our great Mediator, all might flow down unto his People, answerable to their various Necessities; and therefore there is not the least Spark of true [Page 403] Grace in thy Soul, but what thou hast received from Christ. (Compare, Psal. lxviii.18. with Eph. iv.8.) He ascended up on high, and received Gifts for Men, that he might give Gifts to Men. As a Prince, and Saviour, he giveth Repentance, and Remission of Sins; and, by the Workmanship of his Spirit in thy Soul, it is, that the Grace of Faith is pro­duced in thee, whereby thou realizest invisible Things, layest hold on them, and receivest them as thy Portion, and Inheritance. It is he that helpeth thee to lean upon him, as thy Beloved, to cast all thy Care upon him, and to commit thy Soul to him, as the Lord God of Truth, who hath redeemed thee, with an assured Hope, that he is both able, and willing, to keep, what thou hast committed to him, against that Day. And having purchased Heaven for thee, at the Price of his own most precious Blood, he taketh thee by the Hand, to hasten thy lingering Steps, and to con­duct thee in the Way thither, and finally to bring thee, as a Son, or Daughter, to eternal Glory.

2. Say now, O devout Soul! art thou not in­finitely indebted to the dear Redeemer? Has he not layed thee under the most strong, and power­ful Obligations, to love, and prise, to admire, and praise, and glorify him forever?

How oughtest thou to love the Lord Jesus Christ in Sincerity, and Truth, and to value, and prise him above the dearest Enjoyments of this World, and be ready to part with any Thing, and every Thing, Estate, and Friends, and Name, and Life itself, for him, who has not thought it too much to lay down his Life for thee? Is there any Ob­ject, in the World, so amiable, and lovely, and so worthy of thy Love, as the Lord Jesus Christ is, in himself? Whose Beauty shall attract thy Love, if not that of the Son of God, in Union to the most perfect Man, of the exactest Form, the sweetest Temper, and Heir of all Things! View [Page 404] him in his increated Excellencies, as the only be­gotten Son of God, and see how the Perfections of the Deity shine forth in him, in their full Lustre. View him as our Immanuel, God manifest in Flesh, and behold the Fullness of the God-head dwelling in him; Col. ii.9. fairer than the Children of Men, and anointed with the Oyl of Gladness above his Fellows, Psal. xlv.2, 7. and say of this Jesus, he is the chiefest among Ten Thousands, and altogether lovely. And is he not most worthy of thy highest Love and Affection, for what he has done for thee? Great Acts of Kindness demand proportional Re­turns of Love, and Gratitude. And has he not loved thee, and died for thee, that he might wash away thy Sins in his own Blood? Rev. i.5. Oh! let this Love of Christ constrain thee to love him, to give him the best Room in thy Heart, and to determine with thyself to know, and love, and prise, nothing so much as Jesus Christ, and him crucified. Couldest thou have acted up to the dig­nity of thy Nature, as a rational intelligent Being, if Christ, the Second Adam, had not appeared for thy Help, to recover thee from the Apostacy of the first, and derive a New Nature to thee? Or couldst thou have possibly possessed thy own Mind, in any tollerable Peace, and Serenity, and have been calm, and easy, within, when thy Affairs, without thee, have been attended with many, and great, Difficulties, if he had not spoken Peace to thee, and said, Joh. xiv.27. Peace I leave with you, my Peace give I unto you; not as the World giveth, give I unto you; let not your Heart be troubled, neither let it be afraid: xv.11. These Things have I spoken to you, that my Ioy might remain in you, and that your Ioy might be full? Or couldest thou have looked, beyond this World, with a joyful Prospect of an happy Deliverance from the exquisite, and endless Torments, which shall unavoidably seize upon those, who live irreligiously, and act un­reasonably; [Page 405] or with any good Hope of having thy Nature perfected, and thy Happiness com­pleated, in the better World, if Christ had not delivered thee from the Wrath to come; 1 Thess. 1.10. and consecrated, and opened, a new, and living Way into the Holiest, by his Blood? Heb. x.19, 20. Couldest thou have acted like a Man, and have lived like a Christian, and have enjoyed the good Hope thereof, if it had not been for the most com­passionate Saviour, to whom thou art beholden for all? How much then, O thou redeemed of the Lord! doest thou owe thyself, thy very self, and all that thou hast, unto the incarnate Son of God? How oughtest thou to prise, and value, and love him, with the most vehement Flame of Affection, such as no Waters shall be able to quench, nor any Floods to drown? 1 Pet. ii.7. Unto you that be­lieve, he is precious. One Christ should be of more Worth to thee, than all this World; because he has done more for thee, than the whole World has done, or can do. How oughtest thou, then, to be filled with admiring Thoughts of his wondrous Love to thee, to triumph in his Praise, to abound in Thankfulness to him, to delight in Fellowship with him, to value his Image wheresoever thou beholdest it, zealously to assert his Cause, strenuously to defend his Interest, and to consecrate thyself, thy wholeself, most entirely, with the most co [...]ial voluntariness, with the greatest Ardency of Affec­tion, and with the most delightful Chearfulness, unto his Service forever; resolving with thyself to do all that thou canst to promote the Honour of his Name? Say then, with the admiring Apostle, Phil. iii.7.8. What Things were gain to me, I counted Loss, for Christ; yea, doubtless, I count all Things but Loss, for the Excellency of the Knowledge of Christ Iesus, my Lord. But I may not dwell upon the delightful Meditation; I pass therefore to say,

[Page 406]2. This Doctrine speaks a Word of Comfort unto the true Christian. Hast thou, in good Earnest, been seriously solicitous about the Sal­vation of thy own Soul? And, under the great Concern of thy Mind, what thou shouldest do to be saved, hast thou betaken thyself to the only Saviour? And, by the Grace of God assisting of thee, hast thou laid hold upon the Salvation offered in the Gospel? Doest thou not only assent unto the Truth of the Gospel Revelation, but art thou satisfied with the Method which God, in his in­finite Wisdom, and Love, has fixed upon, to ac­complish thy Salvation, by the Incarnation, Obe­dience, and Death, of his dearly beloved Son? And, doest thou now heartily consent, that this Jesus shall be thy Saviour, in all his mediatorial Offices? And, in the Faith of what Christ has done, and suffered, for thee, doest thou commit thy precious and immortal Soul into his saving Hands, venturing thy everlasting Concerns in his Keep­ing? Does the Faith of the Son of God purify thy Heart, and Life? Does it make thee careful to mortify thy Corruptions, and to lead a new, and an holy Life, in Obedience to all the known Commands of God? Does it put thee upon En­deavours to honour God, by worshiping of him, and him only, in Spirit, and in Truth, in all the Ways of his Appointment, in publick, and in pri­vate? Art thou very careful to exemplify the Divine Love, flaming in thy Soul, by thy Love, and Beneficence, unto thy Fellow-Creatures, by doing all the good you can, to all about you, both to their Bodies, and to their Souls, carefully avoid­ing all that would be hurtful, and injurious, to their Persons, Names, or Interest? In short; do you abound in Works of Piety, and Mercy, in Righ­teousness, and Charity, in Temperance, and Pati­ence, in Meekness, and humbleness of Mind, in Chastity, and Sobriety? Then art thou one of [Page 407] them that shall be saved; the evident Tokens of Salvation are found upon thee; yea, thou art al­ready saved; the great, and good Work is begun in thy Soul; and unto thee belongeth the Conso­lations of God, which are not small. Unto you I am sent, with that reviving Message, Isa. xl.1, 2. Comfort ye, comfort ye, my People, saith your God; speak ye comfortably unto them; cry unto them that — their Iniquity is pardoned. And, for thy Comfort, remember,

