COuld I Preface this Exercise with any thing , which through Grace would force its own Application , and lye lieger in your Consciences , to mingle with every Sermon you shall hear ; that these Sermons may influence your Lives , so that your profiting ( though you modestly vail it , yet may shine through the vail , and ) may appear unto all men , so as to commend Religion in them who are prejudiced against it , and to encourage those who have made some entrance into it ; then you and I , when we shall meet in Glory , shall bless God for this Exercise .

Shall 's try , Christians , what may be done ? Conscience do thine office , and through Gods assistance , I 'll endeavour to do mine .

John Baptist was Bodily in Prison , Spiritually in Heaven ; he is not sollicitous about himself , but his Disciples , and therefore sends them to Christ : As a dying Father consigns his Children to a faithful Tutor , and then dyes quietly ; he had instructed them while he could , and now recommends them to Christ . When John's Disciples were gone , Christ askt the people , who used to flock after Johns Ministry while he flourisht , but now grew cold upon his long Imprisonment ; Christ asks them what end they proposed to themselves ; what went ye out into the wilderness to see , a reed shaken with the wind ? q. d. You could not look upon John to be a light , hollow , empty Preacher , to bend with every wind and wave . But what went ye out for to see , a man cloathed in soft rayment ? q. d. You could not expect any thing smooth and delicate ; John was no Court Preacher , if he had , he would not be so long in Prison , and now in daily danger of his Life . These two Metaphors shew what John was not like : my Text lyes in the question , which is not Negative , but Affirmative ; they lookt upon him as a Prophet ; an extraordinary person sent from God ; yea , saith Christ , and more than a Prophet ; that is , John spake of Christ in another manner than the former Prophets ; they spake of him as a great way off , John points to him as (a) (a) Joh. 1.29 . present : Behold the Lamb of God , which taketh away the sin of the World . I know some give quite another sense of the words , which I will not so much as mention , but presently propose what I take to be the summ of the Text.

Doctrine . We should strictly and frequently call our selves to an account , that we may the better give an answer to Christs question , what end we propose to our selves in attending upon the Ministry of the Word .

'T was but a little while since , there was a general flocking after John Baptist , as if they would turn the City into a Wilderness , and make the Wilderness the City . (b) (b) Joh. 5.35 . He was a burning and a shining light , and ye were willing for a season to rejoyce in his light ; but that flash is over , and now they are flocking after Christ with like affection . Christ doth as it were say to them , 'T is a foolish and ridiculous lightness to run after the best Preachers in the World , without proposing some end unto our selves beyond the vanity and pomp of the World , some fruit that may remain . The blessed Apostle would have those that had been his Hearers to call themselves to an account ; examine themselves (c) (c) 2 Cor. 13.5 ; put such searching questions to their own Consciences , whether they be in the Faith ; whether the Doctrine of Faith hold them , that they do not fwerve from it ; and whether the Grace of Faith be in them , that they live by it ? If not , they can't expect that Christ should approve of them .

I shall endeavour to make my way to the stating of the Case , thorow the explaining of the Doctrine by these Propositions .

Proposition 1. John Baptists Ministry was the best in the world , when he began to Preach ; and all people that had any care of their Souls went out after him : His Ministry differed from the ordinary Ministry of the Times : He cryed not up Humane Inventions before Divine Institutions ; but with holy vehemency press'd the necessary Doctrine of Repentance ; a Repentance upon which they might expect pardon of sin (d) (d) Luke 3.3 . ; and 't was convincing where 't was not converting ; those that loved their sins better than to yield : 'T was of Divine Authority , yet they loved their credit better than to affirm 't was but of Humane Authority . (e) (e) Mar. 11.14 , 32. In short , his main design was to bring or send persons to Christ . I Baptize you with water (f) (f) Mat. 3.11 , 12. to repentance ; but he that cometh after me is mightier than I , whose sho●s I am not worthy to bear ; he shall Baptize you with the Holy Ghost , and with f●re : Whose ●an is in his hand , and he will throughly purge his ●●●or , and g●th●r his w●●at into his ga●ner ; but will burn up the chasf with unqu nchable fire . ( q. d. ) Christ will Baptize with the pouring out of his Spirit on Believers , and with that fiery tryal which shall refine the Gold from the Dross , and winnow the Wheat from the Chaff , he will gather the Faithful into his Heavenly Kingdom , and burn up Unbelievers with unquenchable fire .

