The great evil of procrastination, or, The sinfulness and danger of defering repentance in several discourses / by Anthony Walker ...

THE Great Evil OF PROCRASTINATION . OR , The Sinfulness and Danger of Defering Repentance . In Several DISCOURSES .

By Anthony Walker , D. D. Rector of Fyfield in Essex .

LONDON , Printed for Nathanael Ranew at the Kings Arms in S. Paul's Church-Yard . 1682.

TO THE HONOURABLE THE LADY Frances Shane . Good Madam .

I Easily foresee your Ladyship , will be somewhat surprized to find your honourable Name prefixt to so inconsiderable a Piece ; And I confess you● may be justly ●empted to think , what the great Augustus said to him , who entertained him with a slender Supper , and with rancid Oyl : I knew not before that you and I were so familiarly acquainted , and it may increase your wonder to find your Name before the Sermons preach'd at their Funerals , whose very Names 't is like you never heard before .

For the first , I acknowledge I have much cause to wish the Present I make you , were more proportionable to your Ladyships merit , and more worthy your Acceptance , but the less it deserves , the more it needs the shelter of such a Patronage , and how mean , and even affectedly plain , soever the manner of handling them is , the Truth and Duties treated of are of great concern and moment , and highly useful and necessary ; and though as to the main , they come too late , ( which is your Ladyships Praise and Happiness ) to assist and direct you ; your early Piety , and eminent Vertue , being already so far advanced , in what they are designed to excite in others : Yet they may Comfort you , and Incourage your Progress in that good course , you have so far , and so happily proceeded in already , and may remain as a Testimony of the just Value I have for that serious Strictness you own and practise , in the Work our great Master hath given us to do : and wise Vigilance you use to be found so doing , whensoever He shall come to call you , and may gratify my innocent Ambition , to let others know the Honour you have allowed me in your Friendship .

As to the second , t is true the occasion of printing them is wholly owing to two Funerals , but this was meerly accidental , for they were extorted from me , by those who were indeed Auditours at Church , but not Guests at the Funeral , and therefore I have divested them of that Character , by omitting the Testimonies I then gave to the Memory of my Friends , that that might give no Diversion to the main Design .

But Madam , I fear your Ladyships quicker thoughts will start a third Objection , more difficult than either of the former ; that is , suspect I deal with you , like some non-solvent Debtor with his impatient Creditor , design to while you off with this poor Trifle , instead of paying the Debt you have so long expected , and so often demanded , that is , the fuller Account of the Life of your incomparable Aunt , and the Collection of her excellent Papers .

Madam , I must own my self indebted to your Ladyship in this particular , as also to the Expectations and Desires of many other worthy persons , to whom the short Memoirs annexed to her Funeral Sermon have been so useful , and therefore so acceptable . And therefore I ingeniously confess , I think my best Plea will be to plead guilty of too much Delay , though I want not just Excuses to alleviate the Fault : but I rather choose to renew my Promise of the speedyest Diligence , when this small Work hath past my Hands , to reassume and finish what I had so many Months since made a good Progress in , and by Gods Permission and Assistance shall draw the Portracture of that great modern Pattern of Piety , out of her own Papers ; shewing the Steps by which , and Method in which that blessed Saint arrived at that eminent Height , in the power of Godliness , and kept her self in the Love of God . And I hope I shall not again desist from that Undertaking , till your good Ladyships Desires be gratified , and Commands obeyed in that particular , as they shall be with all sincerity and readiness in all things else ( for I know you can injoyn nothing but what is Just and Honourable )

By good Madam , your very good Ladyships most Faithful , and most Obedient Servant A. Walker . March , 9. 1680 / 1.

AN ADVERTISEMENT To the Christian Readers , Especially His own Parishioners , concerning the Publication of these Sermons . Most Loving , and much Beloved Neighbours .

IT will , 't is like , seem strange to you , that I single out these plain Sermons to be made publick , rather than any of those many I have delivered to you in the long course of my Ministry , and some of which 't is possible you may judge more worthy of the Light , and would have rather chosen for your Use ; It is fit therefore I give you an account of the Publishing these . Let me therefore first assure you , it was not Originally my own Inclination which led me to it , but the earnest Intreaties of others .

And how stale soever this Pretence is , yet when ever it is true and real , ( as 't is very much so in my present Case ) it retains its weight , and is a just Apology , at least as much as such an Undertaking needs .

Being sent for in the latter part of the last Month , to Preach a Funeral Sermon in London , for a very kind and worthy Friend , I was desired by one of his neer Relations to Print it , which I resolvedly refused ; requesting and obtaining to be excused , without Unkindness or Offence taken . But though I had silenced the first Motion , I found it harder to resist a second , for before I left the City , I was set upon by one , who heard Occasionally , as not Concerned in the Funeral , who prest me with so much earnestness in his own Name , and as he told me , in the Name of many others who engaged him in it , for the first , and in Discourse , for the second also , Preached at the same Church upon the like Occasion , some while since , adding an Offer to pay the Charge of the Impression , which though kindly meant , I judged indecent to accept of . We parted without my yeilding farther , or promising more than that I would consider of it : which some days after my Return I did accordingly .

In this Deliberation , I well knew the plainness of these Sermons , and how unfit they are to bear their Censure , whom nothing pleases but height of Phansy , sublime Notions , and elaborate Periods . On the other side I could not deny the Weight of their honest Argument , who desired to have them . viz. The Benefit they reapt by hearing them , and the desire and hope that themselves with many others might reap more by reading them . Hereupon I thought the Hazard of my Reputation , ( as to Eloquence and Learning ) was but a small Stake to be ventured against the hopes of doing good to Souls , and might be safely ventured , and would be profitably lost , if the other were attained and won . And for the probability of that I concluded the Judgment of the Hearers was not to be despised ; For if our Church allow , ( as it doth allow ) a Judgment of Discretion to private Men in greater Matters , much more may they claim it in what so neerly concerns themselves : as to know what most Convinces , Instructs , Affects , and edifyes them .

'T is true , I confess , the Preacher best knows what Pains and Study his Composures cost him , and is highly concerned not to do Gods Work negligently , nor offer to him what cost him nothing , yet for all that , the Hearers best know what sinks deepest into their Hearts , and most powerfully awakens them , and draws them from Sin to God . As the Cook may best compute the Charge in the Kitchin , and what Cost and Art was bestowed in dressing of the Feast , yet the Guests at the Table are better Judges what pleases their Pallates , agrees with their Stomachs , and by an easy Digestion turns to good Nourishment , and ministers both Health and Strength , as that often doth , which wants the highest Seasoning . Plain and honest Christians like their Spiritual Food never the worse , though it be not disguised like an Oleo or French Dish , till they cannot know what 's set before them . And St. Paul who had good Skill , as well as good Authority in these Matters , exhorts us to strive to Excell , to the edifying of the Church , rather than to be Barbarians to our Hearers , and leave them so to us , though they should admire us much , for understanding us little , or not at all .

When such Thoughts as these , had inclined me to Gratify the desires of the two former , I concluded to add the third , which had been acceptable to some of your selves . And I hoped they all together might be useful to you , for whose Sakes I chiefly esteem myself to live and work .

The Scope and Substance of them all , is ultimately the same , and like Lines drawn from distant and opposite Poynts , they touch and end in the same Centre , against Procrastination , or delaying a sound and thorough Turning unto God . And indeed this is so useful and necessary a Point , that there is no String I have so often toucht upon in my Ministry , and have had I confess , some remote Thoughts of Publishing for your Benefit , no less than twelve Discourses upon several Texts , handling the same Design with great Variety , even as these three do at present .

And I will neither be afraid , nor ashamed to Whisper to you , though some over-hearing me should make a bad use of it , what hath caused me to bend my Ministry so frequently this way .

When I had been some time engaged in the Sacred Office , ( though I began neither hastily nor early ) having , I hope from God , a great sence of the Weight of that Imployment on my Heart , and desire to do good to Souls , and being conscious to myself of my Inabilities , amongst other Means I used to acquire some Sufficiency , one was to enquire of the most Learned , Grave , Conscientious , and Experienced Ministers for Direction ; and one Query I propounded was , what Subjects , or what Texts , they had found most useful , and most successful , to Awaken , Convince , and Convert their Hearers . To which a very Holy , Learned , Aged , and Experienced Minister replyed , by naming a Text against Procrastination ; adding he never found his Ministry so successful upon any , as upon that Subject , upon which very Text I have preached many Sermons since , and never any with more Approbation or Acceptance , and I humbly hope not without Benefit to many Souls . This was the first Occasion which led me to so frequent Preaching upon Texts , from whence I might pertinently press you to speed in the Work of God , and to discover the Sin and Danger of Delay . But I have had two great Arguments since to confirm me in this Practice ; the one from a great Example , the other from a very comfortable Experience .

The Example is that of the never enough Celebrated , Apostolical Divine and Preacher , the Holy and Blessed Archbishop Usher , who in those useful Sermons , preacht at Oxford , though Printed but from imperfect Notes , taken from his Mouth , and now in the last Edition added to his Sum and Substance of Christian Religion , in which he seems to design a gradual chaining such Texts together , as may bear Discourses tending to lead men from a State of Nature , through Grace to Glory begins with Heb. 4.7 . He limiteth a certain Day , saying to Day , &c. Upon which he hath two Sermons Intituled speedy Conversion , the only means to prevent Imminent Destruction , as if he had told them all his following Labours would be lost , and do them no good , if they did not yield first to cast off their Delays , &c.

The Second is from my own Experience , the most signal Seal and Crown God ever vouchsafed to honour my Ministry by , being gained in the pressing the same Argument .

This I tell you with innocent Freedom , to beget in you an esteem of this Subject , men seldom profiting by what they undervalue . And though God confines us not to one Subject ( nay expects we reveal to you the whole Counsel of his Will ) much less confines himself , but works by what Instruments he pleases , and by what Tools he pleaseth in their Hands , yet a good Opinion of the Medicine helps the working , and is half a Cure , and we like a Remedy that carries a Probatum est , hath been approved useful . There 's more hope that may help us , which hath been helpful unto others ; 'T is good being in Gods Way , and not only our Expectations may be raised , but our Faith strengthened for receiving good by those Means , by which others have received it already .

I therefore Exhort , Beseech , and Ad●ure you by all the most Serious and Sa●red Words I can use to you , by all the Awe wherewith you Revere Gods Au●hority , and by all Submissive Grati●ude , by which you Prize the conduct ●f his wise and faithful Methods and Counsels , and by the quickest Sence you ●an as wise Men , have of your infinite ●nd eternal Interests , as ever you hope ●o see Gods Face in Peace , or escape ●is everlasting Wrath , and would not ●nstead of lifting up your Heads with Boldness , and exceeding Joy at the ●oming of our Lord , cry to the Rocks ●o fall upon you , to hide and cover you ●rom his Presence . Rouse up your selves , shake off your loytring Humour cast away every Weight that Cloggs you in your Speed ; and what you do , do quickly . Who knows what a Day may bring forth ? therefore now or never , now is the accepted Time , now is the Day of Salvation . Therefore seek the Lord while he may be found , call upon him while he is near , there is a time when he will not be found . They shall seek me early but shall not find me , the Sluggards early is too late with God ; God hath long waited to be Gracious , but he will not alwaies wait , nor shall his Spirit alwaies strive . God hath long expected you , he thinks long , and even longs for your Return . How long ye simple ones , how long will ye love Vanity , how long shall vain Thoughts lodge within thee , wilt thou not be made Clean , when shall it once be ? Make not God lose his Longing lest abused Patience kindle into such Fury as shall burn to the nethermost Hell , and none can quench it .

'T is hard to stop my running Pen in such a Current , but I will check it , and refer you to the Sermons for more pressing Arguments . These things have been often ecchoed in your Ears , enough to make them tingle ; I now put them into your Hands and Houses , and lay them before your Eyes , read them attentively , consider them Wisely , practise them Faithfully , and Pray earnestly that God would bless them to you , as I shall not cease to do in your behalf , and set this little Book in some conspicuous Place , that it may be your Remembrancer when you do but glance your Eye upon it ; and as often as you see it , ask your Consciences , have I yet obeyed the Errand , on which God sent that little Messenger ? Am I ready for Christ ; have I finished the work God sent me into this World for ; bear I such Fruit as God expects from every Tree he plants in the Vineyard of his Church ?

Now the God and Father of our Lord Jesus Christ , who has so loved us , as to give us his dearly beloved Son to Dye for us , and will speedily send him again to Judge us . That great lover of Souls who hath sworn he desires not the Death of a Sinner , but would have all Men to be Saved , and come to the Knowledg of the Truth , inable you in this your Day , to know the things which belong to your Peace , before they be hidden from you ; that when ever he shall come who hath said so often behold I come quickly , you may lift up your Heads and not be ashamed , and your Hearts may Eccho with Faith and Joy , even so come Lord Jesus . So Prayes , dear Neighbours ,

Your faithful Monitor , and Willing Servant in the Things of Christ , Anthony Walker . Fyfield March 9 , 1680/1.

THE CONTENTS .

Serm. I.

AGainst the Neglect of present Readiness for our Lords Coming .

Upon St. Luke 12.40 . Be ye therefore Ready also .

In which is shewed , wherein our Readiness for Christs Coming consists , and the Duty is prest by many Arguments .

Serm. II.

AGainst putting off the finishing our great Work , upon St. John 9.4 . I must Work the Works of him that sent me while it is Day : The Night cometh when no Man can Work .

In which is shewed what this Work is , and Diligence urged , because 't is Work , and Speed , with respect to the Time allowed , and limited for the doing of it .

Serm. III.

AGainst the want of present fruitfulness in our Lords Vineyard .

Upon St. Luke the 13.6 , 7 , 8 , 9. A certain Man had a Figtree planted , &c.

In which the whole Parable is succinctly Opened and Applyed , and speedy Fruitfulness proved the only means to prevent cutting down .

A SERMON PREACHED At St. Buttolphs Algate , on Friday the 18th of February 1680/1 , at the Funeral of Mr. Nathaniel Duckfeild Citizen of London , and Inhabitant of the said Parish . St. Luke 12.40 .

Be ye therefore Ready also .

T Is the great Design of every faithful Minister , to save himself and them that hear him , and nothing more naturally contributes to that good Work , than a serious preparedness of Heart on the part of the Hearers : and on the Preachers , a Word seasonably fitted to the Occasion by which God calls them to attend to it . And if any thing next to the Grace of God , can awaken men , to awful Apprehensions of the World to come , 't is convincing Evidence of their uncertain Continuance in this World : and unavoidable necessity of their certain Departure out of it . And this is no where written in more legible Characters than on the Hearses of our Friends with whom we have had familiar and daily Conversation and were a few Days since as likely to have attended us to our long Homes , as we were to follow them to their Beds of Silence . And for this Reason the wise Man tells us it is better to go to the House of Mourning , than to go to the House of Feasting : For that is the end of all Men , and th● Living will lay it to his Heart . Eccl. 7.2 .

Supposing therefore that your Eye hath affected your Heart , and that this solemn and mournful Object of our worthy and obliging Friend , now shut up from us i● the close Confinement of a Coffin , hat● disposed your Hearts to receive what i● Fit and Reasonable to be learn'd from it The Work on my part is to render my Discourse sutable . That the Ordinance we are exercised in , may answer the Providence which brought us to it . That there may be an Harmony in the parts which are to be joyned into one piece . For God hath two Books , one of his Works , another of his Word . Both described by David in Psal. xix . and we are to turn a Page in either of them : To learn a Lesson in the School of Nature , and in the School of Grace . And I desire these may answer each other , as the Windows did in Solomons Temple , Light over against Light .

Our Text , our Lesson , or if you will our Sermon , from the Book of Providence , is not only to view a man like our selves , Mortal and actually dead : But a man , not past the vigour of his years and strength , and t'other day in perfect health summoned to his Tryal , to stand at Christ's Tribunal , to receive his final doom and sentence . And I think no Text in Scripture Ecchoes more vocally to this than the words I have read . Be ye therefore Ready also . The illative Particle , therefore hath an aspect also on the Context , and it looks both backward and forward , to what went before in the 37. and 39. verses , and what follows after in this .

In the Verses pointed at , before the Text , are laid down , the blessedness of the ready , and the misery of the unready . Rewards and Punishments are the Instruments of Government . Hopes and Fears are the Spurs and Bridles to quicken to Good , to restrain from Evil. Therefore if you would injoy the Good 't is Natural to hope for and desire , or escape the Evil 't is Natural to fear and fly from . Be ready . The blessedness of the ready is described by the honour every such servant shall receive from his Lord and Master when he comes , He will gird himself , and make them sit down to meat , and come forth and serve him . And for greater assurance , like Pharaohs dream , 't is doubled , v. 37. begins blessed are those servans , and v. 38. ends blessed are those servants . The misery of the not ready is described by the condition of an Housholder surprized by Robbers , who break through his House , with the supposed consequences take away his Goods and Life , so that the sum is , seeing such ready servants shall assuredly be blessed . And such unprepared Housholder shall be miserably ruined . Let others happiness be your incouragement . And let others harms be your warnings that ye be ready .

But the duty is of such vast importance that 't is prest yet farther with a Reason at the back of it . For the son of man cometh in an hour when ye think not . 'T is the Motto and brand of a Fool to say non putaram , I never thought of this , excuss therefore this stupidness , shake off this folly and bethink your selves , there 's no watch in the night , there 's no hour in the day when Christ may not come , therefore be ever preparing and prepared to meet him .

I have thus brought the occasion and the Text together ; and led you through the Context to the Words , as clearly and as briefly as I could . So that nothing remains but to make the best improvement of them that I can . Be ye ready .

First , 'T is vox Respectiva . The very word implies a respect to somewhat . He that is ready , is ready for some person or some thing . And 't is so obvious the naming of it is next to needless . 'T is for the coming of our Lord .

Secondly , 'T is vox Praeceptiva . 'T is a word of command from our Great Lord and Master , making that our duty , which is our greatest interest and happiness .

Thirdly , 't is vox Directiva . Directing us to that , in which our true our only wisdom , which makes wise unto Salvation doth consist .

Fourthly , 'T is vox Comprehensiva a very large and comprehensive word in two regards , first , including all things which concern our being Good and Happy . For to be ready for Christ , implies our being compleat in Christ . There 's a receiving fulness of Grace from him .

2. It implies our going to Heaven with him . For they that were ready went with him in to the marriage , Matth. xxv . 10. there 's our happiness .

Secondly , It comprehends all persons , ye , that 's all : this indefinite is Universal : as , Thou , in the Commandments is every one : So here Ye signifies All.

These put together fall naturally and without any strayning into this Doctrine .

'T is every mans indispensible Duty and highest Interest to be presently Ready for Christs coming . A Principle of Duty to Gods Authority requiring it . And a Principle of Wisdom for our safety necessitating it ; are the two unshaken Pillars on which this Truth is so firmly built , that it can never be moved . No Cavils from men or Devils can overturn it ; no evasion can ever dispence with mens Obligation to it . But as long as man is bound to do what God bids . Or believe what God tells him . As long as 't is the part of a wise man to escape the utmost misery , and to desire and persue after infi●ite happiness and glory . So long will this truth abide more fixed than the Earth . Yea establisht in ( and as ) the very Heavens . So that I shall say no more for its confirmation in this place , but proceed , 1. To shew wherein this Readiness consists . 2. What is required on our parts to attain to it . 3. Press the performance with most cogent Arguments .

But because a wise Builder will carry off the Rubbish , and clear his Ground before he lays his Foundation , I shall

First , Negatively shew you wherein Readiness doth not consist , or what is not sufficient to make you so . And this is very needful to be done , because prepossession of the mind by error , hinders the Truth from entring , and leaves no room in the Heart to entertain it . And too many are prone to rest satisfied with that which will deceive them , supposing 't is enough to make their condition safe and happy , and would go farther , did they not verily think they had gone far enough . Many saith Seneca had become wisemen , had they not thought themselves already such . And Gregory Nazianzen , the greatest hindrance of proficiency , is an Opinion of sufficient proficiency . 'T is no wonder those Marriners strike Sail , who think themselves in safe Harbour . Nor that he sets by his Staff , and takes up his rest who verily believes , he is at the end of his journey .