1. That good Work which is begun in thee shall certainly be compleated. It is a Well of Water that shall never fail, but spring up unto everlasting Life. For he, who hath begun the good Work in thee, will perform it, unto the Day of Iesus Christ, Phil. i.6. The Seeds of Divine Grace, sown in thy Heart, are immortal, incorruptible, and, having sprung up, and brought forth Fruits, will endure until they are perfectly ripened in Glory. The Divine Life, that is formed in thee, like the Author of it, abideth forever. No Floods of Temptation shall be able to extinguish it. No Storm, from the fiery Blasts of the evil One, shall be able to overthrow it. Thy Foundation is sure, and immoveable, the Rock of Ages, the Rock of everlasting Strength. Though thou fallest, yet thou shalt arise, and thy God shall be thy Light about thee. Thy very Lusts, which are so much a Burden to thee, shall not prove utterly too hard for thee; but thou shalt, anon, see thy Desire on those thine Enemies, and obtain a compleat Vic­tory over them; yea, the Time is hastening, when thou shalt see those Egyptian Taskmasters, which held thee under cruel Bondage, no more again forever. For faithful is he that hath called you, who also will do it. 1 Thes. v.24. The Per­severance of the Saints i [...] not only a comfortable Doctrine, but a very great Excitement unto all Holiness, whatever may be suggested of it's Ten­dency [Page 408] to indulge spiritual Sloth, and Dissoluteness of Manners; and he that findeth himself em­boldened to neglect his Duty, especially Prayer, and Watchfulness, upon Pretence of his being a Convert, and there is no fear of his falling away, may very justly suspect, that all his Hopes of a Work of Grace in him, have hitherto been but mere Presumptions. For wherever there is a real Work of Grace, in any Soul, that Soul will but be the more quickened to Duty, and the Thoughts of his Perseverance will stimulate him to greater Diligence, and Fidelity. What Soldiers fight so manfully, intrepidly, incessantly, and resolutely, as those that follow a victorious General, under whose Conduct they may be sure of Success? The Apostle well says, 2 Tim. iv.18. The Lord shall deliver me from every evil Work, and will pre­serve me unto his heavenly Kingdom. These whom God will preserve to his heavenly Kingdom, he will also deliver from every evil Work, that they shall not be too hard for them.

2. Thy Sins, and thine Iniquities, shall all be forgiven to thee. Though thy Transgressions have been many, and great, more in Number than the Sands and the Pile of them hath reached to the very Heavens, yet they shall all be washed away, in the Blood of the Lamb of God, which taketh away the Sin of the World; not one of them all shall ever be brought into Remembrance, and articled against thee, to condemn thee. So says the Apostle, Rom. viii.33, 34. Who shall lay any Thing unto the Charge of God's Elect? it is God that justifieth: who is he that condemneth? It is Christ that died; yea, rather, is risen again; who is even at the right Hand of God, and also maketh Inter­cession for us. So that the Law itself, which thou hast many a Time broken, shall not be able to condemn thee, for thou art not under the Law, but under Grace. Rom. vi.14. Satan the great Ad­versary, [Page 409] and Accuser of the Brethren, will in vain clamour against thee; he is a bafled Enemy, and will be bruised under thy Feet. Rom. xvi.20. Thy own Conscience, which has been Witness to [...] thy Crimes, shall be purged from dead Works, and witness to thy Sincerity. 2 Cor. i.12. And the awful Justice of God, though accompanied with his strictest Holiness, will assuredly acquit thee; and because he is just, therefore will he be the Iusti­fier of him which believeth in Iesus. Rom. iii.26. So that there is none in Heaven, Earth, or Hell, that will, or can, condemn thee; and that because Christ, in whom thou believest, has died, risen again from the Dead, and interceedeth for thee.

3. Fear not, then, O holy Soul, there shall no Evil befal thee. Thou art delivered from the Evil of Suffering, because from the greater Evil of Sin, which is the procuring Cause of all Sufferings. Though thou must meet with Afflictions, whilst thou art in this Vale of Tears, yet, these are not worthy the Name of Sufferings; and this is thy Comfort under them all, that they are all included in the the Covenant of thy God, and Father, who in great Wisdom, and Love, appointeth them for thee, if need be, in Measure, not to hurt thee, but to do thee good in the latter End; and has said, Rom. viii.28. All Things shall work together for good, to them that love God. Art thou poor, and despised? yet, thou art rich in Faith, and Heir of a Kingdom. Art thou called to bear the Cross, in Bereavments, Losses, Disappointments? Why, they are but the common, and beaten Rode unto the Crown. And none of these Things shall be able to separate thee, from the Love of God, which is in Christ Iesus, our Lord. v. 39.

Yea; This is thy Comfort, that thou hast nothing to fear in Death itself, which is disarmed of it's Sting, and cannot hurt thee. Thou mayst now look Death in the Face, with Calmness, and [Page 410] an easy Countenance, and take a View of all the Terrors of it, gastly as they are, with an holy Composure of Mind; and though thou mayst feel some Reluctance at the Thoughts of the Parting of Soul, and Body, two such near, and intimate Friends, yet, mayst thou take Comfort in this, that their Separation will be but for a while, and in order to a joyful, happy, and endless Meeting. For thy Saviour, by dying, has conquered him that had the Power of Death, and delivered thee from the Bondage thou wast subject to, through the Fear of Death: Heb. ii.14, 15. and has given thee full Assurance, Hos. xiii.14. that he will ransom thee from the Power of the Grave, and that the last Enemy, which is Death, shall be destroyed. 1 Cor. xv.26. So that thou mayest now sing the Song of Triumph, v. 55. O Death, where is thy Sting! O Grave, where is thy Victory?

4. As thou hast no Evil to fear, so thou shalt not want any good Thing. Thy Redeemer is strong, and mighty, the Lord of Hosts is his Name, and he will assuredly perform that which shall be good for thee. With what Strength does the Apostle argue? Rom. viii.32. He that spared not his own Son, but delivered him up for us all, how shall he not, with him, also, freely give us all Things? What will a God of infinite Goodness withhold from them on whom he bestows his well be­loved Son?

Shalt thou want any temporal good Thing? No; thy heavenly Father knoweth what you stand in need of, and hath made all over unto thee, in his everlasting, and well ordered Covenant; so that, of Things present, [...]ll are yours, 1 Cor. iii.22. and shall certainly be conferred upon you, so far as they shall be good for you; and surely, thou canst not, in Reason, desire more: So that thou canst say, Psal. xxiii.1. The Lord is my Shepherd, I shall not want. He will sufficiently provide for thee, [Page 411] yea, bestow an Abundance upon thee; if he seeth that to be best for thee. However, the least Measure of earthly Enjoyments, which he may see Cause to alot unto thee, shall be made, truly, a Blessing to thee, answer to all the Ends of the present Life, and afford thee more Comfort; than the greatest Revenue of many Wicked. Psal. xxxvii.16.

Art thou but a Brother of low Degree, in Grace? and dost thou feel thy Wants, and Weaknesses, and mourn because of them, and earnestly thirst­eth after greater Measures of Grace? This is thy Comfort, that he, who dealeth forth▪ to every one, their Measure of Grace, severally, as he seeth meet▪ will strengthen, and encrease, thy Grace, so as to make it answerable unto thy Day, to the va­rious Duties, and Trials, he appointeth for thee, and will cause all Grace, needful, to abound unto thee; for he hath said, 2 Cor. xii.9. My Grace shall be sufficient for thee.

In a Word: thou shalt more certainly be brought to heavenly Glory, hereafter. The ever­lasting Mercies of the heavenly World are thy Portion, which thy heavenly Father hath reserved for thee, and thy Saviour is gone before to take Possession of, on thy Behalf: and assured thee, Rev. iii.21. He that overcometh shall sit down, with him, in his Throne, even as he overcame, and set down, with his Father, in his Throne.

Oh! what abundant Consolation, then, belong­eth to thee, thou Child of God, and Heir of Sal­vation! and shouldest thou not, now, mightily encourage thyself, hereby, to go on singing in the Ways of the Lord, rejoicing in Hope of the Glory of God? But I pass on to a third Head, viz.