Prop. 2. Persons of all ranks , with some kind of pains and self-denyal , followed John Baptist for his convincing Instruction (g) (g) Mat. 3.5 . : Some were savingly converted , and got that good by his Ministry which they made good use of many a year after : 'T is said of Apollos (h) (h) Acts 18.25 , 26. , that he knew only the baptism of John : He taught diligently the things of the Lord , and with the help of what he got by Christian Conference , he mightily convinced the Jews that Jesus was the Messiah ; but besides few such ,

1. The Pharisees they followed him , who were themselves the most applauded Preachers among the Jews ; they , whose Dictates were taken for Oracles ; they left the chair of Moses to hear this Elias .

2. The Sadducees , who denyed the Resurrection , and the Immortality of the Soul ; John asks them (i) (i) Mat. 3.7.8 . , Who hath warned you to flee from the wrath to come . q. d. You Pharisees are so conceited of your own Righteousness , that you think you are in no danger of Hell ; and you Sadducees think there is none . John presses both to Repentance , that might evidence it self by its fruit to be sincere .

3. Persons that pretend nothing to Religion , but were so infamous for gross wickedness , that every one who valued his Reputation , shun'd being seen in their company . (k) (k) Mat. 21.31 , 32. The Publicans and the Harlots got Heaven by believing .

4. Souldiers , that the Romans kept to maintain their Conquest of Judea ; such do not use to trouble themselves with Cases of Conscience . (l) (l) Luke 3.14 . The Souldiers also demanded of him , saying , And what shall we do ? He doth not blame the employment , but regulates their behaviour .

5. Courtiers , who could not bear plain dealing , yet could expect no other from him . They could not but fear him , though they did not love him . 'T is said that Herod himself (m) (m) Mar. 6.20 . feared John , knowing that he was a just man , and an holy , and observed him ; and when he heard him , he did many things , and heard him gladly . As if he would bribe his Conscience by parting with some sins more quietly , to give him leave to keep others , that he could not part with . And thus you see what a Congregation John preached to .

Prop. 3. Those that attend upon the Ministry of the Word , they do , or should propose unto themselves some End why they do it . Those who through Grace propose a good end to themselves , they always obtain their end ; they (n) (n) 2 The. 2.10 . who receive the truth in the love of it , shall be saved : But for the most ,

1. Some propose to themselves no End at all ; neither can they so much as speak sense to any one that shall ask them why they come there : I cannot better express it , than in the words of the Divine Historian , in describing of that rout , truly so called ; ( though he names it a Church ) (o) (o) Acts 19.32 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the assembly was confused , and the more part knew not wherefore they were come together . I am loth to say this description fits too many Congregations .

2. Some propose to themselves Ends down-right sinful ; viz. Some to catch at expressions , for the exercise of their frothy Wits over a glass of Wine . (p) (p) Isa. 28.22 . Be not mockers , lest your bands be made too strong for you to break . Some to ensnare the Minister ; we need not think it strange , for they dealt so with our Master . (q) (q) Mark 12.13 , 14. They send unto him certain of the Pharisees and of the Herodians to catch him in his words ; and they pretend a scrupulous Conscience ; they say unto him , Master , we know that thou art true , and carest for no man ; for thou regardest not the person of men , but teachest the way of God in truth : Is it lawful to give that as Tribute to Caesaer , which Moses appointed for the use of the Sanctuary ? Christ doth as it were answer them ; If 't were really a Case of Conscience , they would not stick at paying both ; the one because they must , the other because they ought . Some get into the greatest crowd for the advancement of their diving trade of picking pockets , they not at all observing , how the Devil tricks them of their Souls for perverting the ends of the Gospel .

3. Some propose Ends frivolous and trifling ( though they are sinful too ) ; e. g. some to see fashions ; some to be taken notice of among serious Christians , for Worldly , not Spiritual advantage .

Prop. 4. Those that propose a good End , must call themselves to a strict and severe account , how that end is obtained or lost . A slight account is in some respect worse than none at all ; for by a shuffling account you do but as it were bribe Gods Officer ( natural Conscience ) to respit you from time to time , till Death surprizeth you with a summons to give up your account to Christ himself .

I 'll name four Metaphors which will illustrate and prove this .

1. We must give such an account as a Scholar to his Teacher , of what he learns : (r) (r) Mar. 4.13 . And he said unto them , know ye not this parable , and how then will ye know all parables ? q. d. If you understand not those similitudes that most plainly shew you how you must receive the Word , if ever you get saving benefit by it , how will you ever profit by any thing else ?