Now , to pass by the excuses , many make for neglecting to be ready , there seem to be six things which men are prone to trust to , as sufficient to make their condition good and safe , which really are not so . 1. Their being born of Godly Parents . 2. Being of very good Natures , or sweet Dispositions . 3. Being Baptized and using and injoying the means of Grace . 4. Outward Conformity to the Letter of the Law in the practice of Moral Vertues and Duties . 5. Being of the true Church , or of such a Party or persuasion . 6. Believing in Christ or presuming rather that they do so , without those Fruits which prove their Faith to be Holy and Lively . It would require more time , than our present streights will allow , to speak fully to all these , it must suffice to Nonsuit every of these Pleas , in a word , to undeceive those who are prone to deceive themselves with shaddows , and appearances , instead of Realities . For 't is an error very incident to weak and partial minds , ( as we are all prone to be partial to our selves ) to judg every thing which is good , to be enough , and good enough . Which is a great mistake as you may be easily convinced , by a plain similitude . Your mony may be very good , both for Mettal and Stamp , and as currant as any in the Kingdom . Yet twenty Shillings of such mony will not pay a Debt of ten pounds . What 's the reason ? Not because the mony is not good : but because there is not enough of it . So in our present Case , these things I have named will not make us ready for Christ , why so ? Not because they are not good in their place and kind , they are good in tanto , but not in toto , but because they are not good enough In degree and measure . Therefore I beseech you think not I condemn or dispraise them ; or discourage your attainment of them . I only warn you not to rest in them as sufficient , to make you ready for Christ , or fit to go to Heaven . For this they cannot do .

First , not the being born of Godly Parents , tho it is a great mercy to be so , and is attended with many advantages , and many have put confidence in it . How often do we hear it from the Jews mouths we are Abrahams seed , we have Abraham to our Father , John viii . 43 , 39 , and St. John Baptists warning them against it , think not to say within your selves we have Abraham to our Father , Matth. iii. 10. intimates their hearts were full of it , and placed much confidence in it . But our Saviour tells those very men John viii . 44. Ye are of your Father the Devil . And St. John Baptist call these a generation of vipers . 'T is not generation from the best men , but regeneration from the good Spirit , must do our business , non nascimur , sed ●enascimur Christiani . Men beget children not as good men but as men , and therefore beget not good men , but meer men . As Circumcised Israelites begot children which needed Circumcision . And the best drest Wheat grows up again with Chaff . So those whose Parents were Circumcised in heart , come into this world with a Foreskin on their hearts , which must be taken off . Whatever becomes of the dispute of the Original of the Soul . 'T is without dispute that Grace in the Soul is not by traduction but by infusion and acquisition .

Secondly , Not good Nature , or the sweetest disposition . I deny not but there is a vast difference betwixt the tempers of men . As great as any thing can make , but the Soveraign Grace of God . Some are such Ishmaels , such Nabals , Caligulas . Others such Jonathans , Titus's the darlings and delights of mankind . So sweet , so affable , kind , obliging , ready to good , that nothing below the Image of Christ is more lovely than the impress of such a temper . But still the best of Nature is but Nature , and the Fruit of the unp●un'd Vine will be but wild Grapes , and by Nature we are all Children of Wrath. Not Sons of God or Heirs of Heaven .

Thirdly , Not being Baptised , and injoying and using all the means of Grace . I tell you therefore first 't is a very great Mercy and Favour of God to allow thee these priviledges . I tell you secondly , 't is thy duty , and thou dost very well to attend constantly on them , 't is well thou wert Baptized , thou dost well to hear the the Word , pray to God , keep thy Church , &c. Yet I tell thee thirdly , thou mayest go to Hell after all this , yea and have a hotter place there , than one of Tyre and Sidon , than the men of Sodom and Gomorrah , who never heard of , or injoy'd such things . Nay I tell thee fourthly , 't is one of the commonest , and most dangerous practical errors of them within the Church , to think to Compound with God , and excuse themselves , for the neglect of the Duties those Priviledges oblige them to , by a formal using of these Priviledges . And therefore there is nothing in which the Scriptures are more express and copious , than in warning men against this mistake . And that both in the Old Testament and New . Jeremiah tells them , they trusted in lying words , who cryed the Temple of the Lord , the Temple of the Lord . And continued in their sins . Jer. vii . 4. to the 12. and Chap. ix . 26. He levels Judah and Israel for being Vncircumcised in heart with Egypt , Ammon , and Moah , who were Vncircumcised in Flesh . I beseech you read with attention , yea with fear and trembling the second Chapter to the Romans , especially from the 17. verse , and you will find that Circumcision may become Vncircumcision , and so Baptism as no Baptism . And that he is not a Jew , who is one outwardly , but he that is one inwardly . And Circumcision which profits is not the outward in the Flesh and in the Letter : but in the Heart and in the Spirit . And St. Peter tells expresly that the Baptism which saves is not the washing of the flesh : but when we can answer with a good Conscience the questions usually propounded in the Administration of it , 1 Pet. iii. 21.

So for Prayer : Isaiah supposes they may make long Prayers , whose hands are full of blood . And David that some mens Prayers may be turned into sin . And Soloman tells you that the Prayer of the wicked , and of him that turns away his ear from hearing the Law , shall be abomination . The blind man John ix . 31. could see the truth , that God heareth not sinners , such as allow themselves in sin . And David saith of himself , if I regard iniquity in my heart God will not hear my Prayer . If thou hast gifts to Pray like an Angel , and yet livest like an Incarnate Devil , thou mayst indeed be Gods remembrancer . But 't is but to put him in mind to take vengeance on thee . As the Philosopher said smartly to the wicked marriners , who began to Pray when a storm arose . Hold your peace , hold your peace , for the Gods will certainly destroy us , if they take notice you are hear . Not that I would discourage a Simon Magus to Pray to God . Acts viii . 22. But then let him repent of his wickedness . And take Eliphaz's Counsel Job xxii . 23 , 26. Put iniquity far from 〈◊〉 Tabernacle . So mayst thou lift up th● Face unto God , and Pray unto him a●●he shall hear thee ; tho sincere Prayer 〈◊〉 make thee leave sinning , or sin will make thee leave Praying sincerely . Yet many cry Lord , Lord , who shall never go to Heaven .

So for Hearing , Rom. ii . 13. Not the hearers of the Law , are just before God , but the doers of the Law shall be justified . For whosoever heareth Christs sayings , and doth them is like to a wise man who buildeth his House upon a Rock . But he that Heareth and doth them not is like a foolish man which builds his House upon the Sand , and when the Floods beat upon it , it will fall , and great shall be the fall of it . Matth. vii . 24 , 27. For they only are blessed who hear the word of God and keep it . Nor will the approving and praising of the Preacher , but the practice of his Doctrine , render your selves approved , or turn to your praise with God , see Ezech. xxxiii . 31 , 32.

So for the receiving the Holy Sacrament , tho that blessed Ordinance be too much and too shamefully neglected , yet ●ayst thou eat Christs Body , and drink ●●s Blood Sacramentally , and swallow down the pledges of thy own Damnation in so doing . 1 Cor. xi . 29. and bring upon thy self the guilt of Christs Body and Blood verse 27. Consider well 1 Cor. x. 2.5 . For both the Sacraments . They were all Baptised unto Moses in the C●●●d , and in the Sea , and did all eat the same spiritual meat , and did all drink the same spiritual drink , ( for they all drank of that spiritual Rock that followed them , and that Rock was Christ . But with many of them God was not well pleased . And seeing the means are so evidently appointed for the sake of the end , and to lead us to the attainment of it . 'T is matter of just wonder , how men can so impose upon themselves , as to rest in the means instead of the end . The Stairs are the means by which you ascend to your Lodging Chamber , but if any man should therefore strip himself and lye down upon the Stairs , he might find both a cold and hard Lodging , how warm and soft soever the Bed is which stands in ●he Chamber at the Stairs head .

Fourthly , Not outward Conformity to the Letter of the Law , in the practice of Moral Vertues and Duties . Not but that this is very amiable and very necessary , and cursed be the man that will dispence with himself or others to neglect it : and it cannot , without great ignorance , or greater malice be charged on any , because they shew the insufficiency of this , and urge you to more . I confess an Vngodly honest man is half a Contradiction . But I declare a Godly Knave is a whole one . For he may be sincerely Just and Honest in his Dealings with men , who wants a sence of Religion towards ●od . But he is a gross Hypocrite towards God , who pretends to Religion , and allows himself to deal unjustly with his Neighbour . Not that I exclude the Duties of the first Table from being Moral , but in common speaking those of the Second are chiefly understood . And they are , Naturâ notiora , more easily discerned by the light of Natural Conscience , and he may see his duty in what is easily known , who sees it not in what is harder to discover . ( How shall he love God whom he hath not seen , who loveth not his brother whom he hath seen ? ) But he is without excuse who pretends to know and do the hardest . And will neither know nor do the easiest .

A sober and honest Conversation in the fight of men is a fair body of a Christian but there must be a Soul and Spirit to enliven it , as he said to him , who wondered that a Statue with such perfect lineaments , could neither go nor stand . Deest aliquid tnius . There wants a living Principle within . With the putting off the Old man according to the Conversation , and putting on the new , there must be a renuing in the Spirit of the mind , Eph. iv . 23. Many Heathens excelled in the exercise of Vertues , Aristides , Cato , Regulus . And yet if you will believe St. Augustine they were but splendida peccata , shining sins , they wanted both right Principle and end , and the sprinkling with Christs Blood . We must add Faith to our Vertue , as well as Vertue to our Faith . See that you do the great things of the Law , but besure you leave not undone the greater things of the Gospel . A lively work of Faith to purifie your hearts , unite you to Christ , and make you partakers of his Spirit for sound Regeneration , and through Conversion , without this you are undone for ever .

Fifthly , Not being of the true Church , or of this or that Party or Persuasion . 'T is a wonder so many should be cheated with so groundless an error ; not only Papists , who have an Hypothesis which tempts them to it , That the Faith of the Church , and Treasury of the Church , may be Communicated to them by being Members of it . But many others crying I am of Paul , I of Appollo , I of Cephas . A true Son of the Church , one of the Godly Party , one of the Friends . But I beseech you take notice . 'T is not being of the truest and best Religion in the world will save you , but being true to that Religion , and living up to it . Salvation was of the Jews . Theirs was the Religion God dispenc'd Salvation in , yet all Jews were not saved . All are not Israel who are of Israel , nor all the children of Abrahams Faith , who were the children of his flesh .

Surely Judas was of the true Church , when he was of our Lords own Family ; and yet went thence to his own place , a place to which you would be loath to follow him . Be thy head never so Orthodox , as to the Articles , of Faith if thy life be Hetrodox as to the Rule of Practice ; the goodness of thy Faith will be so far from excusing the badness of thy Life , that it will greatly aggravate thy Condemnation ; and the more clearly thou knowest thy Masters will and the more firmly thou believest it , with more stripes shalt thou be beaten for disobeying it . Tho bad Company occasions many mens damnation , and good Company may be an help to ; yet never was it , never shall it be a cause of any mans Salvation . I mean that he should be saved , meerly for professing the same Religion , with them who are saved , tho not for the Professing but Practising of their Religion .

Lastly , Not believing in Christ , or presuming rather they do so , without any Fruits of Faith to prove it true and lively . God forbid I should make any sinister reflections on the Doctrine of our Church , and a Doctrine so clear in Scripture as that of the Justification and Salvation of sinners by Faith in Christ , yea by Faith alone . God who regarded the lowliness of his hand maid , when his Son was Conceived : hath had regard to this humble lowly Grace , as to the Conceiving Christ in our Hearts . That Christ may dwell in your hearts by Faith . 'T is appointed to receive Christ Jesus , and to make us the Sons of God by so doing . And whosoever believes in him shall not perish but have everlasting life . John iii. 16. I know no other way of Salvation for my self ; I teach no other way to you , yet after all , I say to you , look well to your selves , that your Faith be Faith indeed , not a dead faith , not a bold presumption , not a self delusion . The stronger and purer the Liquor is with which the Poyson is mixed , the more dangerous will its Operation be . I fear the Poyson the Devil infuses in this Holy , this pure Doctrine of the Gospel , kills multitudes for want of caution . I beseech you therefore be very cautious lest you be deceived in your Faith . The question is not whether Faith will save thee and makes thee ready for Christ . But whether thou indeed have Faith that is true Faith . 'T is certain Faith alone justifies a sinner : but as certain , that that Faith which is alone justifies no sinner . The Eye alone sees . The Hand alone works ; but if the Eye or Hand be alone , that is , separated from the Body , they neither see nor work . Tho Faith justifies us as a passive Grace receiving Christ , and the gift of Righteousness by and with him ; and Sanctifies as an active Grace ; yet 't is the same Faith that doth both , and if it do not both , it will do neither . With the same Hand we receive what is given us , and with the same Hand we work what is injoyned us . The same Faith that receives Christ as a Saviour , engages you to serve him as your Lord and King . And the same Faith which justifies your Persons , must Sanctifie your Natures , Act. xxvi . 18. And purifie your hearts , Act. xv . 9. And work by love , and make you new Creatures in Christ , 2 Cor. v. 17. if it ingraft you into him ; and will constrain you to live to him , if you do in good earnest believe he dyed for you ; and if your Faith have not these Fruits to prove it true and living , it makes you not ready for Christ , thou rather dreamest thou believest in Christ ; than dost so really , and whilst thou art in this stumber , thy Lamp will go out , like the foolish Virgins , Matth. xxv . 8. and thou wilt have nothing to meet Christ with when ever he comes .

Thus have I shewed you negatively what will not make you ready for Christ , tho too many flatter and befool themselves that it will , and will not suffer themselves to be convinc'd of their error till it be too late to redeem and mend it . I earnestly exhort you , and most heartily beg of God you may never be found in that number .

And now I proceed to the positive part , to shew wherein Readiness for Christ consists , And

First , To be ready for Christ is to be a Good man , a Righteous man , an Holy upright Godly Man . One who desires to do the whole will of God sincerely : both by ceasing to do evil , and learning to do good , denying and abstaining from all known sin , and applying himself to perform all known Duties : with a Conscience void of offence both towards God and towards men . To be heartily Religious , Just and Sober , Crucifying the Flesh with its affections and lusts . Walking before God with respect to all his Commandments , in a word , to be Christs true and faithful servant .

For the Scripture is express and plain , that God will do good to them that are good and upright in their hearts . Psal. cxxv . 4. That he will give eternal life , to them who by patient continuance in well doing seek for Glory and Immortality . Rom. ii . 7. and Christ himself hath told us that 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 , Matth. vii . 21. and St. Paul . If ye live after the flesh ye shall dye : but if ye by the Spirit mortifie the deeds of the body ye shall live , Rom. viii . 13. And again . Be not deceived God is not mocked for whatsoever a man soweth , that shall he also reap . For he that soweth to his flesh , shall of the flesh reap corruption : but he that soweth to the spirit , shall of the spirit reap life eve lasting . Gal. vi . 7 , 8. And the terms upon which St. Peter assures you of entrance into the Everlasting Kingdom of our Lord and Saviour Jesus Christ , are that ye abound in Faith , Vertue , Knowledg , Temperance , Patience , Godliness , Brotherly kindness , Charity . 2 Pet. i. And David in Psalm xv . gives the description of a Citizen of Sion : who shall dwell in Gods Holy Hill , by the same measures . And in Gods name saith Psalm l. 23. To him that ordereth his Conversation aright , will I shew the salvation of God . And lastly 't is Christs promise . Where I am there shall also my servants be , John xii . 26. And indeed it is the Scope and import of the whole Scripture both Old Testament and New , to shew that wicked and bad men shall go to Hell , and only Righteous and good men shall go to Heaven . Psalm iv . 3. Know that God hath set apart him that is Godly for himself . But Psalm ix . 17. The wicked shall be turned into Hell . Ezech. xviii . 20. The Righteousness of the Righteous shall be upon him and the wickedness of the wicked shall be upon him . John v. 29. They that have done good shall come forth to the Resurrection of life , and they that have done evil to the Resurrection of damnation . For we must all appear at the Judgment Seat of Christ , that every one may receive the things done in his body , according to what he hath done whether it be good or bad , 2 Cor. v. 10.

And I beseech you , neither to censure , nor misinterpret , this method of proceeding ; by beginning to declare in such general terms , wherein Readiness for Christ consists . But consider the wisdom of God leads me in it ; for tho the Scriptures do treat of these things some times more accurately and distinctly , yet for the most part they speak of them in these general expressions . And that for Wise and Holy Reasons . For the Scriptures were written not only for the Wise and Learned , but for the unwise and Ignorant , for Babes in Christ and beginners , as well as for grown men and Proficients . For the Lamb to waid in , as well as for the Elephant to swim in . Now for the sake of the first sort , who are not able to discern critical differences of things : nor to comprehend the more mysterious and intricate expressions , nor to understand Artificial and Figurative words : in which some times the Truths of the Gospel are wrapt up and veiled : It seems very agreeable to the goodness of God to condescend to the weakness and capacities of those , to whom he speaks .

And to propound the way of Life and Death , to Heaven and Hell , in such general and easie terms , as all may understand . And such as are suited to affect a Natural Conscience : and to be an initial and leading way to the receiving , what the Gospel speaks more distincly and accurately to those , who are awakened to be inquisitive , and rendered capable of what is more high and difficult , by the use of general words , and easie to be understood : Such as these are , with which I have begun : To be ready for Christ , is to be a good man : for none but such shall go to Heaven .

Secondly , To be ready for Christ is to be a good Christian . And what that implies we shall best understand by our Baptismal Covenant in which we enter upon the profession of Christianity . Now as in that God promiseth to accept us as Members of his Son , to own us for his Children and make us Inheritors of the Kingdom of Heaven : so we on our parts engage and promise three things , first to renounce the World the Flesh and the Devil . Secondly to believe all the Articles of the Christian Religion , viz. with an Applicatory Faith . Thirdly , to keep Gods Holy Will and Commandments , and walk in the same all the days of our life , and he that keeps this Covenant is a good Christian ; and as a Child of God shall inherit his Kingdom : and is ready to go to it when ever Christ comes .

Now these three , answer the three great Graces , which are the condition of the New Covenant . Repentance , Faith , and new Obedience . And tho the last is included in , and be reduceable to the first : because no man truely repents of past disobedience : who resolves not , and who endeavours not , to yield unreserved obedience for the future ; and therefore the two former are oft put alone for the full and whole condition of the Gospel Covenant . The Kingdom of Heaven is at hand , repent and believe the Gospel . Yet I hope we may inoffensively reckon them all three distinctly : especially considering that tho they all have a general respect to the whole Holy Trinity , yet they may not improperly be said to have a peculiar reference to the distinct Persons , to whose name we are expresly Consecrated in our Baptism . The Father , Son , and Holy Ghost , Repentance towards God , that is the Father , Faith towards our Lord Jesus Christ . So St. Paul expresly speaks , Acts xx . 21. New Obedience towards the Holy Ghost , who is the immediate Author of Sanctification , and to walk in newness of life is to walk in the spirit , Gal. v. 25. And to be led by the spirit , Rom. viii . 14.

If therefore thou wouldest be a good Christian , and as such ready for Christ .

First , With Holy shame and Godly sorrow turn from sin and creatures , in which thou hast too long sought satisfaction , to God as thy all-sufficient portion and happiness .

Secondly , Come to him by Christ the great and only Mediator , who hath made our peace with him , and wrought that reconciliation by which alone thou art capable of injoying him .

Thirdly , yield up thy self to the conduct of the Holy Ghost , as thy Sanctifier , to inable thee both to believe , and to bring forth the Fruits of Faith , in new obedience , as testimonies of thy sincere thankfulness : love being best seen in keeping the Commandments .