3. This Doctrine, also, affordeth a Word of Counsel unto the serious Christian. And it is, in short, this; Know thyself, and live up to thy Character. Know thyself to be a Man, a rati­onal, [Page 412] and understanding Agent, capable of seeing into the Reason of thy own Actions, and of giv­ing an Account of them; and scorn to stoop to the Meannesses, that are below thy Nature, and bring thee upon the Level with the Brutes around thee; and suffer not thyself to be governed by low Ap­petites, and Passions, but by Reason, in all that thou doest. Know thyself to be but a frail, mor­tal, dying Man, who must, e're long, leave this World, and all the Enjoyments of it, and pass into the World of Spirits, and appear before thy Judge, and render to him an impartial Account, of all that thou hast done in the Body; and let the Thoughts hereof moderate thy bodily Appetites, and influence thy Conduct, that when thy Ac­count cometh to be audited, thou mayest receive the Approbation of thy Master, and he may, then, say to thee, well done good, and faithful Ser­vant. And know thyself to be a Christian; one raised out of the Dregs of the Apostacy, who partakest of a new, and Divine Nature, being born of God, redeemed by the precious Blood of the Son of God, and inhabited by the Spirit of God, and under an Oath of Fealty, to do no wicked, and base Thing, to be true to thy God, and to observe all his holy Commandments; and be ex­ceeding careful, not to allow thyself in any Thing, that shall be dishonourable to thy Descent, and slur the Lustre of thy Name. Abhor every mean, and dirty Thing, as unbecoming a Man, and much more unworthy thy Profession, thy Relation, thy present Enjoyments, and thy vaster Hopes. Re­member,

1. Thou hast been at the Pains of a Process of Repentance. Thou hast felt the Smart of the Wounds, which Sin has given to thy Soul; it has cost thee many a Sigh, and Groan, and Tear, and thou hast been in Distress, and Agony, of Soul, to get these Wounds healed, and to have [Page 413] the Breach, between God, and thy Soul, made up again. And wilt thou not, then, dread what has been so painful, and grievous, to thee? Wilt thou be so unwise, as to have any Thing to do, with that which thou hast paid so dear for already? Wilt thou foolishly give new Wounds to thy Soul, and aggravate thy old Sores, and procure to thy­self greater Smart than, it may be, thou hast ever yet groaned under? Or is it nothing to thee, to provoke thy heavenly Father, thy best Friend, to turn away his Face from thee, and leave thee, full of Horror, to grope in the Dark, and lament thy forsaken Condition? Though thou canst not fall from Grace, totally, and finally, yet, be not high minded, but fear, lest, by thy Falls, thou shouldest procure to thyself such broken Bones, as shall make thee to go halt, and mourning, all thy Days after.

2. Call to Mind thy peculiar Advantages. Thou art recovered to thy right Mind, art brought out of Darkness, into marvellous Light; thou hast been priviledged with a Spirit of Discerning, and hast seen more into the deep Things of God, than others, and knowest the Hope of his Calling, and the Riches of the Glory of his Inheritance in the Saints, and hast the Divine Paraclete for thy Guide, and Comforter; Oh! then, see to it that you walk, not in Darkness, but as a Child of Light. Put on the whole Armour of Righteousness, and make no Provision for the Flesh, to fulfil the Lusts thereof, lest Darkness overtake you, and you stumble, and fall. Walk in the Light, while you have the Light with you; and let all thy Actions be brought to the Light, that thy Deeds may be made manifest, that they are wrought in God. Joh. iii.21.

3. Thou hast put on Christ Jesus, the Lord, in thy Profession, and in thy serious Dedication of thyself unto him, to be his Servant; thou be­lievest [Page 414] that he hath died for thy Offences, and risen again for thy Justification; and wilt thou not, then, walk in him, and be a Follower of him? Wilt thou allow, and cherish, what Christ died to save thee from? Is this thy Kindness to thy best Friend? Wilt thou enter into a Conspiracy, with those that have been the Betrayers, and Murderers, of thy Lord? Or, can it be pleasing to thee, to do any Thing that is offensive, and affronting to him, on whom thy Faith, thy Love, thy Hope, thy all, is placed? Oh! that having received Christ Iesus, the Lord, you would be careful to walk in him; Col. ii.6, 7. walk in his Spirit, walk in his Strength, walk in his Steps; rooted, and built up in him, and stablished in the Faith, as ye have been taught. Ye have escaped the Corruption that is in the World, through Lust; Oh! be not again entangled there­in, and defiled thereby, but keep yourselves pure, and unspotted, from the World; and let the Life of Christ be the Pattern, and Incentive, of your godly Conversation, and the Death of Christ, the crucifixion of Sin in you, that you may adorn the Doctrine of God your Saviour, in all Things.

4. And, O holy Soul, art thou not one bound for Heaven? Is not thy Hope, and thy Treasure, and thy Heart there? Oh! then, seek not thy Rest, and Satisfaction, in the Things of this World; but live above the World. Col. iii.1. Being risen with Christ, seek those Things which are above, where Christ is, at the Right Hand of God. Let your Eye be fixed upon unseen eternal Things, your Mind intent, and your diligent Care, and La­bour, employed upon them. Be patient under all Afflictions, content in every Condition; endure Hardness, as good Soldiers of Jesus Christ; and be not weary in Well-doing, knowing you shall certainly reap, if ye faint not, and that none of the Sufferings of the present Time are worthy to be compared with the Glory that shall be revealed. [Page 415] Suffer not the Hopes, or Fears, of this World, to influence you to the doing of any Thing that is impious towards God, or unrighteous towards your Neighbour; but remember who, and what, thou art, whom thou derivest from, and what thou art born to; and let the lively Sense of the Dignity of thy New Nature, and the Largeness of thy future Hopes, animate thee to a sober, a righteous, and a godly Conversation; that, as the Apostle directs, Phil. ii.15. You may be blameless, and harm­less, the Sons of God, without Rebuke, in the Midst of a crooked, and perverse Nation; among whom ye shine as Lights, in the World.

Having thus, instructed, comforted, and coun­selled, the real Christian, I should now proceed to address the Sinner, but must leave it at present.

I Have, as God has enabled me, endeavoured to apply the Truths I have been discoursing on, from these Words, unto the real Christian, by shewing him his peculiar Obligations to the dear Redeemer; by comforting him in the House of his Pilgrimage with the Consideration, that the good Work begun in him shall be compleated, his Sins shall all be forgiven, he has no Evil to fear, nor shall want any good Thing; and by counselling of him to live like a Man, and as becometh a Christian. And now I shall conclude this Subject.

USE. II. Secondly; by most earnestly addressing myself to the Sinner, and seriously applying these Gospel-Truths unto those that [...]re yet i [...] their Sins, and have no Interest in the Salvation, I have been discoursing on. And, alass! that, it is sadly to be [Page 417] feared, this is the lamentable Condition of, by far, the greatest Part of them who call themselves Chri­stians! All Men have not Faith; yea, Multitudes, in the professing World, are destitute of true sav­ing Faith, and never yet knew what an hearty sincere Repentance meant; but, notwithstanding all the Offers of the Gospel that have been made to them, remain in the Gall of Bitterness, and in the Bonds of Iniquity, unto this very Day. Surely, it is no Trespass upon the Rules of Charity, to say so, when there are so many Passages, in the sacred Scriptures, to support it, and we see it too sadly confirmed, by the bad Lives of Professors; their vicious, and immoral, their impure, profane, un­righteous, lewd, and debauched Lives, plainly de­clare, that they are, as yet, under the Power of Sin, and Lust; and the Ease, and Quiet, of their own Minds, in their present Condition, shew that they are not very solicitous, what they must do to be saved. Unto such, therefore, I have something to offer, by Way of Lamentation over them, Awakening to them, accompanied with an earnest Exhortation, and Perswasion, that they would, from this Time, be most seriously concerned about their own Salvation. May a gracious God merci­fully accompany these Things with a divine Power upon the Hearts of Sinners!