2. You must give an account as a Steward to his Master ; (s) (s) Luk. 16.2 . Give an account of thy Stewardship , &c. But here 's the difference between being Stewards to our Heavenly , and to an Earthly Master ; Christ and his Servants have but one and the same interest ; if we improve whatever he intrust us with for our real profit , we do thereby give him the Glory he expects , and he will accept of our accounts .

3. We must give an account as a Debtor to our Creditor . (t) (t) Mat. 18.24 . The Kingdom of Heaven is likened unto a certain King which would take account of his Debtors , and when he had begun to reckon , one was brought unto him which ought him ten thousand talents , &c. We are so far sinfully indebted to the Justice of God , that unless we be discharg'd upon our Suretyes payment , we must be imprisoned with Devils unto Eternity .

4. We must give an account as a Malefactor to a Judge : (u) (u) Mat. 12.36 . Every idle word that men shall speak they shall give account thereof in the day of Judgment , for by thy words thou shalt be justified , and by thy words thou shalt be condemned . Unprofitable words cannot scape being accounted for . Let 's fulfil all these Metaphors in calling our selves to account ; and when we have done that , we have not done all ; for ,

Prop. 5. The strict Account we take of our selves must be frequent . Every Christian is Christs Garden , that drinketh (w) (w) Heb. 6.7 . in the rain that cometh oft upon it : As there must be frequent Showers on Gods part , so there must be frequent Weeding on our part , or no Blessing to be expected . This is not a Duty that can be dispatcht at once ; those that do not often account , never account as they ought . Methinks I may allude unto the dying words of Elisha to Joash (y) (y) 2 King . 13.18 , 19. , when he bid the King smite upon the ground , without prescribing how oft ; but when he smote only thrice , the man of God was wroth with him , and told him , he should have smitten oftener . What , do you reflect upon your selves only upon some qualm of Conscience , or upon some rouzing Sermon , or upon some startling Providence ? Don't you know that your hearts are incredibly deceitful ; Satan perpetually watchful to steal away the Word , and he will do it unless you (z) (z) Ps. 119.11 . hide it in your heart . Your ordinary Experience tells you , that you never let your accompts run on to any length , but they are intangled ; and that your frequent self-reflections are always blessed with growth of Grace . But I 'll come to some Inferences from the Doctrine .

Infer . 1. It is not the bare hearing of the best Preachers in the World that will save you . Though a Minister be never so successful in the Conversion of Sinners , unless your Souls be Converted , you had better never have heard him . Let not any scoffing Atheist say , Then I 'll never hear any of them more . Sirs , pray believe this one word ; that will not make your Damnation more tolerable . (a) (a) Ezek. 20.32 , 33. That which cometh into your mind shall not be at all ; We will be as the Heathen , as the families of the Country , to serve wood and stone . As I live saith the Lord God , surely with a mighty hand , and with a stretched out arm , and with fury poured out , will I rule over you . God will not send his Word to a people , and leave them at their liberty to continue in their infidelity , or to return to it at their pleasure ; if they will live as Heathens , their Condemnation shall be far worse .

Infer . 2. Many persons , who lay aside other Business , spend much time , and take much pains to hear the best Preachers , but they either not proposing , or not pursuing a right end , renders all they do worse than nothing ; and they drop into Hell , while they seem to be knocking at Heaven door . We read of five thousand Men , besides Women and Children ; ( may we not moderately reckon the Women and Children to double the number ? ) (b) (b) Mat. 14.15 . &c. and 15.32 . &c. these poor people when they came from home took Provision with them for several days , drank Water , lay several nights upon the ground in the open Fields , staid after their Victuals was s●ent , till they were scarce able to get home for saintness ; all this appears by having Baskets so ready to gather up the Fragments ; whereas in the Wilderness there was none to be bought or borrowed . But alas ! How few of this Ten Thousand were then savingly Converted ? We read not of any great numbers of Converts by Christs Preaching , for Christ but covertly and sparingly discovered himself to be the Messiah , least he should hinder the main thing he came into the World for , viz. to dye for sinners ; for (c) (c) 1 Cor. 2.8 . had they known him , they would not have Crucified the Lord of Glory . Besides , Christ told his Disciples , (d) (d) Joh. 14.12 . their Preaching should be followed with the Conversion of more Souls , than his . Pauze a little , and think , how many will tell Christ they have heard him Preach in their streets , and they have followed him into the Wilderness ; they have there wanted their sleep in the night , and gone with a hungry belly in the day , for which Christ fed them by Miracle ; and yet Christ will profess unto them , I never knew you : depart from me ye that work iniquity (e) (e) Lu. 13.26 , 27. . Let me follow these Inferences with a word or two of ,

Reproof . 1. Of those whose other Duties do not hold proportion with their Hearing . Mistake me not ; I had rather never speak word more while I live , than speak a word to gratifie scoffers at Religion , who scornfully twit those that are better than themselves with their Hearing so many Sermons ; but yet I dare not sooth up those in their Hypocrisie , whose Religion lies all in Hearing of Sermons , as if there were no other Duties to be minded ; no Family Duties , no Relative Duties , whereas only Hearing will make at best but rickety Christians .