Thirdly , to be ready for Christ , you must , 1. be Justified . 2. Sanctified . 3. Exert and exercise that Faith , by which thy person is Justified , and thy Nature sanctified , in watching for , and preparing against Christ coming . The two former may be called our Habitual readiness , such as the Wise Virgins had , even whilst they slumbered and slept . The third our actuals Readiness , such as theirs was when they awaked , and trimmed their Lamps .

The two first put us into a safe Estate of Readiness for Christ coming , the third into a comfortable present disposition to meet him at his coming .

The first gives us a Title to Heaven . The second a fit qualification for Heaven , the third an immediate and proximate disposition for Heaven , and confident hope of our admittance into it .

The two former concern our dying without danger , the third our dying without fear of danger , willingly , joyfully , triumphantly . Singing with old Simeon nunc dimittis . Lord now lettest thou thy servant depart in peace . And St. Pauls Cupio dissolvi , I desire to be dissolved and to be with Christ . And St. Johns veni domine Jesu , Even so come Lord Jesus come quickly .

A word of every of them ; First to be ready for Christ , thou must be Justified to give thee Right and Title to Heaven . For we are all by Nature Children of wrath , Eph. ii . 3. And can claim no Inheritance but Hell , as our due . And we are hold under an unalterable Covenant , Do this and live , Rom x. 5. Which exacts and will abate nothing of perfect personal Obedience ; which God knows , and our selves must acknowledg we are far from having performed , or any ability to perform : and an inexorable Law which denounceth a curse against all that continue not in all that is written , Gal. iii. 10. And an inflexible Justice , which can neither be bribed nor forc'd . Not bribed because 't is Justice : not forc'd because 't is Gods . And all these keep the passage to Heaven more strictly , than the Cherubim with the Flaming Sword did that of the Tree of Life : and there 's no hope or possibility of getting in till these be satisfied , which in and of our selves we can never do .

'T is an eternal and immutable Truth , who ever is once a sinner , can never come to Heaven till his sin be pardoned and done away : and his person Justified in the sight of God .

If there were no other Texts in all the Bible , ( tho there are abundance more of like import ) that must be erazed and cancelled , before an unpardoned sinner , as such , can have any hope . Rom. iii. 23. For all have sinned and come short of the glory of God : Being justified freely by his Grace through the redemption that is in Jesus Christ : Whom God hath set forth to be a propitiation through Faith in his Blood , to declare his righteousness for the remission of sins , &c.

Now whether Justification be wholly comprehended in forgiveness of sin , as many great Divines do hold : or besides Pardon , it include somewhat which must render us Righteous in the sight of God : As neither fewer for number , nor less for name and note have taught , I list not to Dispute : Polemical Divinity fits not the Pulpit : and is never less seasonable than at a Funeral . Dust cast on fighting Bees soon ends the fray .

This dust of Death sprinkled amongst us should mind us of our Work or Hives . And wherein soever the strict notion of Justification doth consist , this I may say is without Controversie , that we must be pardoned and accepted as Righteous before we can stand in Gods sight : and both these we must have by Faith in Christ . His Blood and Obedience purchase both , and our Faith must receive them and apply them that we may be Justified .

First Pardon . Eph. i. 7. In whom we have redemption through his Blood , even the forgiveness of sins . Be it known unto you therefore men and brethren , that through this man is preached to 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 , Acts xiii . 38 , 39. And 1 John i. 7. The Blood of Jesus Christ his Son cleanseth us from all sin , and if any man sin we have an Advocate with the Father , Jesus Christ the Righteous : and he is the Propitiation for our sins : Chap. ii . 1 , 2. And in the Institution of his Holy Supper he gives this Reason for the drinking of the Cup. Matth. xxvi . 27 , 28. Drink ye all of it . For this is my blood of the New Testament which is shed for many for the remission of sins . And in Gal. iii. from the 5. to the 15. too long to be transcribed . God's Justifying the Heathen by Faith , and the Just's living by Faith , are argued from Christs being made a Curse for us .

Secondly , Righteousness : He is the Lord our Righteousness , Jer. xxiii . 6. He was made sin for us ; 1. A sin offering , That we might be made the Righteousness of God in him , 2 Cor. v. 21. As by the offence of one , judgment came upon all to condemnation : even so by the Righteousness of one , the free gift came upon all men , to Justification of life . For as by one mans disobedience many were made sinners : so by the obedience of one shall many be made Righteous , Rom. v. 18 , 19. Read the whole Chapter , not to say the whole Epistle , the chief Scope of which tends this way . 1 Cor. i. 30 Christ is made unto us of God Righteousness , which made St. Paul so earnestly desire to be found in him , not having his own Righteousness , which is of the Law , but that which is through the Faith of Christ . The Righteousness which is of God by Faith , Phil. iii. 9.

Secondly , We must be Sanctified by his Spirit , as well as Justified by his Merit . This must qualifie and make us fit for Heaven . The pure in heart shall see God . Mat. v. 8. And without Holiness none can see the Lord , Heb. xii . 14. For into the New Jerusalem , shall in no wise enter , any thing that defileth , neither what soever worketh abomination or maketh a lye . Rev. xxi . 27.

Without being Sanctified no man is fit , 1. For the Place . 2. For the Company . 3. For the Work of Heaven .

First , Not for the place . 'T is his Holy Heaven , Psalm xx . 6. All the Types of it were Holy , Paradice , the Tabernacle , the Temple , yea the Hill on which it stood : even a temporary and transient manifestation of Gods Presence or Glory Consecrates the place : how much more Holy then is that place which is the Habitation of Gods Holiness and Glory as Heaven is called , Isay lxiii . 15. That part of the Temple where the Ark stood under the Wings of the Cherubims , the type of Gods constant residence ( for the Mercy Seat was his Throne , and he dwelt betwixt the Cherubims ) was called the most Holy , the Holy of Holies ; the Holiest of all : how Superlatively Holy then must that place be , of which this was but a figure .

What ever God Sanctifies by his presence must not be defiled by the approach or touch of any unclean thing . When God appears to Moses in the Bush or Joshuah in the Vale , both must put off their shooes from their feet , because the ground was holy on which they stood . Paradice could bear our first Parents no longer , when they had sinned away their Innocence . Nay the Angels fell from Heaven , when they fell from the Holiness in which they were created .

And Possession , ( which you call Eleven Points ) could not secure their stay . And thinkest thou with an unsanctified heart , which bears Satans Image to be admitted into that place , from which that very Image cast them out . 'T is said some Vessels are so delicate and pure that they will hold no Poyson , but crush and break in pieces to be rid on 't . Should one sinner get into Heaven with his unchanged , his invenomed Nature , Heaven would cleave under him as the Earth did under Korah , Dathan and Abiram , rather than not discharge it self of him . Yea when he saw his own loathsomness in that pure place , he would save and prevent their labour who would cast him out , and partly for shame to be so unlike the rest , and partly for the unagreeableness of the place to his expectations and desires , he would leap down headlong , rather than tarry there . As Vzziah when the Leprosie arose in his Forehead , the Priests thrust him out of the Temple , yea he himself hasted to go out , 2 Chron. xxvi . 20. And the expression is remarkable concerning the Angels which kept not their first State , they left their own Habitation , Jud. verse 6. for though Michael and his Angels fought and cast them out , Rev. xii . 7 , 8 , 9. Yet they were soon weary of Heaven , and of their Holy Habitation , and ready enough to leave it of their own accord , when they had made themselves so unlike to it .

And what ever they think , who look upon Heaven as a reserve , when they can stay no longer in this world , to be chosen rather than the place of Torment : and phansie it like a Tu●kish Paradice , a place of ease and sloath , to eat and drink , and gratifie their sensualities , from an absurd misunderstanding of some allusive and Figurative expressions ; yet if an unsanctified man , with his heart full of his present Antipathies against the Holiness of that place , should step in thither , it would certainly be the most irksom and disagreeable place he ever came in , and more like a Purgatory than a Paradice , and never was he so uneasie , as he would be there , nor was ever creature so much out of its Element , as such a man would be . And how strange or surprizing soever this may seem , its easie to convince you of its Truth by Principles of Reason . For likeness is the cause of liking , and Satisfaction ariseth from the sutableness of the Object to the Subject that receives it . Many things have an intrinsick Excellency in themselves , and are very desirable to those , to whose capacities and dispositions they are suited : which are not so at all to others . Hony is very sweet to an Healthful Pallate : but bitter to the Tongue which is dryed and scortched with a Feaver . Meat and drink are very pleasant to an hungry Stomach , but their sight or smell will make him Sick who is troubled with a nausea or loathing : Musick and Songs greatly delight a chearful airy spirit , but to him that is of an Heavy heart , are like the taking away a Garment in cold weather , Prov. xxv . 20. And to him that 's tyr'd out for want of rest , one hours Sleep would be more welcome , than the best Melody of Voice or Instrument .

We are never well but when we are where we would be : and we would never be out of our own Element . The Worm in the Earth , the Bird in the Air , the Fish in the water , not only live , but each in his Place doth grow , and sing and play . But change their Element , and presently they languish and dye .

Sin and this World are a sinners Element , and put him into Heaven whilst he continues such , and his Heart would dye within him as soon as he found where he was . The Air of that purer Region , that Holy Climate would be to him as Ireland is said to be to Spiders , Toads and Vipers . His Conversation must be in Heaven , whilst he lives , Phil. iii. 20. to whom Heaven would be Heaven indeed , that is , a place of Bliss and satisfaction when he dyes .

Secondly , The Company : And this makes an unsanctified person more unfit for Heaven , and would render his being there yet more uneasie to him .

Can two walk together except they be agreed ? Amos iii. 3. And there is just such agreement betwixt a wicked unsanctified sinner , and all the Company in Heaven : as there is betwixt Light and Darkness , Christ and Belial , the Seed of the Woman and the Seed of the Serpent . You may find what Company there is in Heaven by that short , yet full Muster-Rowl of that Heavenly Host , Heb. xii . 22 , 23 , 24. The sum of which is this , that in the City of the living God the Heavenly Jerusalem , there are God the Judg of all , Jesus the Mediator of the New Covenant , an innumerable company of Holy Angels , the General Assembly and Church of the first born , which are written in Heaven , and the spirits of just men made perfect .

Now if amongst all these , a more narrow search be made then , was amongst all the creatures for an help for Adam , The return must be made us then , non est inventus . There was not found for Adam a meet help , Gen. ii . 20. So amongst all these will not be found a meet Companion for an unsanctified sinner . Not God : for he hath been used to say to him , Depart from me , I desire not the knowledg of thy ways . What is the Almighty that I should serve him ? Job xxi . 20. And God will take him at his word , they 'l never come together , nor will he now be served or injoyed by him .

Not Christ , for of him he said , this man shall not reign over me , Luke xix . 14. What therefore should he do in his Kingdom ? Or how can he have Fellowship with him , who trampled his blood under his Feet ? Not the Holy Spirit whom he always resisted , grieved , vexed , fretted , and did despight unto ; whilst he was striving with him , to render him a meet Habitation for God .

Not the Holy Angels , for he never caused their Joy in Heaven by his Repentance : and they can not be glad to see him there . Not the Spirits of just men made perfect : for the beginnings of that perfection in the first lineaments of Christs Image on their hearts and lives : and the initial participation of the Divine Nature made them the Objects of his scorn and hatred . Whom tho his Brethren by Nature , he loved just as Cain did Abel : and for the same reason , 1 John iii. 12. Or as Ishmael did Isaac , or Esaw Jacob , or as a Wolfe doth love a Sheep . The Righteous is abomination to the Wicked , Prov. xxix . 27. And what a kind of Heaven would it be for an unsanctified man to be shut up with such Company as he hates with the worst of Antipathies : and vilifies with the bitterest censures , and most despightful scorn ?

Nor could the Company of Heaven like him better than he likes them . For God is not a God that hath pleasure in wickedness , nor shall evil dwell with him , Psal. v. 4 , 5. Christ saith to them depart from me , ye that work iniquity , Matth. vii . 23. The Holy Spirit will not entertain him , who would never open the door to him , knockt he never so earnestly and long , but all ways shut him out of his heart . 'T is the Offices of the blessed Angels to gather out of the Kingdom all things that offend , and them that do iniquity : and to cast them into a furnace of fire , Matth. xiii . 41 , 42. And they will do their Office impartially . As for the Saints , as they could give them no Oyl to help them in Matth. xxv . 9. So would they give them no countenance , should they get in without it . Moses accuses them , John v. 45. The souls under the Altar cryed against them whilst they lived , Revel. vi . 9. And shall judg them when they dye , 1 Cor. vi . 2. The whole Herd makes head against a blown Deer . Those Loyal Subjects will not harbour such Traitors against their Lord and King . Then shall be the great Excommunication : and the Church of the first born will put from amongst them every wicked person , as 1 Cor. v. 13. injoyns . Therefore Oh unsanctified sinner bethink thy self in time . To which of the Saints wilt thou turn , Job v. 1.

Thirdly , The Work of Heaven : which he hath neither skill to perform , nor time nor heart to learn , renders an unsanctified man as uncapable of Heaven as either of the former . For the Work of Heaven is to serve the Lord incessantly . And his servants shall serve him , Rev. xxii . 3. To do his Will so perfectly , that 't is fet as a pattern how to do it on Earth : Thy will be done on Earth as 't is in Heaven , Mat. vi . To love the Lord with perpetual extastes , and ravishments of Soul : to Worship him that sits upon the Throne , and give him glory , throwing down their Crowns at his feet , and saying thou art worthy , O Lord , to receive glory and honour , and power , to sound forth Eternal Hallelujahs , and not to cease either day or night , from crying Holy , Holy , Holy : to him which was , and is , and is to come , Rev. iv . To sing the Song of Moses , and the Lamb who redeemed them from the Earth , and made them to his Father , Kings and Priests to offer up the pure incense of Eternal Praises . And such as this being the incessant endless imployment of Heaven , I beseech you give me leave with freedom , to Appeal to your Consciences , who either never Pray nor Praise : or slubber over a few formal Devotions , for custom sake , and to stop the Mouth of Conscience with the greatest weariness , as the most irksome task and druggery of your lives , and are so tyr'd at a Prayer or Sermon , that nothing tries your patience like it : or seems so tedious , and so much the more as the service is more spiritual and searching : what would you do in Heaven ? what corner would you find to sleep in ? How many wearyed and longing Eyes would you cast upon that Glass of Eternity , which will never be run out : How tedious would that everlasting Sabbath seem , when you so often ask of these below , when will they be gone . Amos viii . 5. I intreat you therefore be convinced of the indispensible necessity of Sanctification to make you fit to go to Heaven with Christ . For either God must change the Nature of Heaven , to fit it to thy Phansie , which he will never do : or thy heart must be made like it , even Holy and Heavenly to savour and delight in the things of God , or else Heaven it self would be no Heaven to thee .

In a word : without Justification thou canst not go to Heaven as a state of happiness tho thou wouldst : and without Sanctification thou wouldst not go to Heaven as a state of Holiness tho thou mightst . See Col. i. 12. Giving thanks to the Father who hath made us meet to be partakers of the Inheritance of the Saints in light . Mark ! 'T is an Inheritance : thou must be made a Son to have a Title to Inherit : there 's Justification . But 't is an inheritance of the Saints in light , and thou must be made a Saint and Child of Light , to be meet to enter into the possession of it . There 's Sanctification , 1 Cor vi . 9 , 10 , 11. Know ye not that the unrighteous shall not inherit the Kingdom of God ? be not deceived neither Fernicators nor Idolaters , &c. shall inherit the Kingdom of God , and such were some of you , how then came they to be capable ? But ye are washed , but ye are sanctified , but ye are justified in the name of the Lord Jesus , and by the spirit of our God . Here you have them both expresly . St. Paul again tells you , Rom. viii . 30. Whom he justified , them he also glorified . In which place also we have both these , the first explicitely : you must be justified before you can be glorified , the second implicitely , for therefore glorified signifies perfectly sanctified . Grace is glory in the Bud and Blosom . Glory is Grace in the full blown Flower and ripe Fruit : Now as no ripe Fruit without a Blosom , no full blown Rose without a Bud ; so no Glory without Grace preceeding . From glory to glory . 1 Cor. iii. ult. That is from Glory inchoate in Grace on Earth , to Glory consummate in Bliss in Heaven . As child-hood is before man-hood , and he that never was a child , shall never be a man : So he in whose heart Christ was never formed by the immortal seed . Who never was born of the Spirit . Who never as a new born Babe desired the sincere Milk of the Word to grow thereby , shall never arrive at the Stature of the fulness of Christ , shall never attain to that perfect Image of the Son of God , to which all his , are Predestinated to be Conformable : shall never be a perfect man in Christ , nor appear before him perfect in Zion , to follow the Lamb upon that Holy Mountain .

The Conceptions which the best men have of Heaven , are very low , obscure and imperfect , but certainly those which ignorant and prophane men have of it , are strangely absurd and brutish , or it were impossible they should ever hope to get thither , till their sins be both pardoned and subdued ; for 't is next to a contradiction to think they can reign with Christ , in whose mortal Bodies , or immortal Souls sin is allowed , and continues to reign . For , least of all in this sence , can corruption inherit incorruption .

Thirdly , Tho the two things , we last insisted on , are the main to constitute us Christians , and blessed is he that hath attained them ; to be Justified and Sanctified : yet one thing is farther necessary , if not to the Esse , the Being , yet to the bene Esse the well Being of a Christian , to render us compleatly and actually ready , for Christs present coming :

They that had their Lamps lighted , and Oyl provided in their Vessels , yet slumbered and slept : and tho their Lamps were not gone out , they burnt dim , and wanted new trimming . The brightest Coals will vail themselves with Ashes , if they be not blown off . And the clearest waters will contract a slime and muddy Sediment , by long standing ; and so will our Graces , decline , wax Faint , and languish : if they be not exerted , stirred up , and exercised : which makes it most needful , to be daily acting that Faith a fresh upon the promises , by which we are justified , and actuating that Grace anew , by which we are Sanctified .

There are many expressions in Scripture whereby this duty is injoyned , as trimming our Lamps , Matth. xxv . 7. Having our loins girded , and our lights burning , Luke xii . 35. stirring up the gift of God , 2 Tim. i. 6. which in the Greek is an eligant Metaphor , signifying the blowing off the Ashes . Giving all diligence to make our calling and election sure , 2 Pet. i. 10. Proving our own selves , 2 Cor. xiii . 5. Growing in Grace , 2 Pet. iii. 18. Going on to perfection . Reaching forth to those things which are before : pressing towards the mark for the price , Phil. iii. 14. Being Righteous still , and Holy still , Rev. xxii . 11. that is , let him take care to be more and more so , by holding fast what we have , Rev. iii. 3 , 11. By keeping our selves in the Love of God , Jud. 21. Looking for and hastning to the coming of the day of God , 2 Pet. iii. 12. With many more , but the most frequent and most significant is Watching . Watch therefore for ye know neither the day nor the hour when your Lord doth come , Mat. xxiv . 42. xxv . 13. Mark xiii . 35. and 37. What I say unto you I say unto all Watch. Watch ye , stand fast in the Faith , quit you like men , be strong , 1 Cor. xvi . 13.

Now this charge given us in the Text , to be ready , as it , in the first place , requires our speedy care to get our sins pardoned , and our peace made with God , and our hearts changed , and our Natures renued to the Image of God , so it farther puts us upon a dayly strengthning our Faith , and renuing our Repentance , labouring after assurance , standing upon our constant guard , and endeavouring to be always in such a posture , as we would be willing , nay glad , to be found in , when ever Christ shall come . To Watch against sloath , security , worldly cares , relapses into sin , or what ever may overcharge our hearts , and render us liable to surprize , or to be overtaken with that day at unawares , read Luke xxi . 34 , 35 , 36. To rise speedily from our falls into sin , by present Repentance . To be watchful against all temptations to sin , and occasions of backsliding or declining .