1. What Cause is there for our grievous La­mentations, to see so many poor, perishing, Sin­ners, so dreadfully unconcerned about their eter­nal Salvation! It is a most melancholy Thing, in­deed, to think of, that where-ever we go, the greatest Part of those we converse with, are a Company of poor deluded Creatures, whose Minds the God of this World hath so blinded, that, tho' they are in the most extream Danger of perishing, and that immediately, yet, they see it not; whose Hearts are so hardened against themselves, that, though they are pining, bleeding, dying, under [Page 418] the Gashes, and Wounds, of Sin, yet, they are wholly insensible of their Condition; and when they are faithfully told, and warned, of their Dan­ger, are unwilling to make Use of any proper Remedies, to help themselves; and often turn, and vent their Spleen against those [...] would help them. Who, that had not lost his Huma­nity, could go into a Bethlem, the Receptacle of miserable Objects, and be unmoved at the Sight of Humane Nature, sunk, and degraded, and tur­ned into so many rueful Shapes, in the shocking Instances of the Frantick, and Mad, who spend their Time in picking of Straws, or the wild, and raveing, who roar, and sing, and curse, in the midst of their Distractions; and Cutt, and Wound, and basely defile themselves, and throw any Thing that cometh in their Way, at those that come near them? And, is it not enough to make our Hearts to bleed within us, to see thee, O Sinner, acting this foolish, and mad Part? How many are there of you, that, hitherto, have been unconcerned about their eternal State; who have spent all their Time, and Thought, upon the mean, low, trifling Concerns of the Body, which are not worth regarding, in compare with the greater Concerns of the Soul? How many are there, who, notwithstanding the imminent Danger they are in, that one would wonder how they sleep easy, yet, such is the Luney upon them, they can spend their Days in Mirth and Jollitry, in Frolick, and Revel­ling, as if nothing ailed them, and they were in no Hazard of perishing the next Moment? Oh! how lamentable is the Prospect, to see many a poor Creature, like the Demoniac, among the Tombs, cry­ing, and cutting themselves; Mark v.5. and so madly set upon their Lusts, and eager in their Pur­suit after them, (and many Lusts which they can pretend neither Profit, Ple [...]sure, nor Honour, in the gratifying of them, but they serve only as an [Page 419] Evidence of the more exalted Degree of Madness, that is in them,) as if their chiefest Concern were to damn themselves, and not to save their own Souls? Thus, they not only drink in Iniquity, like Water, but even draw it with Cart Ropes; they take Pains, and lay themselves out, to the utmost of their Power, to be as profane, and irreligious, and shamefully immoral, as ever they can, as if they were resolved to storm Hell, and take it by Violence. What less dost thou do, who art, al­most, continually calling for Damnation upon thy­self, and upon all about thee!

Oh! what a melancholy Thing is it, to see the poor Sinner so stripped of his Reason, and Under­standing, as to put from him all the mean [...] of his Help and Safety, and turn his Back upon the Op­portunities of his being converted and saved? To see him slight the Word, neglect the Ordi­nances, and despise the Ministers, of God, which are the appointed Means of his Salvation? Truly, for this, our Hearts ake, and in the Anguish of our Minds, for thee, when we see thee, thus, ready to lay violent Hands upon thyself, upon thy precious Soul, we cry aloud to thee, Oh! do thyself no Harm! For this, also we mourn before our God, Day, and Night, and earnestly cry to the God of all Grace, that he would recover thee to thy right Mind, that thou mayest, at length, act the Part of a reasonable Creature, and seri­ously regard the Things of thy Peace, in this the Day thereof, e'er they are hidden from thine Eyes.

And, Oh! What Matter of Grief, and Lamen­tation is it, to see so great a Part of those, who seem to be willing to do something about their own Salvation, yet, at the same Time, so remiss, and cold, and really so little solicitous, and in ear­nest, about it? who do all they do, in their spiri­tual Concerns, in such a careless, off-handed, and perfunctory Manner, as plainly manifesteth, they [Page 420] are not much concerned how Matters go with them, and they do not trouble themselves whe­ther they are saved, or no? It may be, the Word preached has, sometimes, met thee full in the Face; it has shewed thee to thyself, in all thy odious, and loathsome Colours, which thy Lusts have deformed thee withal, and then, like Faelix, when Paul reasoned of Righteousness, Tempe­rance, and Judgment to come, thou hast trembled at the View of thy monstrous Appearance, and the Thoughts of what will become of thee, at last, for all thy Unrighteousness, and Ungodliness; and yet, for all that, thou hast had no farther Care ex­cited in thee, than only, like the foolish Virgins, to make a Blaze, an outward Shew, and Profession, of Religion, and, to this very Day, thou hast not been in any thorow Solicitude of Mind, nor taken any real Pains, to obtain a supply of Oyl in thy Vessel, Grace in thy Soul, that thou mayest be saved; but hast been easy, and contented, in thy present Condition, let Things go how they will with thee hereafter. What a Laodicean Spirit has seised a great Part of Professors? How vainly do they dream they are full, and have need of nothin [...] when they are wretched, and miserable, and poor, and blind, and naked? Nay, have not some been so hardy, as to take Pains to strifle the Convicti­ons of their Sin, and Danger? Have they not de­signedly gone into the Hurry of the World, or to their merry Companions, to their Cups, and Musick, that they might drink, and sing, away the Care of their Souls? And, alass! by their often stifling Convictions which, if diligently im­proved, might have issued in their thorow Conver­sion, and eternal Salvation, they have provoked the Holy Spirit of God to depart from them, and give them up unto their own Hearts Lusts, and to a Damnation that flumbereth not.

This, indeed, is the great Reason, why so many [Page 421] perish from under the Light of the Gospel; not so much from a direct, positive, Unbelief, or be­cause they do not believe that Jesus Christ is the Saviour of Sinners, or do not think that they them­selves stand in need of Salvation by him; or be­cause they peremptorily resolve, that they will not obey, and serve God; there are but very few, among Sinners that perish, that go this Length; but because they will not be at the Pains to come to Christ that they may have Life, through him; they will not lay themselves out, in the diligent Use of those Means, God has directed them to, in Order to obtain Salvation. There is Help pro­vided for them, and that which is sufficient, be they ever so weak, and infirm, in themselves; there is Balm in Gilead, and a Physician there; but they will not go to the Physician, nor be at the Trouble to observe his Prescriptions, and so they dye, and perish, with the Remedy in their Hands, because they would not be at the Pains to ap­ply it.

And, truly, we tremble for thee, to think what a Maze thou will be plunged into, when the mid­night Cry is heard, and thou beginnest, with An­guish of Soul, to say, Lord, Lord, open to us, but sadly findest the Doors of Mercy, and Heaven, forever shut upon thee. Luk. xiii.25. This, it is to be feared, is the dreadful Delusion of a very great Part of Professors, that they satisfy them­selves with attending, in a careless Manner, upon a Round of external Duties, they are, it may be, beneficent, and kind, to their Neighbours, and do no Injury to any Man, (and it is well if they get so far,) and yet, after all, they perish forever, for want of a due Care, and Solicitude, of Mind, to obtain the one Thing needful, an inward Principle of divine Grace, derived from Christ, the great Head of all spiritual Influences, to direct, and go­vern them, in all that they do. Thus, Folly, and [Page 422] Madness, are in thy Heart, O Sinner, while thou livest, and what Cause is there for Lamentation, and Mourning, that after that you go down to the Dead. Eccl. ix.3.

2. I have something to offer to thee, O Sinner, whoever thou art, for thy Awakening, and Con­viction. You have heard what Salvation is, the Possibility of it, and the Way leading to it; and now, what will thy Condition be, if thou art not among the Number of them that shall be saved? Art thou not a vile guilty Sinner? Has not the God that made thee, that gave Life, and Being, to thee, a Right to thy Service? Is it not a due Debt, which thou owest unto the God of thy Life, to love him, to obey his Laws, and submit to his Will? And yet, hast thou not hitherto been most vilely ungrateful to thy Maker, and Benefactor, and refused to own, worship, and obey him? Has not thy whole Life been a Contempt of his Autho­rity, and a denying of the God that is above? And if thou goest on in thy Rebellions against God, will there be any Possibility of thy escaping the Damnation of Hell? It is as true as Gospel, Mark xvi.16. He that believeth not shall be damned. Whilst, therefore, thou continuest in thy Sins, thou art assuredly bound to a State the most di­rectly contrary to Salvation that can be. As Sal­vation consisteth in a Deliverance from all Evil, both Moral, and Penal, so Damnation will consist in the inheriting of those Evils, in the utmost Ful­ness thereof. Thy Soul will become more like a Devil, in the Depravity of it's Temper, the Per­verseness of it's Appetites, and the Fierceness of its Rage against God, and all Goodness, and this alone will render all Places an Hell unto thee, from thy own Wickedness. And canst thou bear the Thought of becoming a very Devil?