2. They are also to be reproved , that only go to See a Sermon . What went ye out into the Wilderness to see ? What ? To see Fashions ? They can give a more exact account of every fantastical Dress , than of any one savoury Truth they heard ; whereas 't is said of Christs hearers (f) (f) Luk. 4.20 . , the Eyes of all that were in the Synagogue were fastened on him . A wandering Eye is an infallible evidence of a wandring Heart . But I 'll come closer to the Case , in a Use of

Exhortation : With Directions to all sorts of Hearers , that they would sorthwith set upon the practice of this great comprehensive Duty , to give Christ a satisfying account , why they attend upon the Ministry of the Word . Every one must give an account of himself to God . That you may do it with Comsort , take these or such like Directions .

Dir●cti●n 1. Set your selves towards the removing of those Hinderances ; whi●h ti●l you i● good earnest set upon the removing of them , you can never give a good account to your selves , much less to Christ , of any Soul-business . I 'll name but four , and with the naming of them give a word of Direction how to attempt their removal : e. g.

1. The state of Vnregeneracy is a dead weight to the Soul ; it keeps it down from lifting up it self Heaven-ward . One dead in sin , blesseth himself that his Conscience is not troublesome ; i. e. 't is neither squeamish to boggle at sin , nor inquisitive after the danger of it . The only Remedy I shall name is this ; viz. Mind Conversion as far as 't is possible for an unconverted person to mind it . How far is that ? Thou canst never tell till thou hast tryed . Query , Whether ever any pusht this forward to the utmost , and missed of Conversion . Not that any thing an Unconverted person can possibly do , can merit Grace ; but the Soul 's holding on in its attempt , and in some measure breaking through the Corruptions and Temptations that way-lay it , is a token for good , that the Spirit of Grace is hopefully at work , to bring over the Soul to Christ ; the Spirit of God saying to that Soul , what David said to his Son Solomon , (g) (g) 1 Chr. 22.16 . Arise and be doing , and the Lord be with thee .

2. The second hinderance is love of Ease . Persons don't love to meddle with that which they apprehend will be a troublesome business . What ? To be always upon our watch ? To be always examining , why , and to what end , we so much as hear a Sermon ? This is wearisome and intolerable . For Remedy ; Rouze up thy Soul , as thou would'st do thy Body in a Lethargy ; thou wouldst then be jogg'd and pull'd , and shook ; there 's more need in thy Soul-Lethargy : 'T is the voice of him that deserves to be thy Beloved that calls thee ; do not give an answer directly contrary to Christs Spouse ; (h) (h) Cant. 5.2 . I am awake , but my heart is asleep .

3. A third hinderance is Vnbelief . ( As to this ) I speak not now of the state of Unbelief , but they do not believe this to be so needful as 't is represented . The truth is , if we run up sins into their causes , we shall find Vnbelief to be the most teeming Mother of most omissions , and of more than omissions : e. g. Why do you omit such a Duty ? I do not believe it to be necessary . Why do you not reflect upon the Duties which you do not omit ? I do not believe God requires it . For cure ,

Consider , you have more grounds and Motives for Faith in this matter , than you have for any thing you practise . e. g. You Pray , ( I hope you do , I would not have my supposition fail me ) 't is more your Duty to reflect why you Pray , and how you Pray , than 't is meerly to Pray : you may teach a Parrot to speak words of Prayer , but 't is a special exercise of Grace to Pray aright as to the manner of it . So , you believe 't is a Duty to attend upon the Word , 't is more your Duty to propose a right End , and to reflect , how that end is pursued , attained or lost , than 't is barely to hear . Pardon me , if I use a nauseous Metaphor to set forth an odious sin : Some of you bring your Dogs with you , and they hear the sound of words , lye still , and depart when the Sermon is ended . Upon reflection , you 'l be ashamed to do no more .