For admitting , that on Gods part , ( whose gifts and calling are without Repentance , Rom. xi . 29. and who loves unchangeably , and to the end , them whom he takes for his own , Joh. xiii . 1. ) Those who are truly Justified and Sanctified , cannot fall totally and finally , from that estate : because God upholds them with his hand : and none can take them out of his hand , because he is stronger than all , Joh. x. 28. 29. and the Righteous are an everlasting Foundation , Prov. x. 25. because the Foundation of God standeth sure , having this seal the Lord knoweth who are his , 2 Tim. ii . 19. and these two , Deus Providebit , and Christus Oravit , Gods Providential care over them , and Christs constant intercession for them : will preserve them to , and at the last . Yet were it as possible on Gods part , as 't is on theirs : It would be very sad for David and Bathshebah , to have dyed like Zimri and Cosby , as they sinned like them ; and for St. Peter to have breathed out his soul , in that breath , which was polluted with denying and forswearing of his Master ; and for any man to dye without , at least a General Repentance for every sin ; and Particular Repentance for every gross and known sin , and therefore we must be upon our constant Watch and Guard .

Especially considering this Watchfulness is appointed as a means to preserve us from falling , ( Watch and Pray lest ye fall into temptation , Mark xiv . 38. ) By him who designs the means , as well as the end . And hath no where secured the end to them , who disobey and tempt him , by neglecting of the means , and for want of Watching . Admitting again they cannot break their Necks , ( as the usual comparison is ) wholly lose their Spiritual life : yet may they break their Legs and their Arms , and all their other Limbs , and go maimed and halting to their Graves . And may incur many dreadful evils to themselves , besides the dishonour they bring to God , reproach to the Gospel and scandal and offence they give to others : for they may by grieving the Spirit provoke him to suspend his influence : may wound their own Conscience : weaken their Graces , lose their Comforts : fall under desertion : pull down Temporal vengeance on themselves : be brought into bondage by the fear of death : lessen their reward in the Kingdom of Heaven , tho they should not wholly be shut out : yea may make it justly questionable , to themselves and others : whether they were ever Justified and Sanctified indeed , or had any more than a name to live . All which do so infinitely out weigh the short , the paultry , the filthy pleasures of sin that their sloath , and neglect of Watching may gratifie them with : that I hope they may abundantly convince you of the necessity of adding this last care , to what went before , to be presently ready for Christ : and to keep your selves so , by Watching and standing always on your guard ; till he shall come and give you the blessing promised to those he finds so doing , Matth. xxiv . 46.

I shall now proceed to an useful improvement of this weighty truth , that it is the indispensable duty , and highest wisdom of every man , to be presently ready for Christs coming , and I shall endeavour it in four Uses .

1. Instruction . 2. Reprehension . 3. Examination . 4. Exhortation .

Altho I shall slide over the three first , little more than naming the particulars , the last being that which I chiefly design .

First , It will be very useful to Instruct , and direct you , what is to be done on your parts that you may become thus fit and ready for Christs coming ; or to attain those things , in which this readiness hath been declared to consist .

I take it for granted , that some thing is , yea very much is , incumbent on us , to be done on our parts : and that wretched Opinion , that we may neglect duty to Gods Revealed will ; upon pretence of devolving all upon his Secret Decrees , is fitter to be exploded and abhorred amongst Christians , than confuted . The Text supposeth it when it bids ye be ready . And another Text expresseth it , which tells you : The marriage of the Lamb is come , and his wife hath made her self ready , Rev. xix . 7. And both the Jaylers question , Sirs what must I do to be saved ? Acts xvi . 30. And the answer to it imply so much . And that common saying of St. Austin hath obtained Universal consent , That he who made thee without thy self , will not save thee without thy self . It being therefore taken for granted , that we can and must do somewhat : let us now enquire , and so direct you what it is .

First , Be throughly convinced of thy own unreadiness : Sence of want is the first , the most Natural and most effectual motive , to seek supply . Jacob would never have sent his Sons , much less his Benjamin , into Egypt to buy Food , if the Famine had not pincht him , and his Houshold in the Land of Canaan . The full soul loatheth an Hony Comb , but to the hungry soul even bitter things are sweet . They who are whole care not for the Physitian , but the sick will both send for him , and Fee him willingly . Christ calls those who are weary and heavy laden with the burden of sin , Curse of the Law , sence of Gods wrath , and 't is well if these will come , there is most hope of them , but for others , he may stretch out his hand all the day long , and they regard it not . There was enough said before to convince thee of thy unreadiness , if thou beest an Vnsanctified man , this is only added to persuade thee to consider it , and to yield to conviction of thy sin and misery .

Secondly , Be persuaded of the infinite concernment of this matter : the water will rise no higher than the Spring Head : and the motion will answer the weight which causeth it , a small weight produceth but slow motion , but a great and heavy one , such as is quick and violent . They that have slight thoughts of the concerns of another world , 't is no wonder they are so little concerned about them : But they that consider well what is the Consequence of not being ready when Christ comes , what it is to have all the doors of Grace and Mercy , Hope and Glory shut against them , what it is to lose an Immortal Soul , which the gain of an whole world could not compensate . What it is to be driven from God and Christ , and the Regions of Bliss , with a depart ye Cursed into everlasting fire , prepared for the Devil and his Angels : to be shut up in that Dungeon of utter darkness , where shall be weeping and wailing and gnashing of teeth , under the gnawings of the Worm , which shall never dye , and in midst of a fire that shall never be quenched : in a word , they that wisely lay to heart this Truth , that the injoyment or loss of infinite and everlasting happiness ; and the suffering or escaping endless and unconceivable torments , infallibly depends upon being , or not being ready for Christ , when he comes by Death or Judgment , will have other thoughts of these things , and will be awakened by them to make ready in good earnest . Which I heartily wish we all may .

Thirdly , Get clear and distinct knowledg of the main Grounds of Religion . Knowledg is a loading Grace , the new man is renewed in knowledg , Col. iii. 10. And without it the heart cannot be good , tho it be too often without a good heart . But of all Knowledg , get as full and clear a Knowledg as you can , of the Covenant of Grace : by which alone the enmity is removed , and reconciliation is made , between an offended God , and lost mankind . And herein especially study to know the Mediator of this Covenant , as to his Person , Natures and Offices , and the Efficacy of his Death , Resurrection and Intercession : with the terms upon which he will receive thee as one of his redeemed ones : and what returns he expects from thee . What be those sure Mercies of David that Covenant conveighs , and what Obligations they are brought under , who are received into it , the Knowledg of these things is so useful , so necessary , so excellent , comprehending the true knowledg of Salvation : 't is hard to desist from farther inlarging upon it , or pressing of it . An Interest in this Covenant , being the only means left us , for our Eternal safety and welfare .

Fourthly , Frequently reflect upon thy Baptismal Covenant . I know no one thing in all the world , more hopefully likely to restore the life of sollid Christianity to the world , which is so miserably decayed and dead in it , than this would be .

For , first , It would mightily restrain sin , the bane of Christianity : to remember how solemnly we have renounced all the temptations and inducements to it : and no less provoke us to Faith and Obedience , the two great Pillars upon which Christianity is built : to think what Vows of God are upon us , and make us say with David . I have sworn , and I wil● perform it that I will keep all thy Righteous Judgments , Psal. cxix . 106.

Secondly , It would put warmth , and Holy fire , into all our Devotions , which are mostly so formal cold and dead . To consider what mutual engagements have past betwixt us , and that God to whom that Mediator through whom , and that blessed Spirit , by whose assistance we perform them . They being all , by true interpretation , farther inforcements o● those engagements , as were easie to shew in all the particulars of Prayer , Hearing the Word , and Receiving the Holy Supper .

Thirdly , It would heal our Divisions , and close up our Breaches , and restore that blessed Spirit of Love and Peace . The Bond of Perfection and Badg of Christs Disciples , and help us to keep and hold the Vnity of the Spirit in the Bond of Peace , as you may see from the Apostles arguing , Eph. iv . 4 , 5 , 6. To call to mind , that we are all Baptised into one Body , joyned to one Head , received into the Family of one Father , obliged by the same Laws , made Candidates and Expectants of the same Jerusalem above , which is the Mother of us all .

And what would have so beneficial an influence upon the life of Christianity , cannot fail to prepare us for the coming of Christ . I therefore again inforce my importunate requests to you : that you would often and dayly meditate upon your Baptismal Engagements to the great God .

Fifthly , Apply thy self sincerely and seriously , to the use of all Gods means : with an earnest expectation and design , to receive from them , what God hath appointed them to conveigh to those who use them aright . Men for the most part use them customarily , and for fashion sake , expecting little from them , and receive as little as they expect . They proving dry Breasts and empty Channels . But if thou wouldest use them as thou shouldest , thou wouldest find it good to draw nigh to God , and that he never bid the house of Jacob seek his face in vain . 'T is the Nature of means , to come in the middle , between what a man can do , and what he can not do , to help him by what he can do , to attain to what he can not do . In order to be ready for Christ , some thing a man can do , some thing he can not do . He can Read , Hear , Pray , Consider , stir his Natural affections , Love , Fear , Hope , Desire , by weighing what he knows . Some things , as yet , he can not do . Repent , turn to God , believe Savingly , for these are the gifts and work of God . Now God hath set the first in the way to the second , as it were in the middle betwixt what he can do , and what he can not , that by doing what he can at present : he may gradually come to ability to do , what he cannot yet do , and by degrees may ascend thither ; whither he could not reach ( per Sal●um ) at once : I will make this plain by an easie comparison . A man cannot at one stride step up into the Room above him , ten foot higher than the floor he stands on : but if there be a Pair of Stairs , he can set his Foot first on the lowest , than on the second , third , and by degrees ascend a second , third , fourth Story , tho ten or twenty Foot above the place from whence he first began . Just thus , there is a Jacobs Ladder of many Rounds , set up between Heaven and Earth . We cannot step at once from Nature to Grace , from Earth to Heaven ; but we may begin at the foot of this Ladder , and climb from the first Round to the second , and then the third , and so to the top , and gradually by the help of this Ladder , and the hand of the Spirit leading us up , we come to that , which without this we could not reach by the means of Grace , we attain Grace : and by Grace , as a means we attain Glory . I therefore again press you to Read , Hear , Pray , Meditate with honest industry , and an humble expectation of Gods blessing upon his own Institutions , and thy labour shall not be in vain in the Lord .

Sixthly , Allow your selves due time and leisure for these things . Be good Husbands of time ; no thrift is more commendable . Eternity depends upon it . And as I would specially commend unto you the strict Sanctifying the Lords day : a thing much out of use , which is one of the most visible Causes , why the power of Godliness , withers and dwindles so much away . ( For 't is easily observable that Religion thrives and prospers proportionably to the improvement of this day : and flourisheth , or is troden down , according as this Fence is kept up , or neglected . ) So let me earnestly commend to you , the setting apart some Portion of time every day , for God and your souls . That as God hath the Tribute of a Day-Sabbath out of the Week : He may have as it were an Hour-Sabbath out of every Day . As there was a continual Morning and Evening Sacrifice dayly under the Law : so there should be at least , Morning and Evening time allowed for Spiritual Sacrifice under the Gospel .

And here I cannot , I dare not , forbear to caution you of this great City ; against the over lavish spending of whole Evenings in Publick Houses , and at your Clubbs . ( Tho 't is easiy to foresee it may offend , both those , whose guilt , and whose interest it toucheth , for both these are teachy things ) not that I am so rigid as to censure moderate Diversion , and Friendly Conversation . But I fear , yea I greatly fear , there is a fault , yea a great fault in this matter . If after your Shops , your Counting-House , and Business , and the Change have taken all the day , the Coffee-House , the Tavern , and the Clubb , shall take up all your Evening . What 's left for God , for Souls , and for Eternity ? And thou returnest home so late , that thy Family is in Bed , or half asleep , and thy head full of Stories and News , at least , if not of something worse : How slenderly , cursorily , and uncomposedly is God like to be served , in Family and Closet , if not shut out of both ? And what if Christ should come and find you doing thus ? Could you expect his Euge bone serve ? well done good and faithful servant , or not rather his frown , with why hast thou served me thus ?

Seventhly , If thou wouldest be ready for Christ ; get thy heart furnish'd and prepared , as that Room was where he eat his last Passover , Mark xiv . 15. Cast out all thy Lusts , and cast off every weight ; but above all keep thy self from thine own iniquity , foster no bosome sin , enter into league with none . Tho 't will be hard enough to get rid of others , yet thou'ld be easilier quit of twenty others than of such an one .

A darling sin , a bosom sin , a peccatum in deliciis , is of all sins most offensive to God , most dangerous to our selves . One Dalilah was too strong for Sampson himself : and he could not stand before her , before whom a thousand men fell at one time : but she cost him his Eyes and his Life . Every sin is a snare , and a cord to intangle men ; but none so much as his Own sin . His Own iniquities , ( there 's the Emphasis ) his Own shall take the wicked himself , and he shall be holden with the Cords of His sins , Prov. v. 22. Whether it be the sin of thy Natural Constitution , or thy Calling and Profession of life : or the time and place thou livest in ; or that long usage and custom hath indeared to thee . ( For from these four quarters , this blasting wind , usually blows upon men ) and made as a right Hand , or a right Eye : or as the spots to a Leopard , or skin to an Ethiopian . This sin , what ever it be , is the plague of thy heart , the most Mortal Disease of thy Soul , and thou must set thy self with all thy might , both to find it out , and cast it out , and mortifie it . 'T was Davids Argument for his uprightness , that he kept himself from his own iniquity , Psal. xviii . 23. I was also upright before him , and I kept my self from mine iniquity . And so must thou if ever thou expect acceptance with God .

'T is bad to be forced , or ravished , by Sin and Satan : 't is worse to yield consent to one act of defilement , or Spiritual Uncleanness : but 't is worst of all to be married to them , and this thou art by fostering a Bosome darling sin . This yields the constant use of Soul and Body to his impure embraces . This keeps Possession for him , and opens the Door as often as he knocks , and he enters in and dwells there . Davids lust to Bathshebah , tho very foul , is called a Way-faring man and a Traveller , 2 Sam. xii . 4. But where a darling sin is harboured , there Satan is at Home in his own House . This makes thy condition almost desperate , and nothing , but a speedy Divorce can prevent its being altogether so .

Eighthly , Disintagle and unchain thy heart from the inordinate love and cares of the things of this world . Account thy self a Stranger and a Pilgrim here . Know that this is not thy rest , thou hast here no continuing place . But especially take Gods . Counsel to Hezekiah , Isa . xxxviii . 1. Set thine house in order , for thou shalt die , and not live . Prevent in time of Health , the distractions the unsetledness of thy worldly Affairs may and will give thee in the last Stage of thy life : leave nothing which may hinder thy following Christ readily , without once looking back , when he is about to lead thee out of this world . Remember Lots Wife . Luke xvii . 32. Readiness to go into another world , Supposes Readiness to go out of this .

Lastly , Call in the assistance and help of others . 'T is the Character of a wiseman , that he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 inquisitive . When John Baptist came Preaching Repentance , and shewing them their danger , that the Ax was laid to the root of the tree : And that every tree that brought not forth good fruit should be hewed down and cast into the fire , Luke iii. 9. They all fall to asking , verse 10. The people asked of him , what shall we do then , verse 10. The Publicans , Master what shall we do ? ver. 12. And the Souldiers likewise demanded of him saying , What shall we do ? verse 14. Also Christs Hearers , John vi . 28. said unto him , What shall we do , that we may work the works of God ? And the afrighted Jayler cryed out , Sirs what must I do to be saved , Act. xvi . 30. But where 's the man that moves such questions now adays ? Or asks the way to Zion ? If you feel the least grudging of a Distemper in your Bodies , the Physitian is sent for presently . Or fear a flaw in your Estates , you run to the Lawyer : but every man thinks himself Physitian skilful enough for his Souls Distempers , and Lawyer good enough for his Title to Heaven . And tho The Priests lips should preserve knowledg , and the people should enquire the Law at his mouth , because he is the Messenger of the Lord of Hosts , Mal. ii . 7. Yet tho he be A Messenger one of a thousand , an Interpreter to shew to man his uprightness , Job xxxiii . 23. To declare to him whether his Spiritual condition be good and safe , and such as makes him ready for Christ , yet may he sit in his study till he dye before any come to interrupt him with such business .

It 's true indeed , it may be you will send for him when you are Sick , I blame not this , better then , than not at all ; provided it be not too late , as too oft it is . When the Physitian leaves you and gives you over as hopeless : and you are drawing on , and have scarce any use of Sence or Reason left . As the Foolish Virgins beg for Oyl , when sickness and the approaching pangs of death , gave them that smart Alarum . Behold the Bridegroom cometh , go ye forth to meet him . And then you would be getting , when you should be using it , what your whole life was lent you for . And then you would be taught in one quarter of an hour , ( and when the indispositions both of Body and Mind , have made you past learning , or at least very unfit to learn ) what is a Lesson hard enough for many years , even the calmest and least disturbed of them : and when thou didst injoy a sound Mind in a sound Body .

I beseech you friends resolve me ; nay rather resolve your selves ; if it be good to consult your Spiritual Guides then , is it not better to do it sooner ? whilst you are capable to take their Counsel , and have time to follow it ? and if they may do you good then , may they not do you more good in a fitter season ? Why then will you chuse the less before the more , and the worse before the better ? I therefore with repeated importunity again intreat you call in all the help you can , both from experienced humble Christians , who make it their business in good earnest , to be ready for Christ themselves . And also from your faithful Pastors , Who watch for your souls . Soloman tells us twice , that in the multitude of Counsellors there is safety , Prov. xi . 14. xxiv . 6. and hath a vae●soli , woe to him that is alone , Eccl. iv . 10. He that trusteth in his own heart is a fool , Prov. xxviii . 26. And he that trusteth to it is little better . For besides its deceitfulness and our Natural Partiality to our selves . Our ignorance and inadvertency needs much help , from the prudence and fidelity of others . Chuse therefore some ferious Soul-friend , to whom thou mayest , with modesty and freedom , lay open thy Spiritual state . And as I told you before , that nothing is worse than a Bosome-sin . So nothing is better than such a Bosome-friend , to help thee into Abrahams Bosome , and the Arms of Christ . And this for the first Use of Direction , which I have enlarged much beyond my first intentions , and therefore will be very brief in the two that follow next .

Second Use Reprehension , I shall name three sorts only to be reproved for sinning against the Truth we are handling . First , Those profane ungodly sinners , who are so far from endeavouring to be ready against Christs coming , that they rather live without any sence of Death and Judgment , and Christs coming at all : saying , at least in their hearts , and in their lives , with those Scoffers walking after their own lusts , 2 Pet. iii. 4. Where is the promise of his coming ? As if they had made A Covenant with death , and were at an agreement with hell , As the Prophet describes them , Isay . xxviii . 15. Who rather work out their own damnation with security , presumption , and provocation : than their Salvation with fear and trembling . But such monsters of men , under the disguise and shape of Christians , are fitter to be abhorred of all , than reproved of any . These Leviathans esteeming our Scripture Artillery , as he in Job lxi . 27.28 . Doth Iron , Brass , and sling-stones , as stubble , straw or rotten wood . Tho God can make these feeble weapons , mighty in his time to pull down the strongest holds of Satan .

Secondly , Those who tho they believe these things in general , and approve them , and commend others for making ready for Christ : yet neglect the practice and performance of them : resting in some common hopes , some faint desires , some outward observances , some ineffectual half endeavours ; and rather wish they were ready for Christ , than take care to be so : and will rather put it to the venture , than be at the pains of any Spiritual Industry to be ready in good earnest , which is the very case of multitudes of common Christians .