The mighty Load of thy unpardoned Guilt will sink thy Soul down into most amazing Torments. [Page 423] And canst thou bear to ly down in a Lake, burn­ing with Fire and Brimstone? But who, Oh who! knoweth the Power of Divine Anger! as is his Fear, so is his Wrath! Psal. xc.11. Thou canst not raise in thine own Mind such dreadful Images of the Pains, and Torments of Hell, as the Wrath of an Almighty, provoked, God, will inflict upon thee, when thou shalt arrive there. And if there were no other Pains, and Torments, but those of the uneasy Reflections of thine own Mind, and the severe Reproaches it will sting thee withal, they would be enough to render thee truly, and forever, miserable. For how can he cease to be miserable, who is at the greatest Enmity with himself?

But then, as Salvation consisteth, in the Possession of all possible Good, so thy Damnation will include in it, a total Deprivation of every Thing that is delightful, and comfortable to thee. If thou goest down into Hell, at last, thou wilt then lose all that thou esteemedst comfortable to thee, in this World; for thou canst carry [...] all thy car­nal Delights, and sensual Enjoyments, with thee, out of this World; and thou wilt know none of the true Pleasures of the World to come, but they will be forever hidden from thine Eyes. Thou wilt, then, be everlastingly banished from Heaven, and Happiness; and it would be impossible for thy polluted, vicious, Soul to enter into those pure Regions of Light, and Joy. And Hell, itself, is not a Place of Enjoyments, but of Sufferings. So that there is nothing comfortable there, unless, to dwell with devouring Fire, and inhabit everlasting Burnings, be so. And, in all, how can he enjoy the least degree of Comfort, who shall be forever separated from the blissful Presence of God? For God will say to the Sinner, Matth. xxv.41. De­part from me, ye cursed, into everlasting Fire. This will be thy miserable Condition, O Sinner! Mi­sery compleat, and endless!

[Page 424]And will it be any Abatement of thy Misery▪ that, in thy Life Time, thou hadst thy good Things, or that, in Hell, thou meetest with thy old Com­panions in Sin? No verily; but it will render thy Condition so much the worse: thy former Com­forts, and thy old Companions, will but encrease thy tormenting Reflections.

Say now, art thou resolved to go to Hell? Is a State of compleat Misery, to be preferred to a State of perfect Happiness in Heaven? Is Dam­nation more delightful to thee, than Salvation? Wilt thou then choose to walk in the Way that leadeth to Damnation? Hast thou ever yet believ­ed in the Lord Jesus Christ, and repented of thy Sins? Nay art thou not still going on in thy Sins, delighting in Wickedness, and pursuing after thy Lusts with Greediness? Doest thou not live in the plain, known, Violation of thy Duty, both to God, and Man? And will not the Wrath of God come upon the Children of Disobedience, for these Things? Col. iii.6.

Thou hast heard, indeed, of Jesus Christ, the Saviour; but hast thou ever closed with him, upon Gospel Terms, as thy Saviour, and put thyself un­der his Government, and submitted to his Laws, and the Guidance of his Spirit? Nay, hast thou not, hitherto, refused to come to Christ, that you might have Life? and said concerning him, as they, Luk. xix.14. We will not have this Man to reign over us?

But think, Oh, seriously think, with thyself; Whe­ther will this thy Unbelief, and Impenitency, lead thee? What will be the Issue and Conclusion, of all thy Impiety, and Profaneness, to God, thy Unrighte­ousness, and Falshood, to Men, thy Intemperance, in thy Lusts, and Passions? Will not this thy Hard­ness, and the Impenitency of thy Heart, prove a treasuring up unto thyself Wrath, against the Day of Wrath, and Revelation of the righteous Judg­ments [Page 425] of God? And wilt thou, then, continue in this broad Road of Sin, which assuredly leads down to everlasting Destruction?

Possibly, you may be ready to flatter yourselves, that God is so good, that he cannot inflict Misery upon his Creatures, and that you have Nothing to fear from infinite Goodness. But know, O Sinner, that the Lord is as holy as he is good; he is as just as he is merciful; and though he is a common Father to all his Offspring, yet is he a God that taketh Vengeance upon his rebellious Subjects. Why else are Devils cast out of his Favour, and shut up under his Wrath? And shalt not thou feel the sad Effects of his Anger, as well as Devils? The Devils never sinned to thy Heighth of Wickedness, they never (that we know of,) refused his offered Salvation, despised his Mercy, and contemned the Blood of his Son: but thou hast made light of all his Grace, crucified the Son of God afresh, and put him to open Shame. And thinkest thou, now, that he will not hold thee for an Enemy: Verily, [...] will do so; and thou wilt find it a most terrible Thing to fall into the Hands of the living God! And what wilt thou do, in the Day when God riseth up to make Inquisition for Iniquity? Canst thou resist his Arm, and withstand his Pow­er? Shall the Potsherds of the Earth contend with their Maker? Wilt thou be a Match for omni­potent Power? It may be, when the Terrors of Death surround thee, and thy guilty Soul is filled with Horror, at the Prospect of appearing before thy impartial Judge, then thou wilt roar out, in the Anguish of thy Heart, as I have known some to do before thee, Oh, Almighty God, there is no coping with thee! However, when thou pas­se [...] into the other World, thou wilt dreadfully experience, that there is no standing before an omnipotent God, who, by a Word speaking, can crush, and damn, thee to the lowest Hell.

[Page 426]It is, now, possible, thro' divine Grace, for thee to escape the Damnation of Hell. I am commis­sioned, in the Name of Christ, to say to thee, Mark xvi.16. He that believeth shall be saved; and, He that confesseth, and forsaketh his Sins, shall have Mercy. Prov. xxviii.13. But if, after all, thou wilt go on in thy Sins, and will not be reclaimed, until, at last, thou tumblest down into Hell, what a terrible Aggravation of thy Misery will it be to thee, to think, that you so long enjoyed a Day of Grace, and Patience, and there was, then, a Possibility of your obtaining Mercy, but you slight­ed and despised it all; that you not only rebelled against the Authority of your rightful Sovereign, but contemned all the Mercy and Grace of a most compassionate Saviour; that you might have esca­ped the doleful Place of Torment, but, Fool that you was, you rashly chose to ramble on, inconside­rately, and madly, in the Way that necessarily led thither; and now all Hope of Salvation is at an End forever?

Oh! that you would now suffer these [...]hings to sink deep into your Hearts, that they may serve to awaken thee out of thy Security, and convince thee of the Necessity of thy becoming seriously so­licitous, what you shall do to be saved. And remem­ber, it will be most unaccountable Folly, and Mad­ness, in thee, O Sinner, when thou receivest any Conviction of thy Sin, and Danger, to betake thy­self to the Business, and Hurry, of the World, or to thy merry Companions, and intoxicating Cups, and much more to commit the old Sin over again, which thy Conscience is convinced of, and troubles thee for, in Hopes to pacify, and lull the Clamors of thy own Mind, and so get rid of the Burden of thy own Reproaches. For if thou wilt not suffer thy Conscience, now faithfully to perform it's Of­fice, to admonish thee for the Evil of thy Ways, to warn thee of thy Danger, and check thee in [Page 427] thy sinful Career, and excite thee to fear, and dread, and fly, from, the Wrath to come, and lay hold on the Hope set before thee, as the only safe Way to a well established, and lasting, Peace in thy own Breast; know it for certain, it will roar most ter­ribly hereafter, and everlastingly reproach thee, when there shall be no Possibility of thy escaping from under the sev [...]rest Lashes of so rigid, and im­partial, an Executioner. For, How shall we escape, if we neglect so great Salvation? Heb. ii.3.

And therefore,

3. I do now most earnestly exhort you, even every Sinner, here before the Lord, to be most se­riously solicitous, what you shall do to be saved. I think, I have undeniably proved, that Salvation is your greatest Concern, and that every one ought to be most seriously solicitous about it; and now, I beseech you, my Brethren, and my Friends, that you would, from this Time, make the Salvation of your own Souls your great Concern. Oh! don't trifle with your Souls; do not live in a careless Un­cernedness what becomes of them. In what Words shall I address you, so as effectually to perswade you, to engage with Seriousness, and pursue with Diligence, this great, this important, this necessary Duty. Two Things I will hint at, namely,

1. Remember, that thy Salvation is well worth thy utmost Labour, and Pains, to secure it. Our Blessed Saviour, hath told us, Luk. x.42. But one Thing is needful. And what is that one necessary Thing, but this? That thou mayest be saved: that thou makest sure that thou hast a true lively Faith in Jesus Christ; that thou unfeignedly repen­test of all thy Sins; that thou hast the Grace of God in thy Soul, renewing, and sanctifying, of thee, and that, under the Influence, and Operation, of that Grace within thee, thou doest sincerely en­deavour to serve the Lord, all the Days of thy Life, in Holiness, and Righteousness; that, in this [Page 428] Way, thou mayest obtain the promised Mercy of God, even eternal Life, thro' Jesus Christ our Lord.