Thirdly , Those , who tho they are convinc'd they ought , and also resolve they will get ready , and stick at nothing which may make them so ; yet put off and delay from day to day , and year to year . Semper victuri , as Seneca calls them , all way about to do it , but never do it ; always learning but never coming to the knowledg of the truth . Stick in the birth and therefore are unwise , Hos. xiii . 13. And indeed nothing makes a man a greater fool , or more proves him to be such , than this , to know what should be done , and to resolve to do it , and yet never set about it . And therefore God brands them with this reproachful Character of folly which men are so impatient of . He that was so very busie in taking care for many years , ●ears presently Thou fool this night . And ●o the Foolish Virgins who had Lamps and Vessels to hold Oyl , yet filled them not . And indeed what folly greater , than for men to go to Hell with their Eyes open ? To know their danger , and yet to play and dally with it till it surprize and snap them , and to stand where the Bullets fly thickest : and yet neither get an Armor , nor hasten their escape , to be out of reach of Gun-shot ? What will , if this will not , prove men to be indeed foolwardly ?

Third Use , Examination ; Expect not from me here , a large enumeration of the signs of Grace : I design not that . But a brief tryal of thy readiness for Christ . Try thy self therefore , as to that whether you be ready as the Text requires . There is no knowledg more necessary , or more worthy of a wise mans pains ; than the knowledg of himself , and his Estate towards God . It hath obtained the Authority of a Celestial Aixome , even amongst Heathens . Know thy self . ( è coelo descendit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ) And questionless it may be obtained , if we believe either St. Peter or St. Paul , for the first bids us give diligence to make our calling and election sure , 2 Pet. i. 10. Therefore surely he thought it feasible . The second injoyns us thus , Examine your selves whether you be in the Faith : prove your own selves : know you not your own selves , how that Christ is in you , except you be Reprobates ? 2 Cor. xiii . 5. Doubtless therefore he judged we might without special Revelation , even by serious self-examination , know this of our selves .

First , Therefore try it , by the verdict of thy own Conscience , ask it soberly , and let it answer freely , and it will speak and not lye . Great is the force of Conscience on either side , both to acquit and to condemn , Rom. ii . 15. Their Conscience bearing witness , and their thoughts accusing or excusing one another . And if the blind Consciences of the darkned Gentiles , had this power , how much more the Consciences of Christians , enlightned by the Gospel , and assisted , at least by the common influences of the Holy Spirit .

Bring in thy Bill therefore , to this Grand Inquest : before these , mille testes , thousand Witnesses . 'T will not write Ignoramus on it . 'T is Magni Judicii prejudicium , a Petty Sessions to the great Assize , a previous Judgment to the last and most awful one . Neither bribe it , nor stop its mouth , and it will speak as he would have it , whose Deputy it is . The spirit of a man is the Candle of the Lord , searching all the inward parts of the belly , Prov. xx . 27. That which is most hid and secret , this light will discover , find out , and manifest . The things of a man , the spirit of a man , which is in him , knows : tho none else can , 1 Cor. ii . 11. And therefore the Testimony of our Conscience yields great rejoycing : when it witnesses our Simplicity and Godly Sincerity . 2 Cor. i. 12. And St. John tells us , If our heart condemn us not , then have we confidence towards God , 1 Eph. iii. 21. Weigh not thy self therefore in the false ballance of other mens Opinions . Nec te quaesiveris extra , as Persius could advise . But get into thy Closet , retire , be still , Commune with thine own heart , Psal. iv . 4. and let it speak freely , 't will answer like an Oracle of God .

Interrogate thy heart in this , or such like manner : Have I with desire desired ? Have I with a thirsty Appetite panted after this readiness for Christ ? Have I with constant and restless diligence endeavoured to attain it ? Have I arrived , at least , at some setled hope , that if Christ should now come , I should be found of him in peace ?

Secondly , By the scope and tendency of thy life , by the Fruits thou bearest : Examine whether thou art a Tree , which if now cut down , must be Fuel for the fire which shall burn for ever ; or building Timber , for the House not made with hands , Eternal in the Heavens ! If others may know us , and we may know them , by the Fruits which either bear : why may we not much rather know our selves by them ? the frame of our hearts , and the scope of our lives , are great indications , whither we are going . If our hearts be in Heaven , and our Conversation be in Heaven , our soul , shall be received there . If thou fix thy choice , thy delight and love , on right-hand blessings ; thou shalt stand at Christs Right hand , at the last day . If thou walk in the straight and narrow way , it will lead thee to , and into , the straight gate , which gives entrance into Life . But the broad way of Hell , will never lead any man to Heaven .

Thirdly , By thy willingness to dye : thy looking for , and hastning to the day of God : and loving the appearance of Jesus Christ . Not but that Nature may recoil and shrink : and the flesh may draw back , and be loath to part : for even where the Spirit is willing the Flesh is weak : but upon sedate recollection , the willingness of the Spirit will fortifie the weakness of the Flesh ; and cry out Go forth my Soul , for he is a gracious Lord , thou art going now to meet .

Fourth Use , Exhortation . I hasten to that in which I designed the chief improvement of this truth ; that is , to exhort and quicken you , to the speediest diligence and care , to get ready for Christs coming . And tho I desire to work both upon your Consciences and your Affections ; to set before you your Obedience and your Interest : to urge you in point of duty , and in point of wisdom , and to press you to avoid both the sin and danger , procrastination will involve you in : yet I shall not curiously distinguish the motives , to rank each Series by themselves . But as God hath twisted his glory and our happiness so close together , in great wisdom and mercy , that we cannot promote the one , but we advance the other : nor neglect the one , but we destroy and lose the other . So is it in our sin and danger : they are prevented , or incur'd together : and therefore I may well wreath into one chain , the motives which concern either of them , to draw you out of your delay : and twist them into one cord , wherewith to quicken and accelerate your motion .

And not to heap up here , the many Scriptures , which speak so home and plainly to this matter : but to leave them to fall in , to inforce each motive , to which they more properly belong ; I shall begin with that which stands so near the Text , that it is urged in the same verse , as a reason to inforce the duty . Be ye therefore ready , for , or because , The Son of man cometh , at an hour , when ye think not .

The first Motive is taken from the uncertainty of the time of our death , and our Lords coming . And the Inference is so obvious , that the Light of Nature , and common Reason hath clearly discovered it , and excellently inforced it . Because thou knowest not , saith Seneca , where death will expect thee , expect thou it in every place : and because thou knows not when it will meet thee , do thou look for it at every time . And he hath so many apposite passages , in one Epistle , written upon the occasion of the sudden death of Cornelius Senecio , 't were easie to fill a Page with what might be pertinently extracted thence , and looks more like a Christian Homily , than the writing of an Heathen Moralist . But they that can , and will consult the whole , may find it , Epist. 101. in his works . For we need not go down to Askelon to whet our stiles , to make them pungent on this subject . We may Feather these Arrows from the Wing of the Holy Dove . No Nail is fastned more surely , or driven to the head with more reiterated stroaks , by the hand of the Spirit , than this ; to quicken us to be presently , to be always ready : to watch , to have our Loins girded , our Shooes on our Feet , our Staves in our Hands , our Lights burning , because we know not the time , neither the hour of the day , nor the Watch in the night , wherein our Lord will come . And he that may come in any one , should be prepared for in every one . It seems to be the very design and reason , for which God hath hidden from us the knowledg of Death and Judgment : to prevent security and putting off our preparing for it , 1 Thess. v. 2. Your selves know perfectly that the day of the Lord so cometh as a thief in the night , therefore let us not sleep as do others , but let us watch and be sober , verse 6. So 2 Pet. iii. 10. The day of God will come as a thief in the night . See the inference , verse 11.12 . Therefore what manner of persons ought we to be in all holy Conversation and Godliness ? looking for , and hastning to the coming of the day of God . That is , hastning to be fit for it , So in Rev. iii. 3. If thou shalt not watch , I will come on thee as a thief , and thou shalt not know what hour I will come upon thee . I 'le content my self with naming but one place more , Mark xiii . 32 , 33 , 36. Of that day and that hour knoweth no man . Take ye heed , watch and pray : for ye know not when the time is . Watch ye therefore ( for ye know not when the master of the house cometh , at Even or at Midnight , or at the Cock crowing , or in the morning ) lest coming suddenly , he find you sleeping . And what I say to you I say to all , Watch. Many go to bed well , and sleep their long sleep , awake not till in another world . Many go abroad well but their journey leads them to their long home , and they return not to the place from whence they went . What is another mans case may be thine , therefore be thou ready .

Secondly , All delay is dangerous . If thy House be on fire a timely diligence may quench it , but a short neglect may leave thee both poor and harbourless . A breach in a Sea wall , if left but open to the next Tide , may prove irreparable , and drown a Country . If an invading Enemy have time to intrench , 't will be harder if not past thy skill , to drive him out . A green Wound may be easily Healed , but if thou let it alone till it Rancle , Fester , and Gangreen ; it may cost thee thy life . If a Suit be Commenced against thee , it is dangerous to let it run till it come to Execution , or an Outlary : these and an hundred such allusions might be given , to shew the case 'twixt God and us . His wrath is kindled , kiss the Son lest it break out into a consuming fire . Sin and Satan have invaded thy soul , let them not intrench and fortifie , but drive them out quickly . Thou hast wounded thy Conscience , get quickly some Balm of Gilead , some Balsome of Christs Blood before it Fester , Gangreen , and be incurable .

God hath a Controversie with thee , and is entring his Action . Agree with thine adversary quickly , whilst thou art in the way with him , lest at any time the adversary deliver thee to the Judg , and the Judg deliver thee to the Officer , and thou be cast into prison , verily I say unto thee , thou shalt by no means come out thence , till thou hast paid the last farthing , Matth. v. 25 , 26. And of how much greater importance the matter is , so much more dangerous is it to delay . The folly is less to run an hazard where the loss is small , and easiely repairable : but 't is madness to defer where Estate , and Liberty , and Life , and All 's at stake , and this case is more than such : for thy Soul , and Heaven , and God are lost for ever , if thou be surprized unready .

Thirdly , This delay is sinful , as well as dangerous ; all Commands , relating to it , are in present force . The Imperative Mood hath no Future Tense . They are not like some human Laws , whose Obligation Commenceth not , till some months after they were Enacted , these bind semper , and ad semper , all ways , and at all times : for 't is never lawful to be unready for Christ . To be Unjustified , Unsanctified , Unmindful of his coming , in an estate of enmity against him , or alienation from him .

Fourthly , There are farther many explicite clear and plain Commands , injoyning this present and speedy performance . When thou vowest a vow to God , defer not to pay it : for he hath no pleasure in fools ; pay that which thou hast vowed . Better it is that thou shouldest not vow , than that thou shouldest vow , and not pay . Suffer not thy mouth to cause thy flesh to sin , Eccl. v. 4 , 5 , 6. Where note , that to defer paying , is not to pay . Now let us apply this to our great Baptismal Vow , in keeping which , I shewed , our readiness for Christ consists . And here 's an express Command not to defer our being ready for him . Ecclesiast. xviii . 22. Defer not until death to be justified , is the good counsel of the Son of Syrack , and very consonant to the Commands of God .

Agree with thine adversary quickly , whilst thou art in the way with him . Sin hath made God thy enemy , this life is the way in which thou art passing on to Death and Judgment , as the end of it . Therefore in thy life before death ; and because thou hast no assurance of thy life , beyond the present time , ( for who knows what a day may bring forth ) therefore presently agree and make thy peace with him . And as Ananias said to Saul , Acts xxii . 16. Arise why tarryest thou ? be baptized , improve thy Baptism , wash away thy sins ; and call upon the name of the Lord . And what thou doest do quickly , lest God take thy delaying , for a denying to obey his will .

Fifthly , 'T is a sin against the Light of Nature , which teaches all to hasten speedily , into some place of safe-guard when they are in danger . Not only men by use of common Reason , but the inferior Creatures yield Obedience to this Law by Natural Instinct : how will they run , how will they fly to shelter when what would hurt them , either pursues , or hovers over them . Shall the Cony shoot into its Burrow in the Rock , as soon as ere it spies a Dog ? And shall not that Bandog of Hell , ( from which David Prays to be delivered , my darling from the dog , ) Which hunts for our souls , scare us to the Rock of Ages , and the holes of that Rock , the Wounds of Christ ? Shall the silly Chicken , by the shaddow of the Kite , be driven to its damm : and shall not we betake our selves to him , who offers to gather us as an Hen gathers her Chickens under her wings : when that great Vulture , that preys on men , is ready to gripe us , with his fiery Talons ? Oh how has sin , not only unman'd us , but degraded us , below the basest of the Creatures : and erazed and Cancelled , the most legible of all the Laws of Nature , the Law of self-preservation ?

Sixthly , 'T is an error against common Prudence , and the Principle thou actest by in least concernments . There thy Rule is , better too soon , than too late . If for the Fair or Market , if for a Journey , or to see a Show or Play , How early wilt thou rise ? How timely wilt thou go to get a place ? And stay two hours for them , rather than venture to come one minute too late , and hazard to lose that which will not stay for thee : yea to meet thy Companions in sin , and to gratifie thy Lusts ? How afraid art thou to come too late . And yet for God and thy Soul , thou thinkest all 's in good time , tho thou set out never so late . What is , if this be not , to be wise to do evil , but to have no knowledg to do good ? And surely this will be no small aggravation of mens faults , when it appears they wanted Prudential Rules of Conduct in nothing , but the things of God ; which argues their despising of them , as if not worthy to imploy their wits , or thoughts about . That man in the Gospel who could contrive so prudently , to fit his Barns to his Crop , and both to his Belly , and all to his Lusts , Take thy case eat drink and be merry : How doth God reproach him , and disappoint him with a vengeance ? For not being at least , as wise for Heaven , as for Earth , Thou fool this night shall thy soul be required of thee : then whose shall those things be ? For so is every one , who lays up treasure to himself , and is not rich towards God , Luke xii . 20 , 21.

Seventhly , 'T is a sin against the Examples of all wise and good men . All the Wise Virgins were ready for the Bridegrooms coming . 'T is the Character of a wise man , to take time by the fore-lock . Soloman , saith , A wise mans Eyes are in his head , Eccl. ii . 14. To see before him . And God expresly , Deut. xxxii . 29. O that they were wise , that they understood this , that they would consider their latter end , to do this then is to be wise . So , Be wise O ye Kings , what proves them so ? To serve the Lord with fear , to kiss the son left he be angry and they perish from the way , Psal. ii . 10 , 11 , 12. And David , that man after Gods own heart , ( and surely nothing is more according to the heart of God ) gives this testimony of himself . I made hast , and prolonged not the time to keep thy Commandments , Psal. cxix . 60. And Abraham , when God made a Covenant with him , deferred not to Seal it , with the painful Seal of Circumcision , the self same day , as is Emphatically noted , Gen. xvii . 23. And when he was tempted to offer up Isaac : He rose up early in the morning to go about that hard work , Gen. xxii . 3. And the Disciples when Christ called them , immediately left the Ship and their Father , and followed him , Matth. iv . 22. And when God called the Jayler , Act. xvi . The same hour of the night he was Baptized : he and his straight ways , verse 33. See this Cloud of witnesses , and go not in a different way from what they went in , lest thou never arrive at the place they are gone to .

Eighthly , 'T is a sin against a great many warnings , and loud calls of Providence , Every Knell thou hearest , should toll thee into Christ : every Funeral thou seest , should carry thee out of delays . Much more when death comes into thy House , thy Bed , thy Bowels , and snatches away those halves , those pieces of thy self , an Husband , Wife , Child . Yea every symptom of thy own decaying Tabernacle ; Gray hairs are here and there upon thee : the dimness of thy sight gives the a prospect of approaching darkness : the faltring of thy speech minds thee of the House of silence : the stooping of thy back and head , shows thy inclining to thy Grave : and thy feebleness to go may remember thee , that ere long thou must be carryed forth by others . And all the turning of things upside down : and perplexing and fleeting uncertainty of Affairs in this troublesome world : may , and should provoke thy speediest care to get an induring substance , and to seek quickly a place in that City which hath foundations , whose builder and maker is God .

Ninthly , 'T is a sin against , not only , means of Conviction , but actual Conviction , yea and resolutions made on that Conviction . I am persuaded few men live under any tolerable Preaching of the Gospel . Who do not see a need of making ready for Christ : and do not thereupon some times at least resolve to do it ? Which gave occasion to that Proverb , that Hell is paved with good purposes , is full of those who resolved never to go thither : but while they stood dallying and resolving : that now they would , and then they would . First this year , and then next , they would Repent and turn to God , amend their ways , and make ready for Christ . And their modò , modò , was sine modo , and when they were about to rise , like the Sluggard they lye down again , to take the t'other Napp● Death takes them Napping indeed , and betwixt their making good resolutions , to do what they ought ; and making good those resolutions by performing them ; Christ comes and takes them away , and their purposes and promises of amendment , serve for nothing , but to aggravate their Condemnation , for breaking of them . And assuredly , nothing will sharpen the Sting , and envenom the teeth of the never-dying Worm , more than the remembrance of such convictions stifled , and such resolutions broken by delay , till 't was too late to perform them .

Tenthly , This work can never be done too soon , therefore there is no pretence left for delay , for fear of being ready too early : thou canst never be Justified too soon , Sanctified too soon , be good too soon , be at Peace with God too soon . I know indeed there are wretched Notions of , and prejudices against Religion , which the Devil would infuse into mens minds , from whence it would follow , that 't is safe , yea better to let it alone , till we are Old , or come to dye .

As that Religion is only an Art of dying happily , that Christ is an Austere Master , and thou shalt never see merry day in his service . That 't will make thee Melancholy , Emasculate thy Spirit with Superstitious fears , render thee morose , unsociable , a burden to thy self and others . But these cursed slanders smell so rank of the Father of lies , 't is needless to confute them amongst sober Christians . Yet in a word ,

Religion is a Discipline of living holily , in order to dying happily , of walking , with God here , that we may rest with him hereafter . And Christ is meek and lowly in heart , Matth xi , will neither provoke nor despise his servants , and his yoak is easie , and burden light to those who willingly come under them , and will neither gawl their Necks , nor break their Backs : there is no true Peace but in reconciliation with God ; nor Joy but to the Righteous , for light Is sown for the Righteous , and gladness for the upright in heart , Psalm xcvii . 11. Thou hast put gladness in my heart more than when corn and wine increase , Psalm iv . 7. When the returning Prodigal was received into his Fathers favour , then they began to be m●rry . The Kingdom of God ( of his Grace ) is Righteousness and Peace and Joy in the Holy Ghost . Yea believing in Christ , before we see him , intitles us at least , to joy unspeakable and full of glory , and tho others will not be persuaded of it , because they never felt it , rather let them be persuaded to be fit to feel it .

For Soloman hath told them , a stranger doth not intermedle with it . But in themselves all wisdoms ways are pleasantness , and all her paths are peace . And not to honour the rest of those paultry slanders , with a particular confutation : that cannot unman us in a base sence , which rather makes us more than men in a noble one : what rectifies , refines , exalts our Reason , what moderates , directs , subdues our passions to its conduct . What inlightens , purifies , and pacifies our Consciences . What bows and melts down our wills , into subjection to the will of God . And in a word , renues to the Image of Christ , and makes us partakers of the Divine Nature , can not be guilty of what 's objected . And all this , is done by that , which makes us ready for Christ , and therefore we can never either seek or find it too soon .

Eleventhly , But it may be done too late , that is , be gone about too late : as thousands have found by sad experience . And O that their harms may be our warnings , that we increase not that unhappy number . The Foolish Virgins would have Oyl at last , were it to be either begged or bought : and afterward they came , Mat. xxv . 11. With their Lord , Lord , but then the door was shut . 'T is ill leaving these things to an after-game . Remember Esau , who afterward would have inherited the blessing ( which he despised before ) but then he was rejected , though he sought it earnestly with tears , Heb. xii . 17.

When once the Master of the House is risen and hath shut the door , you may strive to enter , but must lose your labour , Luke xiii . 24 , 25. I pray Read with consideration and Holy fear , Prov. i. from the twenty-fourth to the end , and note especially verse 28. Then shall they call upon me but I will not answer : they shall seek me early but they shall not find me . What they thought all in good time , and even early , for this work , they 'l find to their shame , to their sorrow and eternal ruin : was much too late in Gods esteem . Tho God hath promiss'd to accept us when we come , He hath no where promiss'd more time in which to come : the present is all we are sure of , Now is the accepted time , 2 Cor. vi . 2.

Twelfthly , 'T is more than time 't were done already . If we wake not , if we rise not of our own accord , 't is high time to do it , when our Master calls us : if we go not out to meet him , it atleast becomes us to open to him when he comes and knocks . If we prevent him not by offering free possession of our hearts , there 's no excuse left if we resist him , when he strives to take it , If our own hunger , and even starving at the Hoggs Trough ( with the prodigal ) will not drive us to him : Yet at least the killing his Fatlings , preparing his Wine , making a Feast and inviting us so kindly , Come for all things are ready , should do it , and hasten a mutual readiness in us : now God hath long called us , Turn ye turn ye why will ye dye ? Come unto me and I will refresh you . The Spirit and the Bride say come . How long ye simple ones will ye love simplicity ? He hath long stood at the door and knockt , even till his head be wet with the rain , and his locks with the dew of the night . He hath long striven by his word , by his Spirit , by his Ordinances , by his Providences : by his Mercies , by his Judgments , as we say by fair means , and by force . He hath long since made fat Provision for us , and most lovingly invited us , and told us all is ready , there 's nothing wanting at the Feast but Guests . And is it not more than time , that we had answered , opened , yeilded , come long since ; when he does even long to see us there : when shall it once be ?

Thirteenthly , The sooner the better , admit thy delay should not prove damnable , it will certainly be very detrimental , thou 'lt lose much by it , tho thou lose not all . The sooner thou comest , the welcomer thou shalt be . The youngest Disciple was the beloved Disciple . His soul desires the first ripe fruits . Gods rod was of Almond wood , the Tree which Blossoms first of all the Plants . Josiahs great encomium was : He sought the Lord God of his Fathers when he was young , but twice eight years old , 2 Chron. xxxiv . 3. 'T is argued amongst Divines from what Age children are accountable to God for themselves , some say from five , some say from seven years old : but all conclude that from the time they can discern betwixt Good and evil , they are bound to refuse what 's evil , and to chuse what 's good . Again , the sooner thou art ready , the stronger will thy Grace , the surer will thy Comforts be , and the greater thy Reward in Heaven , as thou hast longer glorified God on Earth : and all the while thou stayest unready , thou art gathering either Woormwood , or Hemlock , the best is bitter , the worst is deadly ; bitter Repentance if thou be ever ready . And thou wilt cry out with Austin , Nimis sero te amare coepi : too late , O Lord , did I begin to love thee . Rather therefore resolve with the Orator , Nolo tantiemere poenitentiam , He not purchase Repentance at so dear a rate , or deadly damnation if thou be never ready .

Fourteenthly , The longer thou stayest , the harder will the work be , each day lays on a stone upon the Wall of Separation , thy sins are building betwixt God and thee ; and the higher 't is raised the harder it will be to climb over . Thy iniquities increase the Floods , like Ezechiels waters , and the stream which was at first but Ankle high , or to the Knees , and fordable at least , will become impassible , and in the deep waters they shall not come nigh him . The longer thou art going from God the farther off thou 'lt be , and the more difficult will thy return be found . Rooted Habits are hardly eradicated , and Custom in sin becomes a second Nature . And as easily may the Leopard change his spots : or the Ethiopian put off his skin , as he learn to do good who is accustomed to do evil , Jer. xiii . 23. Custom in sin , will take away the sence of sin , and harden the heart like the neather Mill-stone . Therefore Exhort one another dayly , while it is called to day , yea rouse up your selves lest any of you be hardened through the deceitfulness of sin , Heb. iii. 13. Nemo repente fit turpissimus , no man arrives at height of wickedness all on the sudden , but by degrees . Even depraved Nature hath some modesty left to restrain it , and that must be bafled to make it impudent in sin , and braze its fore-head , to be past blushing . A fresh water-Souldier dops his head and shrinks at the discharge of single Muskets , but he that 's flusht with often coming safely off , despiseth Vollies , and marches erect where the Bullets fall like a storm of Hail , and at last will run upon the mouth of Canons . Experience breeds hope in evil as well as in good : and because men have long continued unready for Christ , and yet found no danger in it , they flatter themselves they never shall . And Because sentence against an evil work is not executed speedily : therefore the heart of the sons of men is fully set in them to do evil , Eccl. viii : 11. And so what was always hard to do : at length becomes next to impossible to be done , Especially considering ,

Fifthteenthly , Thy strength declines , as well as thy work grows more difficult ; and according to the old Verse , Qui non est hodie , cras minus aptus erit . He that 's unfit to day , will be more unfit to morrow ; for besides the decays of Nature , which are not to be despised , where the work is wholly to begin , the offers of Grace will be more rare and faint , the motions of the Spirit will be less frequent , less importunate . He hath neither delight nor list to knock at that door , which hath been barr'd so long against him ; nor to expose himself to new repulses , where he hath been so often grieved , and his help rejected , and ere long he will be gone for ever , and woe be to thee when he departs from thee .

Si ter pulsanti nemo respondet , abito . The Courts on Earth Record the third contempt for contumacy , and proceed to Sentence . And doth the Court of Heaven keep no Records ? He seals up thine iniquities in a bag : and are not these things written in his Book . What folly is it , to lay the heaviest burden on the weakest beast ! to leave that care and work to thy decrepid Age : When the Grashopper shall be a burden , which the vigour of thy youth can scarcely struggle with ?

Sixteenthly , Thou wilt not be served thus thy self , do as thou wouldst be done to . How irksome to thee is a loytring servant ? As vinegar to the teeth , and smoak to the Eyes , so is a sluggard to them that send him , Prov. x. 26. Thou expectest thy servant shall attend on thee , before he serve himself . Which of you having a servant Plowing , or feeding Cattle , will say unto him by and by , when he is come from the field , go sit down to meat ? And will not rather say unto him , first make ready wherewith I may sup , and gird thy self and serve me , till I have eaten and drunken : and afte●ward thou shalt eat and drink ; thou 'lt rid thy House of him , who will serve himself before his Master : and make him stay his leisure , and what shall God do to such an one ? His are a willing people , and all delay implies unwillingness . We would never do , what we are loath to do , if we durst omit it , not love but fear begets such motion : and 't is love to our work , which makes our working acceptable ; God had as lieve you should do nothing , as do what you do , without , or against your heart .

Seventeenthly , Nay ! You do not only hate delays in men : but you cannot bear them at the hand of God ; if you be in distress , in pain , or danger , you cry out , O God make speed to save us : O Lord make hast to help us , answer me speedily , Lord tarry not , and if he do you grow importunate . Make hast O God to deliver me : make hast to help me O Lord , Psal. lxx . 1. Make hast unto me O God , O Lord make no tarrying , verse 5. if not half impatient , Hear me speedily , O Lord , my spirit faileth , Psal. clxiii . 7. My soul is vexed , but thou , O Lord , how long , Psalm vi . 3. How long wilt thou forget me , O Lord , for ever ! How long wilt thou hide thy face from me ? How long shall I take Counsel in my soul dayly ? How long shall my enemy be exalted over me ? Consider and hear me , O Lord , my God , Psalm xiii . 1 , 2 , 3. If not quite so , and desperate , with that wicked King . Why should I stay , or wait for the Lord any longer , 2 Kings vi . 33. And if God should when thou roarest for horror of Conscience , or art as on a Rack with exquisite pains of Gout , or Stone , or but the Tooth-Ache : answer thee with such delays as thou dost him ; and say ; why such hast , all in good time , I am not at leisure , forty years hence , or twenty years hence I 'le help and ease thee ; be content , I can't come yet , but when I have nothing else to do I 'le help thee . How would this hope deferred make thy heart sick ? And 't is well if thou refrain Blaspheming him , as one that mockt thee : and yet God must suffer all this at thine hand , be provoked and grieved forty years long , yea fifty , threescore years , and wait , and call , and cry , and reason with thee , and intreat thee , to return , to get ready for him , but all in vain , thou turnest a deaf Ear to him , and art as the deaf Adder , which refuseth to hear the voice of the charmer charming never so wisely . And wilt neither dance to his piping , nor weep at his mourning to you . Consider this you that forget God , how , how unkindly you take it , to be forgotten of him : and you that delay so many years to be ready for him , how ill you can bear his delaying but a week or day , if he be not ready to relieve and help you in your fears and sorrows .

Eighteenthly , You 'l not deal thus with others as you deal with God , as if 't were only safe and faultless to despise him , not with your betters , good manners will not suffer that : you say , 'T is fitter you should stay for them , than they for you . Not with a Friend or Neighbour ; but will rise at midnight , to lend him what he needs , or but to light his Candle . Not with an Enemy , but wilt Heap coals of fire on his head to melt him , or oblige him with preventing kindness : not with a Beast but if it Low for Food wilt serve it : or if it fall into a ditch , be it an Ox or Ass , wilt straightways pull it out , tho on the Sabbath day , Luke xiv . 5. Nay you will not make the Devil dance attendance , at the rate , you trifle with Almighty God , if he but whistle to you , you know his meaning and obey it , a nod , a beckon of his finger is enough ; you are dry Tinder to the first spark of Temptation he cast on you , and you are quickly in a flame . But to Gods Holy motions , tho they be hot as coals of Juniper , you are like green wood : no blowing will suffice to dry , or make you kindle . Nay , would I could say , that too many were not too quick and nimble for the Devil himself , save him the charge and trouble of a temptation ; run to his work before he bids them , like high mettled Horses , start before the sign can be given , and run full speed without either Switch or Spur. And yet mean-while quite foundred , and down right lame in the ways of God : that neither Spur nor Whip , can mend their pace . God hath not left himself without witness , that he might leave thee without excuse : his grads are in thy sides ; his hand hath fixed them in thy very soul : for as he hath planted punitive affections in thee , to be his rods to whip thee for thy past offences , such as shame and grief . So hath he quickning affections to excite thee to thy duty ; such as hope and fear , and yet thou wilt kick against these pricks , be it never so hazardous , never so hard to do so . How often hast thou felt these stings strike to thy very heart , and yet like a restive Horse , thou wilt rather winch , or kick , or run backward , or fall down , than go forward as thou oughtest . When sickness hath assaulted thee , and grim Death hath stared thee in the face , with its gastly visage : how have thy knees smote against each other , like Belshazers ! Thy Countenance wax'd pale , and trembling seized thy joynts ; and anguish and horror surprized thy Conscience . Like Cain ; apprehending that Every thing that met thee would kill thee ; and what killed , would damn thee . Yet after all this , thou returnest to thy old security , yea like heated water thou becomest more cold , or softned Iron , more hard than e're before .

Ninteenthly , If there be any spark of Ingenuity left in thee , let 's try to blow up that . Christ went not thus lingringly about the work He undertook for thy sake . But he left the Mansions of Glory , and came down from Heaven , more willingly than thou canst be persuaded to go thither . Lo I come to do thy will O my God . In the volume of thy look it is written of me . He came leaping over the hills , skipping over the mountains . Conquering all difficulties in the way . With desire he desired to eat that Passover he knew was to be his last , and himself immediately to succeed it . I have a Baptism to be Baptized with , and how am I straitned till it be accomplished ? And when his hour was come he delays not one hour longer , but went to Jerusalem where he was to dye . When they sought to take him , he called the Traytor friend , which kist him into their hands , yea offered himself to them of his own accord , whom seek ye ! I am he , and when that word had struck them down , he let them rise , and bind , and carry him away , tho he had more than twelve legions of Angels ready for his Rescue . 'T were endless to reckon up those many Arguments you meet with in History , to shew how readily he went about that dreadful work , and how active he was in his Bloody Passion . Read , Believe , Consider these things well : and for shame make more hast to be ready to attain that blessedness with him : for the procuring which , he was so ready to be made a curse for thee .

Twentiethly , This thy delay wounds God in his tenderest part , his Eye , his Heart , his Bowels . A wound is troublesome where ere 't is fixt , but neither so painful nor so mortal in an Arm or Leg , as in some vital part . To wound God in the Foot of his Providence , the Arm of his Power , or Hand of his Justice , is a provocation , but not like wounding him in the Eye of his Pitty , Heart of his Grace and Mercy , and the Bowels of his tender Compassions . All the most amiable and endearing Attributes of God , shine most resplendently in this work of God ; to give his Son for sinners : and for sinners to refuse this Gift , despise this Love , make light of it , as not worth receiving , or preparing to receive it , what can be more provoking ?

But set aside at present , the consideration of all the rest , and think what the abuse of his patience alone amounts to : Rev. ii . 21. I gave her space to repent and she repented not : was the most killing Article in Christs charge against Jesabel . Despisest thou the riches of his goodness , and forbearance , and long suffering : not knowing that the goodness of God leads thee to repentance , Rom. ii . 4. This is the sin by which men Treasure up wrath against the day of wrath . For as Gods long suffering should be Salvation to us , the abuse of it becomes the surest , and the sorest Damnation . Laesa patientia fit furor , abused patience turns into fury . And God swears in his wrath at last , They shall never enter into his rest , who had grieved him , by refusing the tenders of it , forty years together .

Twenty firstly , This delay turns thy light into darkness , thy very Prayers into sin , for either thou canst not Pray as thou oughtest , for the coming of Christ to Judgment , come Lord Jesus come quickly , or thou Prayest against thy own life , and so against thy own heart : and dost but mock God : and wouldst not have hi● take thee at thy word , as St. Augustin● bewaylingly confest , when he Prayed fo● Continence , before his Conversion , An● domine , sed non modo , Lord hear me , bu● not yet , because he was afraid to lose h● pleasing Lusts . So when thou sayest , Th● Kingdom come , either thou considerest no● what thou sayest , or only sayest it in c●stom and formality : for neither would thou have the Kingdom of his Grace come which thou willfully opposest : nor th● Kingdom of his Glory for which thou r●fusest obstinately to be ready ; and not hi● would afright thee more than pregna●● symptoms of its near approach and spe●dy coming ; and wouldst , as in a by wor● men say Witches do : say thy Prayers bac●ward , let not thy Kingdom come : b● stay I pray thee till I be ready for it .

Twenty secondly , Tho thou delay and loyterest : yet other things do no Time tarrys not , that 's in perpetual Fl● and sliding on , thou mayest take off t● Weights of thy Clock , and stop its Motio● but thou canst not stop the Course of t● Sun in the Firmament as Joshuah did . N● bring it back as it was by Isaiahs Pray in Hezekiahs case ; which was an Emblem of the adding more years to his life , as well as a sign , that God would do it . Thou mayest turn thy Glass sideling and hinder its running , but canst not withhold thy Pulse from beating , all whose stroaks are numbred by that God which made it : and which number it shall not exceed . Death tarries not , but is riding Post upon the Pale Horse : he never draws Bitt . He neither Baits , not stays , till he hath reached his journies end , and done his errand : which is to Arrest thee , and take thee up behind him , and carry thee to him who sent him for thee . Once more Judgment and Damnation tarry not . There 's swift destruction hasting towards them , who hasten not to be ready for Christ . And 't is spoken very Emphatically , 2 Pet. ii . 3. Whose Judgment now of a long time lingereth not , and their Damnation slumbereth not . There are but two impediments of speed , as one observes upon this place , either lazying in Bed , with the sluggard : a little more slumbring , a little more folding of the Arms to sleep , before he rise : or loytring with the sloathful , when he is up ; but both these are expresly denyed : neither slumbers in Bed , nor lingers when risen , therefore all impediments to speed are taken away .

O therefore rouse up thy self , flee , tarry not , What meanest thou ô sleeper ? Arise , there 's a storm upon thee , call upon God in good earnest , and hasten thy escape from this stormy wind and tempest . One word ; the Philistins are upon the Sampson ; rous'd that drowsie sinner , tho he slept on an inchanted Pillow , the knees of his Dalilah . O that a greater and more frightful word , might waken thee ! Hell and Damnation , the Devil and his Legions are upon thee : leap out of Dalilahs lap , and with repentance for sleeping there so long , flee to the Arms of Christ . Make thy self ready for Abrahams bosome . Is it not high time to fly to the City of refuge , when the Avenger of blood is at our very heels , and wants but one step to reach us with the fatal thrust ! therefore as Jonathan cryed after the Lad , but meant it as a warning to David to escape the wrath of Saul . So I to you , Make speed , hast , stay not , 1 Sam. xx . 38.

Lastly , This tempting to Delay , is the Divels last and worst stratagem against thy soul . 'T is true , he will if he can , keep thee in ignorance , sensuality , prophaness , formality without once suffering thee to think of God or Heaven , of Death or Judgment , of thy soul and its concernments . But if thou get out of this Dungeon , and begin to see the light , and by some startling Providence , or rousing Sermon , beest put in mind of these matters , and so resolvest to look better to them , and to turn to God , and prepare in earnest for death , and for the coming of Christ , because thou seest the indispensible necessity of all this .

Then will Satan disguise himself into an Angel of Light , and not only allow , but applaud all those thy purposes : that he may be less suspected as the Author of the last suggestion , with which , as his Master-piece , he intends to assault thee , to thy utter ruin ; and therefore hee 'l whisper to thy heart , to this , or the like purpose . Repent and turn to God! Ay , God forbid thou shouldest not ; save thy soul and get to Heaven ! Yes what shouldest thou do else ? Who but a fool or a mad-man would neglect it ? Who would , who can , dwell with everlasting burnings ? Thou deservest to be damn'd , and damn'd again , if thou wouldest not resolve to be sav'd and go to Heaven . But let me mind thee yet of one thing : thou knowest 't is an old saying and a true : fair and softly goes far , no more hast than good speed : 't is all in good time for these matters yet : the work is not so hard , as some would make thee believe ; God is merciful , and Christ dyed for sinners , and God hath sworn he desires not their death : and said that At what time soever they repent , he will receive them . And besides thou art young and strong , and hast many businesses to mind , and men must not neglect their Callings , and providing for their Families : and after these are done , then mayest thou mind Religion , with less distraction , having settled and dispatcht thy other necessary Affairs first ; and tho thou beest pritty old , such and such as thou knowest are ten or twenty years older , and pretty lusty still and thou mayest live as long as they .

And suppose the worst come that can , that thou shouldest be taken sick : 't is time enough , then to repent , and cry God mercy ; and thou mayest send for thy Minister to comfort thee , and get good people to Pray for thee , and 't is but repenting , and that thou mayest do then , for True Repentance , you have often heard , is never too late , and therefore why shouldest thou divert thy self from thy business , and put thy self into a way thou wilt not like so well , when thou knowest it better , as perhaps thou thinkest thou shalt . For I must tell thee tho Religion have its use , yea and sweetness , yet no Rose grows without its prickles , thou mayest find some thing in it , which thou 'lt like better on a death Bed , then at present : and here hee 'l besprinkle it , with some sly and sinister reflections . And farther , 't was very well this thing was in thy heart , God knows thy purposes , and good meanings , and he approves them , and wi●l accept them , tho thou shouldest never perform them , at least , not at present . These , and such as these , are the suggestions wherewith the Devil will assault thee , to intangle thee in farther delay , and if by this guilding , he can make the swallow this poysoned Pill , 't is ten to one , thou art lost for ever ; he knows well , this is the most critical juncture in thy whole life , and thy being a Saint or a sinner for ever , almost wholly depends upon it . If when thou art enlightned , convinced , resolved to turn to God in earnest , and to hear his voice to day , while 't is called to day , and dost say and hold . And deferrest not to pay what thou hast vowed : my life for thine , thou art safe . But it the Devil play this last Engine so cunningly , as to demolish the Fort of thy resolutions , abate thy present Fervours , cool thy warmed Affections , turn thee from thy purposes , especially if he have done it twice or thrice before , I will not say thy case is desperate ; but I should be unfaithful , and false to thy soul if I should not tell thee it is very dangerous , See Heb. vi . 4 , 5 , 6. and 2 Pet. ii . 20 , 21 , 22. I beseech you therefore by the Mercies of God ; by the Blood of Christ , which he shed to Justifie you , and by the love of the Spirit , which he first purchased , and then sent to sanctifie you : That you Watch be strong , and acquit your selves like men , and take to you all the A●mour of God , that you may resist the battery of this worst of Satans Engines , and defeat the most dangerous of all his stratagems , to involve you in Procrastination : by giving up your selves speedyly to God , and Christ , according to what ever convictions , have been upon you , that you ought ; and resolutions , that you would so do , and be ready quickly .