It is not necessary that you enjoy an Abundance of this World, which you are so apt to be fond of, for even your present Life, neither the Continu­ance, nor the Comfort, of it, do not depend upon an A [...]undance of these Things. So said our Lord, Luk. xii.15. A Man's Life consisteth not in the Abun­dance of the Things which he possesseth. It is of no great Consequence whether you are clothed in Purple, and fine Linnen, or with a Garment of Camel's Hair, girt about you with a Girdle of a Skin; whether you fare sumptuously every Day, or feed upon Pulse. Persons may go without, what are called, the Delights of Sense, and yet be comfortable here, and happy forever hereafter; and they may pos­sess the greatest fulness of those Delights, and yet their present Life be uncomfortable, and their fu­ture State unspeakably miserable. The whole World will not compensate the loss of a Soul. This therefore is the one Thing needful, that thy Soul be saved, in the Day of the Lord Jesus.

This is a Matter of such Consequence, that, one would think, no prudent Man would begrutch any Care, and Pains, to secure it. For what tho' it should cost thee a great deal of Labour, to resist, and subdue, the corrupt Workings of thy own Heart, to withstand the Temptations of the World, and Devil, and to lead an holy Life, in Confor­mity unto the Rules of the Gospel▪ What tho' thou shouldest be exposed to some, yea many, tem­poral, Inconveniencies, and Sufferings, for the sake of Christ, and his holy Religion? What tho' thou shouldest lose the Friendship, and Favour, of Men, because you dare not break Friendship with God, by complying with their vicious Humours, or sin­ful Manners? Will not thy eternal Salvation abun­dantly make amends for all? Are not the Joys of Heaven, pure, and endless, an Overballance for [Page 429] the Toyl, and Fatigue▪ the light, and momentary Sufferings, of the Way thither? Yea, verily; the Sufferings of the present Time, are not worthy to be compared with the Glory that shall be revealed in us. Rom. viii.18.

2. Remember, Oh Remember, that the Time will come, when you will most earnestly wish, and passionately desire to be saved. If this be not thy great Care, whilst thou art in this World; if thou shouldest now have little, or no, Thought about thy Salvation; if thou shouldest now neglect thy Soul, and be regardless what becomes of thee, in the other World; yet, when thou passest over into that other State, thou wilt be feelingly convinced of thy Want of Salvation, and be most earnest in thy Desires, and importunate in thy Cries, Oh, what shall I do to be saved! Thou wilt, then, sadly see, that, of all Things, thou oughtest to have been most seriously solicitous about getting to Heaven, and escaping the Damnation of Hell, whilst thou hadst the favourable Opportunity therefor. Tho' thy Desires after Salvation are, now, but weak, and languid, yet, then, they will be most strong, and fervent. Thou wilt, then, most passionately long, Oh! that I were saved from this Misery, which my foolish Neglect has brought upon me! Oh! I would give a World, if I had it, for an Interest in Christ! Oh! for an Opportunity to make my Peace with God, and secure my eternal Wel­fare! And, with what Earnestness wilt thou, then, cry to God, to have Mercy upon thee, and save thee from the Place of Torment! So you find the foolish Virgins, at the last, and great, D [...], crying out, with bitter Anguish of Soul, Matth. xxv.11. Lord, Lord, open to us! So you see Dives, in the deepest Distress, crying, Luk. xvi.24. Father Abraham, have Mercy on me; and send Lazarus, that he may dip the Tip of his Finger in Water, and cool my Tongue; for I am tormented in this Flame! The [Page 430] least Degree of Mercy will, then, be welcome to thee, how much soever thou, now despisest the greatest. But, alass! all thy Cries, and Tears, will be in vain, and to no Purpose.

Well then; Let every Sinner be perswaded, to set himself, in good Earnest, about this great, and necessary Work, and heartily accept the Salvation which is now offered to him. If ever you escape Misery, and obtain Mercy; if ever you get safe to Heaven, and save your own Souls, you must be in Earnest about it. So great a Matter is not to be accomplished by vain Wishes, and ineffectual Desires. Therefore now apply thine Heart here­unto, and suffer no Difficulty to discourage thee herefrom.

But, I am sensible, there are two Objections, which Sinners are apt to make, against their being very solicitous about their own Salvation; namely; That they cannot [...]ve themselves, they cannot convert, and change their own Hearts; and that they have some Design to take Care of their Sal­vation, but hereafter will do as well as now; and so they neglect to do any Thing about it, in the proper Season of it. I shall, therefore, endeavour to obviate the Force of these Objections, by set­ting before you two necessary Directions. viz.

1. Do what you can about your own Salvation. Though it be true, that thou canst not save thy­self by any mere Strength, and Power of thine own; and those that would go about to perswade thee, that all lieth within thine own Power, do but endanger thy leaning upon a bruised Reed, and a broken [...]taff, whether they mean so, or no; yet, nevertheless, there is something for thee to do, which thou canst do, and must do, as ever you would hope to be saved. Christ therefore said, Luk. xiii.34. Strive to enter in at the straight Gate. God does not require more of any Man than he is able to perform. What he requireth more than [Page 431] thou hast Strength for, he standeth ready graci­ously to afford his Assistances to thee, to enable thee to perform it. But he requireth it of thee, to do thy own Part, what thou canst do, about thy own Salvation. Surely, nothing can be more rea­sonable than, that thou shouldest do what thou canst, in so important an Affair, and that thou shouldest look to, and rely upon, God to perform what thou art not sufficient for of thyself. And, unless you will do this, you may not reasonably expect any special Assistances from him. Where­as, if you conscientiously perform what you are able to do, you may, then, comfortably hope for the Divine Blessing to accompany your Labours, and make them effectual to your Conversion, and Sal­vation. Hence is that of the Apostle, Phil. ii.12, 13. Work out your own Salvation, with Fear, and Trembling; for it is God which worketh in you, both to will, and to do, of his good Pleasure. So that there is something you can do, and this you must do. Particularly, let me say,

1. You must endeavour to acquaint yourself with what God requireth of you. The Word of God is the Mean, and Instrument, which God himself hath appointed for this End, to bring Men to the Faith of Jesus Christ, and so to convert, and save them: therefore it is said, Jam. i.21. to be a Word able to save; and to make wise unto Salvation. 2 Tim. iii.15. If God should send an Angel, from Heaven, to you, he could not more fully, and plainly, tell you your Duty, and Interest, than they are already told you, in the Word of God; nor would one, coming from the Dead, be able to give you greater Confirmation, than what is already given, of the Certainty of the sacred Scriptures being a Revelation from God, and of the infalli­ble Truth of that Revelation. If therefore, O Sinner! thou wouldest make sure of thy Salvation, thou must attend upon the Means thereof, and that [Page 432] with Diligence, and Seriousness. And this thou canst do. Thou canst read, or hear, the Word of God, with the same Ease, and Attention, that thou canst any other Book, or Writing. To this End, therefore, you must be frequent in reading the sacred Scriptures, which are the Power, and the Wisdom, of God unto them that believe, and carefully weigh, and consider, what you read, not to satisfy a vain Curiosity, or to furnish you with Matter for Discourse, as it may be some do, but to inform, and direct, your Conscience, and Influ­ence your Practice, that you may know your Du­ty, and be ready upon every Occasion, to attend upon it. So must you search the Scriptures, for in them ye may have eternal Life. To this End you must also carefully attend upon the Word preach­ed, and not turn your Back upon it, as the Manner of some is. For God has appointed an Order of Men for this very End and Purpose, to explain, and apply, his Word unto the Hearts, and Con­sciences, of Sinners, that they may be awakened, convinced, and converted, and saved; and so, by, what is esteemed by many, the Foolishness of Preaching, it pleases God to save them that believe, 1 Cor. i.21. It is not, indeed, in the Power, or Holiness, of Ministers, that the Word they preach becometh effectual to the Conversion, and Salvati­on, of any Man, but only by the Blessing of God upon their Ministry; a Paul may plant, and Apollos water, but it is God only that giveth the Increase, 1 Cor. iii.6. But since the Ministry of the Word is God's appointed Way, to bring Home a poor wandering, lost, Sinner to himself, therefore you must be careful not to neglect these Means of Grace, by absenting your selves from the Mini­stration of the Word, for every little Business, and trifling Occasion, but you must make Conscience diligently to improve the Opportunities of wait­ing at the Posts of Wisdom's Gates, and hear that [Page 433] your Souls may live. And while you are hearing, give Attention unto the Things that are spoken unto you, in the Name of the Lord, and lose not the Advantage, by allowing your selves in sleep­ing, or your Minds in wandring, but stir up your selves, and give the more earnest Heed to the Things which you hear, and treasure them up in your Hearts, for your Direction in Life, that your Steps may be ordered in the Word of God. And be sure to cherish the Convictions you receive from the Word of God, of Sins to be avoided, and Duties to be performed, and never allow your selves to act contrary to the Light of your own Minds. Thus come to the Word of God, both read, and heard, with an open, honest Heart, that it may become a Savour of Life unto Life unto your Souls.

2. You must be frequent, and serious, in the Consideration of those Things which may be help­ful to quicken you to your Duty. This the Sin­ner can do, and this he must do. He can think; for the God that formed the Spirit of Man within, has made thee a rational Creature, capable of Thought, and Reflection; and you find that you can think upon your worldly Business, and view in your Minds what would be hurtful to it, and what would help to promote it. And can you not as well think upon your spiritual Concerns? What you have to do in them? what would further, or what would hinder them? And you must think, as you would hope to be saved; for you cannot imagine so vain a Thing as that God will save you without the Use of your own Reason, and Under­standing. The Want of serious Consideration is one of the greatest Reasons, why so many Sinners, under the Light of the Gospel, go on contentedly in their evil Ways, and refuse to be reclaimed; so said God of his ancient People, Isai. i.3. Israel doth not know, my People doth not consider, and there­fore articles against them, Ah! sinful Nation, a Peo­ple [Page 434] laden with Iniquities &c. This is what God re­quires of you, that you seriously bethink your selves, that you thorowly weigh Things in your own Mind, that you may be able to discern the Beauty, and Excellency, the Reality, and Importance, of serious Religion: Hag. i.7. Thus saith the Lord, consider your Ways. And this Method God has been wont to follow with his Blessing, for the Con­version of Sinners. So it was with the Prodigal, Luk. xv.17. when he came to himself, to the pro­per Use, and Exercise, of his Reason; and David tells us, Psal. cxix.59. I thought on my Ways, and turned my Feet unto thy Testimonies.

Well then, let every Sinner be persuaded to think, and weigh things in his own Mind; don't begrutch a little Portion of Time to think on the great Concerns of thy own Soul; but go alone, retire from Company, and worldly Business, and think seriously with thyself, what is thy present Condition? Whither art thou bound? What hast thou been doing all thy Life long? What art thou now doing for God, and thy own Soul? How do Matters stand between God, and thy Soul? Is thy Peace made with God? Think, O think with thy self, if thou shouldest die before to Morrow, (and thou dost not know what a Day may bring forth,) what will become of thy immortal Soul forever?

Think, my Friend, think what an awful, and critical, Judgment will unavoidably follow upon thy Departure out of this World: for it is ap­pointed unto Man once to dye, and after that the Iudg­ment. Heb. ix.27. How wilt thou be able to hold up thy Head before the tremendous Bar of thy im­partial Judge, if thou art found out of Christ, and in thy Sins?

And think of that long, and endless, Eternity thou art hastening into; an Eternity of Weal, or Woe, of the most compleat Happiness, or perfect Misery, thou art capable of.

[Page 435]Why, O Sinner, art thou so averse to serious Consideration! Is it because thou canst not bear the Thoughts of thy Guilt, and appearing before thy impartial Judge? Why surely, it is better for thee to bear the Thoughts, thereof, now, and timely prevent the ill Consequence, than forever to bear the Punishment of thy Folly, hereafter, in neglecting it, and to have thy Thoughts a per­petual Torment to thee, without a Possibility of escaping out of thy miserable Condition.

Would Sinners be persuaded to accustom them­selves to such Thoughts as these, though but for one half Quarter of an Hour in a Day, they would probably, have an happy Influence upon them, to bring them unto Repentance, and Salvation. Hear­ken then to the Wish of God, Deut. xxxii.29. Oh! that they were wise, that they did understand this, that they would consider their latter End.

3. Come to a Resolution to part with all that would hinder thy Salvation, and to perform every Thing that would forward it. He that has a great, and necessary Business upon his Hands, must rid himself of all that would be an Impediment to him, and improve every Thing that would help to fa­cilitate his Work. This is thy Case, O Sinner; thou hast the very important, and necessary, Work, of securing thy own Salvation, to Mind; and there is no Sinner but what may come to a fixed Resolution carefully to attend it, and to avoid what would hin­der, and do what would further him, in this great Business; as is evident, in that he would resolve, and practise accordingly, to abandon any of those sinful Courses he has been addicted to, (suppose Swearing, or Drunkenness,) and to perform known Duties, (suppose Prayer, Reading, Hearing, &c.) if thereby he might gain a great Treasure in this World. And wilt thou not do as much for thy Soul, as thou wouldest for thy Body, and to obtain the immense, and endless, Treasures of Heaven, as to get the fading Treasures of Earth!

[Page 436]Come then, O Sinner, come to a serious Reso­lution with thyself, to part with any Thing, and every Thing, which, upon a diligent Search, thou findest to be an Hindrance to thy Salvation; re­solve to part with the most delightful, and fondest, of thy Lusts, though it should, heretofore, have been as dear to thee as a Right Hand, or a Right Eye: thy Lusts of Impiety, and Profaneness, thy Lusts of Intemperance, or Uncleanness, thy Lusts of Covetousness, and Injustice, thy Lusts of rash An­ger, Malice, or Revenge, whatever it be that stand­eth in the Way of thy Salvation, come to a fixed Resolution to have nothing more to do with it. Say with penitent Ephraim, Hos. xiv.8. What have I any more to do with Idols? Come to a Re­solution to part with any of thy worldly Enjoy­ments, at the Call, and for the sake, of Christ; and let none of the Objects of Sense be preferred to the only Saviour: say with them, Isa. xxvi.13. Other Lords, besides thee, have had Dominion over us, but by thee only will we make mention of thy Name. Come to a Resolution, as much as possibly you can, to forsake the foolish, and vain, and wicked, Com­pany, that would entice, and draw you, into the Ways of Sin; say with him, Psal. vi.8. depart from me, all ye Workers of Iniquity.

And take up fixed Resolutions to perform every known Duty, and so to be found in the Way of the Blessing. Resolve, from this Time forward, to make it thy constant Endeavour to live according to the Dictates of thy Conscience, and to have a steady Regard to whatsoever the Lord thy God hath commanded thee, that you may walk in all his Ordinances, and Commandments, blame­less. You do, or may easily know the Command­ments; and, if you would enter into Life, let it then be your constant Care to walk in the Path-way thereof, the Way of Peace, and Life: say with him, Psal. cxix.176. I have gone astray, like a lost [Page 437] Sheep, seek thy Servant, for I do not forget thy Com­mandments. If once thou wouldest come to a fixed Resolution in this Point, thou wouldest not be far from the Kingdom of God.

4. Earnestly cry, and pray, to God, to save thee. The Lord is a God that heareth Prayers, and therefore unto him should all Flesh come, for all that Help they stand in need of. Though it be true, that no Sinner can save himself, yet, inasmuch as God is able, and willing, to save thee, therefore shouldest thou be earnest, and unwearied in thy sincere Prayers to him to bestow his Salvation upon thee. Prayer is of mighty Efficacy with God, to open the Eyes of the Blind, and to cleanse the le­prous Soul. Let no Man pretend, he cannot pray, he knoweth not how to pray. It is a vain Pre­tence, yea it is a false Plea. He that can speak can pray. Pray that God would teach you to pray. This God expects, and requireth, at your Hands, saying, Amos v.4. Seek ye me, and ye shall live. It is the Generation of them that seek him, that receive a Blessing from the Lord, and Righteousness from the God of their Salvation; and he hath not left thee without Encouragement to hope, that he will save thee, if thou wilt but be earnest, and diligent, in the Use of thy own Endeavours, and serious, and importunate, in asking this Mercy at his Hands: He hath told thee, Rom. x.13. Whosoever shall call upon the Name of the Lord, shall be saved.