I would add no more , did not one word remain , which may seem fit , to clinch and rivet that Nail , I have been forcing home , with so many blows . And I shall take it out of your own mouths . Methinks I hear some say , why so many Arguments in so clear a case ? and others ready to make the number occasion of their laughter , and others , 't was good , if it had not been so long : but it was cruel tedious .

Well , be it so , admit it had been delivered at this length , ( which yet by the way it was not ) let me in cool blood , debate the case with these Objectors , before we part . Is the case so clear in thy opinion , that 't is superfluous to multiply Arguments to prove it ? Out of thy own mouth shalt thou be judged thou sloathful servant . Why dost thou continue to Rebel against thy light ? Why dost thou still delay ? That 's enough which doth the work it is designed to : but that 's too little which doth it not . The Motives may be enough to leave thee inexcusable , but they are not enow for thee , till they effectually persuade thee to leave thy sin , and escape thy danger . And for the next , must I bear your petulent scorn , for remembring you of returning to God , with such a number , and shall it cost you nothing , to forget him days without number ? Do you now laugh because the Motives are so many ? And what will you do , when God shall laugh at your calamity , and mock when your fear cometh , because these many were too few to make you take warning ? To make you wise to prevent them , and escape them .

Is it so tedious to you to hear your sins Arraigned and Condemned a long hour . And what is it to God to be dishonoured and provoked by them all thy life long ? Is it a load which breaks the back of thy Patience , to hear Motives multiplyed , to turn thee Speedily ? And is it no dangerous tryal of Gods Patience , to load him with thy multiplyed sins , as a Cart is loaden with Sheaves and pressed down ?

If it be wearisome to hear thy sins reproved ? How much more Just is Gods complaint , They have wearied me with iniquities , and made me serve with their sins ! In a word , if I have been thought long in calling you to turn to God : how long doth God think your refusing to return ? And how tedious will it be , to bear the eternal reproaches of thy own heart , and lashes of thy own enraged Conscience , for that refusal ? Which nothing can exempt thee from , but taking the Councel I have so plainly given . Consider what I have said , and the Lord give us understandings , and hearts to close with it , that when ever Christ comes He may find us Ready . Amen .

A DISCOURSE Shewing the Sinfulness and Danger of Putting-off our Great WORK : BEING The Substance of a Sermon deliver'd at the Funeral of Mr. David Geer , at St. Botolph's - Aldgate . Upon St. JOHN ix.iv.

I must work the Works of Him that sent me , while it is Day : The Night cometh , when no Man can work .

THis Chapter contains the History of one of the chief Miracles , which our Blessed Saviour wrought whil'st He was in this World : That is , His opening the Eyes of the Man which was born Blind . And it is Recorded more largely , than any of his wonderful Works , ( except his Raising Lazarus from the Dead ) for it fills a whole long Chapter to declare , the Occasion of it , the Work it self , and what followed upon it : and affords Matter of so many useful and choyce Observations , 't is some difficulty to pass them by : For it did not only Confirm his Mission and Doctrine to be from God ; but the very Miracle it self was Doctrinal ; the Man 's being born Blind , figuring that Spiritual Blindness under which we are all Born ; and Christ's Healing him , and the Manner of it , shewing from whence , we must expect the true Eye-Salve . But I must confine my self , to what the present Solemn Occasion directly minds us of .

The Words I have read , were pronounced by our Lord , as an Introduction to the Work , when he address'd himself to the Performance of it ; and discover his Faithful Obedience , and Excellent Wisdom in improving the Seasons , for fulfilling the Works his Father sent him into this World for : And commend to us a Truth of general Use , and universal Obligation ; tho our Lord vouchsafes to apply it to Himself , in this particular Case .

I confess , the Words have not the Form of a Precept ; but they have the Force , yea , more than the Force , of a single Command , & press the Duty more Home , than if it had been said expresly , Work while it is Day : For First , They are an Example given in the Person of him whom we are bound to imitate and follow ; whose Works are Vocal , and whose Actions are our Instructions . He being the Son of God , and our Lord and Master , saying , I must work , ; 't is as if a Son in the Family should say to the Servants , or a Wealthy fore-handed Man to his poor Neighbours , who have nothing but their Hands to Live on : What ever you do , I must mind my Business ; I must labour , and not squander away one Day after another ; my Father will not suffer it in me ; and I should quickly be undone by such a Course . Such Words , spoken in their own Persons , are more awakening , more pungent , than if they only bid them mind their Business : For they smartly and sarcastically reproach their Sloath , and upbraid them for their Loytering .

For if the Master of the Family will not bear it in a Son , much less will he in a Servant ; and if he that 's well before-hand , must be industrious to prevent Poverty and Want ; much more must he , that hath but from Hand to Mouth .

But the quickning Influence of the Example is not all : For , Secondly , The Reason by which it is inforced , shews it extends to many . For when He had said , I must work , &c. while 't is Day ; when he comes to give the Reason of it , he saith not , The Night cometh , when I can't work ; but , When no Man can work ; ( 't is St. Chrysostome's Note ) thereby clearly implying , that the Duty reaches all , whom the Reason of the Duty reaches : and amounts to thus much ; That every Man who hath Work to do , which must be done by Day , and cannot be done by Night , must hasten to dispatch it , while the Day lasts ; lest he be surprized and prevented by the Nights Approach .

Having thus briefly clear'd my Passage to what I design , by shewing , that the Words , tho spoken by our Lord of Himself ; yet are fairly Applicable unto others , and may have Efficacious Influence both upon their Duty , and their Wisdom , to engage them to improve their Opportunities speedily , for the Work of God , and their own Souls ; which I could make good by more than Twenty of the best Expositors , both Antient and Modern , if 't were needful . I shall now proceed to grasp the Strength and Scope of the whole Verse , into one full and comprehensive Observation , alwayes Useful , and to the present Occasion very Seasonable .

Take it in these plain Words , and easie to be understood :

The Consideration of the Work we have to do , and the Time allowed , and limited , for the Doing of it in , indispensably oblige us , to the utmost Speed and Diligence , in the Doing of it .

I conceive , these Expressions are fairly Commensurate with the Text : And , as they leave out nothing , which is material in it ; so they add nothing to it , but what is evidently Comprehended in it ; as will be farther manifest , by explaining these Three Particulars .

1. What is meant by this Work we have to do .

2. What is the Time or Season allowed to do it in , call'd in the Text a Day , or While it is Day .

3. What is the Limitation , by which this Time is bounded , and to which it is restrained ; which is partly imply'd in calling it a Day , which is a definite , and measur'd Portion of Time , partly express'd in the word Night , which puts an End and Period to the Day .

These , as they relate to Christ , ( which I touch , because he first applyes them to Himself , and shall after wholly wave and supersede ) were as to his Work : To prove Himself to be the Son of God ; the True , the Promised Messiah : To reveal the Will and Counsel of his Father , to the World : To shew to Men the way of Salvation , and Eternal Life : To declare the Covenant of Grace , and Preach the Gospel : And to manifest both Himself , and his Doctrine to be of God , by working many , and mighty Miracles ; and by speaking , as never any other Man spake ; and doing such Works , as never any other Man did ; and Approving Himself mighty both in Word and Deed , before God , and all the People , Luk. 24.19 . till he had confirm'd the Faith of them who believed in Him , and left the Incredulous and Obstinate without Excuse : And such was the Work of Opening the Eyes of him that was born Blind , Recorded in this Chapter ; and the Words he spake upon that Occasion .

Secondly , For His Day . It was the Time allotted him of his Father , to continue in this World ; the Season of his Ministry , the Space in which a Restraint was laid upon the Powers of Darkness , from hindring him to fulfil all that was fore-told concerning him , and to accomplish all that was needful to be done , for his Father's Glory , and his Peoples Salvation , before his last Suffering .

Thirdly , The Night was his Death , and going out of this World ; the Hour of the Wicked , and the Power of Darkness , to which he was to be subject in his Passion , St. Luk. 22.53 . in which , according to his Father's Determinate Counsel , he did voluntarily suspend his Power of working Miracles , and would not deliver Himself ; but suffered Himself , first to be Apprehended , and then Condemned to Dye , and then by Wicked Hands to be Crucifyed and Slain , Act. 2.23 .

I have thus briefly glanc'd at the Meaning of the Words , as they relate to our Saviour , to whom they were primarily apply'd ; that this may facilitate the Understanding of them , as applicable to our our selves ; to which I shall confine my self , in the Handling and Improving of them : And therefore , the Work to be done , as it concerns us , is to believe in Jesus Christ . This is St. Chrysostome's ; from Joh. 6.28 , 29. What shall we do , that we may work the Works of God ? Jesus answered , and said unto them , This is the Work of God , that ye Believe on Him , whom . He hath sent . That is the Work He hath enjoyn'd us , according to 1 Joh. 3.23 . This is his Commandment , That ye Believe on the Name of his Son Jesus Christ . Our Work is to Repent sincerely of our Sins , and turn to God with our whole Hearts , and to bring forth Fruits meet for Repentance .

Thus Gregory the Great , upon the Fourth Penitential Psalm : What are these Works of his Father , which he sayes , Are to be wrought by Day , and not by Night ? Nisi agri intellectualis cultura ; The Tillage and Cultivating of our Souls ; which the Prophet Jeremiah's Description of Repentance , agrees well with , Jer. 4.3 , 4. Break up your Fallow Ground , and sow not among Thorns : Circumcise your selves unto the Lord , and take away the Fore-skin of your Hearts : Kill the Thorns and Weeds of your Lusts and Corruptions , by plowing up the Roots of them , by the Plough of Godly Sorrow , Mortification , and Amendment of Life . This Work is , To work out our own Salvation with Fear and Trembling , Phil. 2.12 . In a word , It is to become good Men , good Christians , and to live as becomes those who profess to be such ; to get our Peace made with Heaven ; to be fit to Dye ; to Glorify God , and to save our own Souls ; which is the One Thing necessary , the Work God hath sent us into this World for .

Secondly , The Time , the Season , allowed us to do this Work in , is the Day of our Natural Life ; as a Good Expositor upon the Words , The space of every Mans Life , is his Day : Therefore , as the Shortness of the Day quickens Work-men to Industry and Sedulity , lest the Darkness of the Night should over-take them , in the Midst of their Endeavours , and before their Work is finished : So we , knowing the Time of our Life is but short , should be asham'd and afraid to loyter , and freeze in Sloath and Idleness ; and must not delay at all , lest our Opportunities slip from us , past Recovery . And farther , Our Day is the Day of Grace , while we have the Sun of Righteousness shining in the Light of the Gospel ; and while we have God's Ordinances without , and the Motions and Assistance of his Spirit within , before the Means of Salvation be taken from us , or the Blessing be taken from the Means : And God's blessed Spirit , for our often quenching , grieving , and resisting of Him , and refusing his proffered Aids , and gracious Help ; with-draw , and leave us , and Blackness of Darkness over-shade , yea over-whelm , our Minds ; as the Dreadful Beginnings of Eternal Night .

Thirdly , By Night , which limits our Day , is to be understood ( as may be gathered from the Opposition betwixt these two ) the contrary , to what is meant by Day . And therefore it signifies our Natural Death , or any notable Degree or Tendency toward it . Loss of our Senses , Reason , or such decayes of them , as make us incapable of Acting as Men , in our great Concerns : Or the setting of the Gospel Sun : the removal of God's Kingdom and Candlestick : God's departure from us , and taking away his Light and Guidance : His Grace and Spirit ; without which , we can do nothing but wander , and wilder , and lose our selves and do no Work , but what hath Death for its Wages ; and find no way , but what leads down to Hell . To Sum up this plain Explication in the easiest Words I can : We are indispensably bound , and it infinitly concerns us , to make hast to Believe , Repent , get our Peace made with God , and to be ready to Dye , while God spares our Lives , and continues the Gospel , and the means of Grace amongst us , and offers us his Help , by the frequent motions of his Spirit . For as this Work may be happily done by Day ; that is , while these Mercies are continued ; so if they be taken away , and Night over take us , before our Work be done , it is impossible it ever should be done ; and we must be undone for Ever .

I now return to the Observation , into which I graspt the scope , and substance of the Text , which was this . The Consideration of the Work we have to do ; and the Season allowed , and limited for the doing of it in , oblige us indispensably , to utmost speed and diligence in the doing of it .

The Holy Scripture is very copious , and full in pressing both speed and diligence , upon the accounts this Observation intimates , it shall suffice to name a few at present for Confirmation , Isa. 55.6 . Seek ye the Lord while He may be found , Call upon Him while he is near ; which supposeth , what Psal. 32.6 . expresses there is a Time , in which there 's no coming near Him , Like 13.24 . Strive to enter in at the straight Gate : for many , I say unto you , will seek to enter in , and shall not be able : when once the Master of the House is risen , and hath shut the Door , Joh. 12.35 . Yet a little while is the Light 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 Light believe in the Light , Eccles. 9.10 . Whatever thy Hand findeth to do , do it with thy Might : for there is no work , nor device , nor knowledge , nor wisdom in the Grave , whither thou goest . And of how much greater consequence thy Work is , so much greater in Reason , should be both thy Speed and Diligence .

I now proceed to the proof of the Observation , and to shew the Reasons , why 't is so necessary to be Speedy and Diligent about this Work : and because those Reasons are usually most cogent and forceable , which are drawn from the Nature of the thing , which is to be confirmed by them , I will take them all from the Text it self , which is like some well-stor'd Mansion , or noble Seat , which is Furnish't with all needful Provisions , within its own Bounds .

And First , Because 't is Work .

Secondly , Because a Convenient Season is allowed to do it in .

Thirdly , Because this Season is of Vncertain Continuance , will not last always , and may slip from us suddenly , 'ere we be aware .

First , 'T is Work : Work with an Emphasis ; our main-business , not our by-business , though too many make it so . The great Errand , upon which God sent Us into this World . Moses tells Us , 't is not a vain thing ; but 't is our Life , our Life is lent Us for it ; and our Life depends upon it , Deut. 32.47 . The Comfort of it here , and the Safety of it hereafter ; another manner of Work than heaping up Riches , for that 's a vain thing , Psal. 39.6 . with Job 't is the only Work of true Wisdom , Job . 28.28 . And unto Man he said ; Behold the fear of the Lord that is Wisdom , and to depart from Evil , is Vnderstanding . A Man , a Wise Man , who only deserves the name of a Man , should count nothing else comparatively worth his Care . : 't is David's Vnum petii , Psal. 27.4 . The one thing he desired of God , to injoy Opportunities to help him in this Work . 'T is Solomons Totum hominis , the whole of Man's Duty and Happiness , Eccles. 12.13 . Let us hear the Conclusion of the whole Matter , fear God and keep his Commandments ; for this is the whole of Man . 'T is St. Paul's great Race . His hic labor hoc opus , 1 Cor. 9.24 . So Run that ye may obtain ; so Fight ( against your Spiritual Enemies ) as Men that are in earnest , make not vain Florishes , only to beat the Air : So strive , that you may Win and Wear an incorruptible Crown ; in a word , from our Lords own Mouth , 't is primum quaerendum , Mat. 6.33 . Seek ye first the Kingdom of God , and His Righteousness ; and the unum necessarium , St. Luke 10.42 . But one thing is needful : Signally , and Eminently the Work of God , which He hath given Us to do , Joh. 6.29 .

Now this Consideration , that Religion , the Glorifying God , the Saving of our own Souls , is Work , our great Work implyes these Five things .

1. It 's necessity it must be done . 2ly . It 's priority , it must not be postpon'd , but first done . 3ly . It 's difficulty , it must not be trifled in ; but done with all our Skill and Might . 4ly . It 's perfection , it must not be done by halves . 5ly . It 's certain Reward ; all Work shall have it's Wages .

All which Mighty Weights , one would think , might stir a quick and vigorous Motion , in the most rusty Engine ; I mean , the most restive lazy Soul : if we would hang them on , with due and frequent Meditation .

Let Us consider them a little , one by one .

First , Because 't is our Work it must be done , what ever else be left undone , or we must be undone Eternally , by , and for , neglecting it . Remember the Doom of the Sloathful Servant , who neglected to get , what he knew he should have had , and had Opportunity to have provided , St. Mat. 22.13 . Bind him Hand and Foot , and Cast him into utter Darkness . You may Read his Fault in his Punishment ; one is the Anagram of the other . He bound his own Hands and Feet with Cords of Sloath and Negligence ; and now His Master causes them to be bound with Chains of Vengeance . He Slept away the Light vouchsaft him , as if it had been Night : and now he shall have Darkness to extremity ; but such as will never yield him Rest or Sleep .

This being our Work , it is so necessary , it must not be neglected by any means , upon any pretence whatever ; though it were to give outward Attendance on Christ himself , as he told Martha plainly , preferring Maries sitting at His Feet , to hear His Word , and minding this one needful thing , before all Martha's troublesom Diligence ; in which , she was Cumbred with much Serving , to make Provision for Him ; 't is more necessary then to Eat ; therefore , Job esteemed God's Words , more , not only than his Dainty , but his Dayly , his Necessary Food , Job . 23.12 . St. Paul , but to promote this Work in others , saith , Necessity is laid upon me , and Woe be unto me , if I Preach not the Gospel , 1 Cor. 9.16 . And may not we , should not we all say , Necessity is laid upon us , and Woe be unto us , if we Believe not , if we Obey not the Gospel ?

'T is more necessary than to Live ; Holy Men of God have willingly spent their Lives to help others in this Work . Neither count I my Life dear to me , so that I might finish my Course with Joy , and the Ministry which I have Received of the Lord Jesus , to Testify the Gospel of the Grace of God , Act. 20.24 . Yea , our Lord himself counted this His Meat and Drink , and refus'd his bodily Food , even when He was Hungry , to Feed on this , St. John 4.32 , 34. Yea , He esteem'd it so necessary , that He came down from Heaven , endured the Cross ; and Bore the Law 's Curse , and his Father's Wrath , to Accomplish it .

In a word , The End is more necessary than all the Means conducing to it ; and next to God's Glory , our own Salvation is the ultimate End of all we have , or are , or do ; and therefore , more necessary than them , all put together . When some told good Dr. Reignolds , He would Kill himself with Studying and Preaching , advis'd him to spare himself ; He reply'd , Nec propter vitam vivendi perdere causam : He would not to save Life , neglect that , for which God gave him Life ; and for which alone , it is worth while to Live . Good Lord ! That Men can find time for every thing else , and account the most trivial Matters worthy of their Care ; and can find neither , for this great , this necessary Work .

'T was a smart Sarcasm , which the Great Augustus cast upon the Gaulish Ladyes ; when He saw them playing with their Dogs in their Laps : Have the Women in this Country no Children ? Implying that 't was a shame to neglect their Children ; and to prefer their Dogs into their Place . So may I say with Wonder and Amazement : Have these Men no God to Serve , no Soul to Save , no greater , no better Work to do , than to mind their Pleasures , and their Profits ; their Follies , and their Lusts ? As if nothing might be slighted , but what of all things ought least so to be : the Work , God sent you into the World , and call'd you into His Church , for your only Necessary Business . O besottted Sinners , Who hath bewitch't you , thus to pervert the Design of God , and to misunderstand your own Interest ? Awake , awake , Rouse up your selves , shew your selves Men ; and make that your Business in good earnest , which God hath made your great , your only necessary Work .