Well then, O Sinner, retire into thy Closet, daily, and there pour out thy Soul unto God, in fervent Prayer, that he would work his own Work in thee; that he would effectually convince thee of thy Sin, and Misery, without which Conviction thou wilt never be in Earnest to be saved. Ear­nestly pray to God, to strengthen your Resolutions, and Endeavours, for a Life of Faith, and Obedi­ence, without which divine Assistance, they will all be but languid, and faint, and come to nothing. [Page 438] Earnestly pray to God, to discover to you the Worth, and Excellency, the Fulness, and Suffici­ency, the Compassion, and Tender-heartedness, of the Lord Jesus Christ; how ready he is to receive thee among his Disciples, and to bear with thy Weaknesses, and overlook thy Infirmities, and how every Way able he is to save thee, even to the uttermost; that in him, you may discern a Reme­dy for all the Diseases of your Soul, and may not be left to lie down in Despair. And earnestly pray to God, that, by the powerful Influences of his Holy Spirit, he would effectually draw you home to Christ, and enable you to come to him, and close with him, that, through him, you may obtain eter­nal Life: for no Man can come unto the Son, except the Father, which hath sent him, draw him, Joh. vi.44.

Suffer not a Sense of thy Sins to discourage thy Prayers; for though thou shouldest have been one of the most notorious, and flagitious Sinners, yet, if thou art not resolved to hold on in thy evil Ways, but, sincerely purposest to forsake them, and, in a Sense of thy Need of divine Help, wilt come and throw thyself at the Feet of God, with thy earnest Prayers, and plead his merciful Nature, and the Merits of his Son, he will not deny thee. Therefore God said, by his Prophet, Jer. xxix.12, 13. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you; and ye shall seek me, and find me, when ye shall search for me with all your Heart. Come then to this Conclusion with yourself, I must certainly perish, if God do not help me: I can but perish, if he should deny to help me; I therefore must, and will, try what sovereign and rich Grace will do for me; I will earnestly call upon the Name of the Lord; O Lord, I beseech thee to deliver my Soul!

Thus be frequent, and in earnest, in your Sup­plications to the God of all Grace, for the Bestow­ment of the heavenly Gift upon you; and humbly [Page 439] say, before the Lord, with good Iacob, Gen. xxxii.26. I will not let thee go, except thou bless me. And think not to obtain the Blessing, without asking, and striving for it. Let the Sense of the Danger thou art in of coming short of it, make thee the more importunate, and unwearied. I will leave with you the Words of Ionah's Mariners, Jon. i.6. What meanest thou, O Sleeper! Arise, and call upon thy God; if so be that God will think upon us, that we perish not.

These Things thou canst do; and do you but do what you can, and God will not be wanting to help you. And then,

2. What thou meanest to do, for thy own Sal­vation, do now. There is many a Sinner, who, at last, misseth of Salvation, purely by his delay­ing to improve the proper Season, of obtaining Mercy, till it is over, and gone. He is ready to think, that it is but a reasonable Thing, that he should forsake his Sins, and lead a new Life, that he should accept of Christ, according to the Offer of the Gospel, that so he may be found of him, in Peace, at the great Day, and he purposes to do so, some Time, or other, before he dies; but, for the Present, he has this Business to mind, and that Lust to gratify, and therefore he must put off the Concerns of his Salvation, to a more convenient Season.

But know, O delaying Sinner, that thou actest the most foolish, and unreasonable, Part that can be; and that not only of postponing a Business of the greatest Consequence, to that which is of lit­tle, or no Moment to thee; but, in Running the desperate Hazard of thy never being saved at all. For, besides, that the Objection against minding thy Salvation, and the eternal Concernments of thy Soul, will be as strong, if not stronger, to Morrow, than it is to Day, because Sin will have gotten the faster Hold on thee, and thou wilt have [Page 440] the more to repent of; I say, besides this, for ought all that thou knowest, thou mayest not have an other Opportunity to regard thy eternal Salva­tion in, if thou dost not set thyself to improve the present now.

Now, through the Grace, and Patience, of a good God, thou hast a fair Opportunity to secure thy everlasting Happiness; Christ is now standing at the Door of thy Soul, and loudly, and earnestly knocking for Entrance; He is now wooing, and entreating thee, with many very powerful Argu­ments, and Perswasions, to give a due Entertain­ment unto his Gospel, to believe the Reports of it, and accept him for thy Saviour, to obey, and fol­low him, and live. What would the damned Spi­rits, in the infernal Prison, give, were it in their Power, might they enjoy but one such precious Opportunity, as you are now favoured withall!

But if you slight the Means, and despise the Day, of Grace, and neglect to improve the present Season, wherein the Patience, and Long-suffering, of God, is waiting upon you, you do not know, but the holy God may be provoked to give you up to penal Obduration, to Blindness, and Hard­ness, of Heart, that seeing, you shall not see, nei­ther shall you understand with your Heart, and convert, and be healed; for he hath said, Gen. vi.3. My Spirit shall not always strive with Man.

Or, however, for ought that you can tell, Death may come upon you speedily, and suddenly, and put an utter End to all your Opportunities, e'er you are aware; and then the Day, and Means, of Grace, will be at an End with you forever; for there is no Work, nor Device, nor Knowledge, nor Wis­dom, in the Grave, whither thou goest. Eccl. ix.10. Then though thou shouldest seek the Blessing, care­fully, and with Tears, yet wouldest thou be ut­terly rejected, and find no Place for Repen­tance.

[Page 441]Oh! then, I beseech you, my Friend, set thy self hereunto in good Earnest, now before it be too late; now, be exceeding solicitous what you must do to be saved; now, lay hold on the Salvation that is tendered unto you; accept the Lord Jesus, with all his pardoning Mercy; plead the Merits of his Obe­dience, and Suffering, for the Forgiveness of your past Sins, the subduing of your Corruptions, the quickening of you in Grace, and Holiness, that you may be enabled so to run as to obtain the incorrup­tible Crown: and do with your Might, what your Hands find to do, in this important Work, and that now, while you have a Price in your Hands therefor; and be not such Fools as to neglect it, until the Night come wherein no Man can Work.

And remember, that thy Soul, thy All, lies at Stake. And since the eternal Welfare of thy pre­cious, and immortal, Soul, depends upon your wise Improvement of the valuable Opportunities, and blessed Means, which God, in his infinite Goodness, hath put into your Hands; and you know not for how long, or short, a while, these Advantages shall be continued to thee; but may be sure that thou now hast a good one, therefore, now, arise thou, be up, and doing, the Lord be with thee.

I conclude all with that earnest Address of the Apostle Paul, 2 Cor. vi.1, 2. We, then, as Workers together with him, beseech you also, that ye receive not the Grace of God in vain: for he saith, I have heard thee in a Time accepted, and in the Day of Salvation have I succoured thee: behold, now is the accepted Time; behold, now is the Day of Salvation.

Thus, my Brethren, I have, through the Favour of God, in sparing, and enabling, of me, set before you the great Doctrines of the Gospel, and opened to you the true Way unto Life, and Happiness; and endeavoured to move you with the most cogent Reasons, and pressing Arguments, to secure your [Page 442] own Salvation, by a Life of Faith, and Holiness: and may God, of his infinite Goodness, so set these Things home upon our Hearts, and the Hearts of our Children, that I who have spoken them, and you who have heard them, (and they that shall read them,) may not fail of the Grace of God, but may happily meet together in the Redeemer's Kingdom above, and shout our incessant, and endless, Praises, to God, and the Lamb.

Now, unto him that is able to keep you from fal­ling, and to present you faultless, before the Presence of his Glory, with exceeding Ioy; to the only wise God, our Saviour, be Glory, and Majesty, Dominion, and Power, both now, and ever. AMEN!