Secondly , Because 't is Work , it claims Precedency , it must not be Post-pon'd , thrust back ; but first dispatcht , and not give place to our By-business : this is your Method in all other Cases . First Work , then Recreation , if any time be spare , when Work is Finish't . You send not your Children to their Play in the Morning , and bid them go to School , when they have play'd enough : but first to school , and let them play when they have learn't their Lesson . The Heathen could say , A Jove principium , we must begin with God , and our Lord bids Vs first seek God's Kingdom , and its Righteousness .

Christ is Alpha , and Omega , The First , and the Last , Rev. 1.11 . And we must begin and end with Him , make His Service our first Care , and His Glory our last End . And Reason saith , Work must be First , because that may be wisely left longest undone ; which will occasion least Prejudice , if it be left quite undone for Ever . Now if this Work be done , thou art safe and well , though you have no time to do the rest : yea , if time fail , you will not need the rest : for time , and the use of Temporal things dye both together , and are rak't up in one anothers Ashes : and when thou art got to Heaven , thou 'lt want neither House nor Land , nor Meat nor Mony , nor secular Knowledge nor Honour , nor Wife no● Children ; but God and Christ will be enough , and more than All to thee , and 't will never grieve thee there , that thou hadst not got this , or the other thing , to leave behind thee : but on the other side , if beginning at the wrong end , thou hast accomplish't all thy designs , brought all thy Ends together , and obtained more than Heart could wish , and wantest nothing but an Interest in Christ , and readiness to Dye ; and then be snatcht away to Hell , ( like the Rich Foot in the Gospel , who never dreamt of that amidst his Plenty : ) The Remembrance of what thou once was Master of , will yield thee no more Relief , than Dives's faring Deliciously on Earth , contributed to the cooling of his Tongue , when he was tormented in those Infernal Flames .

Thirdly , Because 't is Work , 't is difficult ; all Work hath something hard in it , else 't were miscall'd to call it Labour : All Arts require painful Study , and all Study causes Wearyness . But , Omnium I ●fficillima , ars faecilitatis , The Art of being Happy , is of all the Hardest , because of all the most Excellent . The Righteous are hardly saved , 1 Pet. 4.18 . The Way to Hell is broad and smooth , of easie Descent : But the Way to Heaven is strait and rugged , and must be climb'd with Labour . I say not this to fright you out on 't , but to provoke your Diligence . 'T is a Greek Proverb , The Gods give Nothing , but sell All that's Good . The Price they sell it for , is Labour . When a Leader tells his Souldiers , before a Storm or Battle , how Valiant and Stout their Enemies are , and what Men of Mettle they must grapple with ; 't is not to daunt them , or give them an Excuse to turn their backs , and run away ; but to inflame their Courage , and whet their Valour . So when the Scripture tells us , Our Adversary the Devil , is a Roaring Lyon ; 't is not to scare us , but make us watchful , and to provoke us to Resist him Manfully . And when it tells us , We wrestle not with ( weak ) Flesh and Blood , but Principalities and Powers , Eph. 6. 't is to mind us to gird on our Armour , and bestir our selves with becoming Boldness , and stand our Ground with Resolution : The things Religion is compar'd to , and the Emblems of a Christian , speak it to be hard : A Fighting Souldier ; a Contending Racer ; a Wrestling Combatant ; a Laborious Husbandman ; a Trading , Travelling Merchant . Many Corruptions must be mortify'd ; Right Eyes pluck't out , Right Hands cut off . Many Temptations must be resisted , many Enemies must be vanquish't , many Graces must be acquired , many Duties must be learnt , and practis'd . And , Who can reckon all this Easy , and like to cost no Pains , but he that never tryed , never considered what 't is to be a Christian indeed ? Therefore , flatter not your selves , that you can attain it , how and when you please : But learn this Discipline betimes , Exercise your selves to Godlyness continually , stand upon your Guard , take to your selves the Whole Armour of God : But above all , betake thy self to Christ's Protection , and God's Assistance : That when thou art weak in thy self , thou may'st be strong in Him ; that thou may'st Do all Things through Christ that strengthens thee , tho thou could'st do nothing in thy self : That thou may'st be Strong in the Lord , and the Power of his Might : Yea , may'st be more than Conqueror , through Him that loved thee ; and bids thee , Be of good Chear , because He hath over-come for thee .

Fourthly , Because 't is Work , it must be carryed on unto Perfection : It must not be begun only , and continued in a little , but finish't ; or else as good ne'r a whit , as ne'r the better : As in a Race , you must run to the End of it , and come timely to the Goal ; or you had as good not start , at the giving of the Signe .

You know the reproach and loss that Builder incurr'd , in the Gospel-Parable , who began to Build , but was not carefull to Finish ; and the Galations , though they ran well for some time ; yet because they gave over , and made an unseasonable halt , are called Fools , and compared to Men bewitch't , for stopping in so good a Course . He that puts his Hand to the Plough , must not look back . Lot's Wife went out of Sodom , yet she never reach't to Zoar. Christ had many Disciples , Who Walkt with Him a while , and then forsook Him , and Walk't no more with Him , Joh. 6.6 . and their short Discipleship profited them nothing . Beginning in the Spirit , will not advantage those who End in the Flesh . When the Righteous Man turns away from his Righteousness , and committeth Iniquity , and doth according to all the Abominations that the Wicked Man doth ; Shall he Live ? All his Righteousness which he hath done , shall not be mentioned : In his Trespass that he hath trespassed , and in his Sin that he hath sinned , in them shall he Dye , Ezek. 18.24 . He that 's but half a Christian , shall be wholly Damn'd .

'T is the End , which Crowns the Work . Rev. 3.11 . Behold I come quickly ; hold fast that thou hast , that no Man take thy Crown , and 2.10 . Be thou Faithful to the Death , and I will give thee a Crown of Life ; if the Salt lose its Savour , it is fit for nothing but the Dunghil . Eternal Life is promised to them , Who by patient continuance in well doing , seek for Glory , Rom. 2.7 . Let us therefore endeavour to Perfect Holiness in the Fear of God , 2 Cor. 7.1 . Remembring what Christ Wrote to the Church of Sardis , who had a Name to Live , and was Dead , Rev. 3.2 . Be watchful , and strengthen the things which remain , that are ready to dye : for I have not found thy Works perfect before God . Thou can'st not be ready to dye in a good sence : if the best things in thee , be ready to dye in so bad an one .

Fifthly , Because 't is a Work , it shall be Rewarded . This I add , that you may not want incouragement , amidst so many difficulties . And I hope , we may innocently speak God's Language , without suspition or danger , of poisoning it with the fond Opinion of Merit How often do we read , thy Work shall be Rewarded ? and , Who rendereth to every Man according to his Works ; and verily there is a Reward for the Righteous , and the like . Every Work shall have its proportionable Recompence . The same Chapter which gives us this Rule , He that cometh to God , must believe , that HE IS , and that He is a Rewarder of them that diligently seek Him , Heb. 11.6 . gives us the Example of Moses having Respect to the Recompence of the Reward , Vers. 26. Every Work shall have its Wages : If we do our Own Work , we must be our Own Pay-Masters ; and , if the Devil's , we must expect no better than he useth to give . But if we be Speedy , Faithful , Diligent , in this Work of God , we may expect , and shall not be disappointed , of God's Reward ; yea , that He Himself will be our Exceeding great Reward , as He promised the Father of the Faithful , Gen. 15.1 . and will perform to all his Children . Let us therefore , not be weary in Well-doing ; for in due time we shall Reap , if we faint not , Gal. 6.9 . Wherefore , Whatsoever you do , do it heartily , as to the Lord ; knowing that of the Lord , you shall receive the Reward of the Inheritance : for ye serve the Lord Christ , Col. 3.24 . who is not Vnrighteous , to forget your Labour of Love , Heb. 6.10 . If this were not a Work appointed , and enjoyned of God , all our Recompence might be , Who hath required these Things at your Hands ? But seeing it is the Work of God , we so run , not as uncertain , that is , not as uncertain of Assistance ; for He will help us to do His own Work : nor of Acceptance ; for He cannot but be pleased to see His own Work carryed on : nor of a Gracious Reward ; for He is Faithful , who hath promised ; and the Promise of Eternal Life , is made by that God who cannot Lye , Tit. 1.2 .

Therefore , my Beloved , be ye Stedfast and Vnmoveable , alwayes abounding in the Work of the Lord ; forasmuch as you know , that your Labour is not in vain in the Lord , 1 Cor. 15.58 .

And This may suffice to provoke our Speed and Diligence , from the First Consideration , That 't is Work ; implying its Necessity , its Precedency , its Difficulty , its required Perfection , and its sure Reward .

I proceed to the Second Reason , While it is Day ; that is , because a fit Season and Opportunity is vouchsafed and allowed us , to do this Work in . A Day : That is the Time of this present Life , and the Enjoyment of the Means of Grace , outwardly in the Gospel , and inwardly by the Assistance of His Spirit . And let us consider this as a Day ; 1. For Quality . 2. For Quantity .

First , For Quality : God called the Light , DAY , Gen. 1.5 . The Day is , Tempus Lucis , the Time of Light ; affording us necessary Help , to see to do our Work . Therefore , the Day is appointed for Labour , because 't is a fit time for it ; Psal. 104.22 , 23. The Sun ariseth : Man goeth forth unto his Work , unto his Labour , until the Evening . If any Man walk in the Day , he stumbleth not , because he seeth the Light of this World : But if a Man walk in the Night , he stumbleth , because there is no Light in him , St. John 11.9 , 10.

The Time of this Life , is called Light , in Opposition to Death , which is a State of Darkness ; and the Grave , which is the House of Darkness ; the Land of Darkness , as Job describes it , ch. 10.21 , 22. Before I go , whence I shall not Return , even to the Land of Darkness , and the Shadow of Death : A Land of Darkness , as Darkness it self , and of the Shadow of Death , without any Order ; and where the Light is as Darkness . And Chap. 18.18 . He shall be driven from Light into Darkness , and chased out of the World . Once more , Chap. 33.28 , 30. He will deliver his Soul from going into the Pit , and his Life shall see the Light : To bring back his Soul from the Pit , to be enlightned with the Light of the Living .

And the Season of Grace is call'd a Day , from the Similitude of the Fitness of a Natural Day , for the Works of this World ; and of the Day of Grace , for the Works of the World to come : and from the Likeness of the Causes , of either of them . The Rising of the Sun , and its Presence , makes Day ; and nothing but the Sun can make it : not the Moon , or Stars , in their greatest Brightness . So the Son of Righteousness , as Christ is called , Mal. 4.2 . arising and shining , in the Beams of the Gospel , can only make this Spiritual Day . 'T is not the Twy-light of Nature , nor the Glow-Worm-light of Arts , and Humane Learning ; nor the Moon-light of the Law ; but the Sun-light of the Gospel , that produceth it . Christ is the true Light , Joh. 1.9 . And in the next Verse after the Text , he saith , I am the Light of the World . See also St. John 8.12 . And in Old Simeon's Song , St. Luke 2.32 . A Light to lighten the Gentiles , and the Glory of thy People Israel .

And therefore , before Christ's Coming , the World was over-whelmed with Darkness : But , as the Prophet Isaiah had long before fore-told , upon His Appearing , The People which sat in Darkness , and the Shaddow of Death , saw great Light spring up , Matth. 4.16 .

Therefore Zachary sung at the the Birth of his Son St. John Baptist ; Thou Child shalt be called the Prophet of the Highest : For thou shalt go before the Face of the Lord , to prepare His Wayes ; to give Knowledge of Salvation unto His People , by the Remission of their Sins , through the tender Mercies of our God , ( which Words are an Excellent Description of the Gospel ) whereby the Day-spring from on High hath visited us ; to give Light to them that sit in Darkness , and in the Shadow of Death ; to guide our Feet into the Way of Peace , St. Luk. 1.76 , 77 , 78 , 79.

Now , the Presence of the Day layes a great Engagement upon us to be working . Solomon enforceth that Exhortation , Eccles. 12.1 , 2. Remember now thy Creatour in the Dayes of thy Youth ; by this Argument , While the Sun , or the Light be not darkened : While the Vigour of thy Senses , and thy Reason last , and thy Life is spared to thee . And you may see the same Reason improved by St. Paul , with Respect to the Day of Grace , Rom. 13.12 , 13. The Night is far spent , the Day is at hand : Let us therefore put off the Works of Darkness , let us put on the Armour of Light : Let us walk Honestly , as in the Day . And Eph. 5.8 . Ye were sometimes Darkness , but now are ye Light in the Lord : Walk as Children of Light , and have no Fellowship with the Vnfruitful Works of Darkness . And again : 1 Thes. 5.5 , 6 , 7 , 8. Ye are all Children of the Light , and of the Day : We are not of the Night , nor of the Darkness . Therefore , let us not sleep , as do others ; but let us watch , and be sober : For they that sleep , sleep in the Night ; and they that are drunken , are drunken in the Night . But let us who are of the Day , be sober , putting on the Brest-plate of Faith and Love ; and for an Helmet , the Hope of Salvation .

If a Man have Haste of Business , he 'll Wake and Rise before the Sun , as David , Psal. 119.147 , 148. I prevented the Dawning of the Morning , and cryed ; Mine Eyes prevent the Night-Watches : At Mid-night will I Rise ; or eke out the Day by Candle-Light . The good House-Wife's Candle goes not out by Night , Prov. 31.15 , 18. But admit it be excuseable to sleep by Night , and God may wink at the Closing of our Eyes , while Darkness covers us , ( the Time of that Ignorance God winked at , Act. 17 30. ) yet 't is Intollerable to do so , when the Sun shines in its full Strength .

Now , he calleth all Men , every where to Repent . Where-ever the Light of the Gospel shines , to shew how much they need it , 't is ( as we use to say ) a burning Shame to burn Day-light : And we cannot upbraid a Sluggard more smartly , than by drawing open his Curtains , and letting in the Sun upon him ; and demanding , What think'st thou ? Did God Almighty make that glorious Light to sleep by ?

Secondly , A day for Quantity ; and that both in Extension , Limitation ,

First , A day Extensively : A whole day , not a Minute , not an Hour . The Lord affords you sufficient time , to do the Work he hath set you ; and expects from you : A Day is a fair Proportion for a Dayes Work ; and this Allowance of Convenient Time , will leave Sinners very inexcuseable , and greatly aggravates the not Fulfilling what 's required of them . Rom. 10.21 . All day long have I stretched out my Hands to a disobedient , and gain-saying People . St. Matth. 20.6 . Why stand ye here all the day Idle . It heightned God's Wrath against Jezabel , that He gave her space to Repent of her Fornication , and she Repented not , Rev. 2.21 . The Lord is long-suffering to us-ward , not willing that any should perish ; but that all should come to Repentance , 2. Pet. 3.9 . And we should Account this Long-suffering , Salvation , a great Opportunity to promote our Salvation . And this Goodness , Forbearance , and Long-suffering of God , should not be despised , nor securely trifled away ; but should lead us to Repentance ( Rom. 2.4 . ) speedily and quickly : And the rather , because , though God waits to be gracious , He will not wait alwayes ; and though He strive long , and knock often , He will cease both to strive and knock , when He finds it is in vain : And though He allow you a whole day ; yet , by way of Limitation ,

Secondly , 'T is but a day ; and that word carryes its Limits with it . A day is Pars Temporis mensurata , a measured stated Portion of Time . Are there not Twelve Hours in a day ? Joh. 11.9 . He saith not a Month , a Year , an Age ; lest we should be encouraged and emboldned to Security : But a Day . And He often puts us in mind of this : Heb. 3.13 . Exhort one another dayly , while it is called to Day . Vers. 15. Whilst it is said to Day , if ye will hear His Voice , harden not your Hearts . And more expresly , Chap. 4.7 . Again , He limiteth a certain Day , saying in David ; To day , after so long a Time as it is said to Day , if ye will hear His Voice , harden not your Hearts . Call'd the Day of this or that Man . Oh , that thou hadst known , at least , in this thy Day , the Things which belong unto thy Peace , Luk. 19.42 . And the Day of Visitation , Vers. 44. and 1 Pet. 2.12 . And this Day may be shortned : There are Winter-dayes , and Dies dimidiati , Dayes cut off in the midst , when the Sun goes down at Noon-day , as is threatned , Amos 8.9 . And we find most frequent Instances of it , in them who Live not out half their Dayes , as is threatned against some , and fulfilled upon many ; who are cut short , in the Noon , in the Morning , in the Dawn of their Dayes . There are short Graves good store in every Church-Yard : And the Arabian Proverb saith , The Old Camel carries the Young Camel's Skin to the Market .

Nay , 't is abbreviated , and shrunk up into a Moment , a punctum Temporis . Now , Now is the Accepted Time , now is the Day of Salvation , 2 Cor. 6.2 .

This is the Second Reason , A Day to Work in , and but a Day ; therefore , be speedy and diligent , lest you be prevented , lest you be surprized and benighted . For ,

Thirdly , The Night cometh , wherein no Man can Work : That is Death , at the farthest ; which will cut us off from all Opportunities , and Possibilities , of farther working ; and disposeth of every Man , according to the State in which it finds him : as is figuratively express'd by that of Solomon , Eccles. 11.3 . If the Tree fall toward the South , or toward the North ; in the Place where the Tree falleth , there it shall be . As the Man is fit to go to Heaven , or to Hell , when he Dyeth ; so he must continue unalterably for ever . Or ,

2. This [ Night ] may signify the Setting of the Sun of Righteousness , the Removal of the Gospel , the Taking away God's Kingdom , or Candlestick , out of its place ; and leaving us in a dismal Night of Ignorance , Error , Idolatry , destitute of that true Light , which alone can guide our Feet into the Way of Salvation . Or ,

3. That woeful Night of God's Departure , and giving us up to our own Heart's Lusts , to fill up the Measure of our Iniquities , for grieving , resisting , quenching of his Spirit . And though God neither take us out of the World , nor take away the Means of Grace from the Places we live in : Yet , if he take his Spirit , his Blessing , his Grace away from the Means , it will be a Woeful Night indeed : For He saith , Woe be unto them , when I depart from them , Hos. 9.12 . We can neither have Heart to work , nor Success in working in so dark a Night .

But this Consideration , That Night hastens to over-take us , should quicken us to work , because Night is 1. A Reckoning Time . 2. A Resting Time .

First , A Reckoning Time . If no Account were to be given of the Loss , or Improvement of our Time , our Loytering might be more excusable ; at least , because it would be less Dangerous , although it were not less Sinful : But every Man must give an Account of himself , and of his Work , to God , Rom. 14.12 . And Night is the time , when we shall be call'd to that Account . Your Servants have the Day to do your Work , and at Night you take an Account of them , how they have done your Work in the Day . St. Matth. 20.8 . When Even was come , the Lord of the Vineyard saith unto his Steward , Call the Labourers , and give them their Hire . Our Lord will certainly come , and take an Account of His Servants , for His Talents committed to them : Matth. 25.19 . After a long time , the Lord of those Servants cometh , and Reckoneth with them : And then , Woe be to the Sloathful Servant : Vers. 25 , — 30. Cast ye the Vnprofitable Servant into utter Darkness . He shall have Night enough , even the Horror of Eternal Night ; who had turn'd his Day of Working , into a Night of lazy Sleeping . Judgment follows Death : 'T is appointed to all Men once to Dye , and after that the Judgment , Heb. 9.29 . I beheld a Pale Horse ; and his Name that sate on him , was Death , and Hell followed with him , Rev. 6.8 .

Secondly , Night is Resting Time . The Day is for Labour , the Night for Rest . Man goeth forth unto his Work , unto his Labour , until the Evening , Psal. 104.24 . But till the Evening .

Night is Resting Time , In Mercy to Labourers . In Justice to Loyterers .

The First may cease their Labour , and have no further Toyl in Working : The Latter must cease , and have no further Opportunity , to Finish their Work .

First , Night is Resting Time in Mercy to them , who have Laboured faithfully in the Day : They shall not be alwayes toyling , and wearying , and wearying out themselves with hard Labour : But when Night comes , They shall rest from their Labours , and their Works shall follow them , Rev. 14.13 . There remaineth a Rest for the People of God , Heb. 4.9 . After an hot and scorching Day , there shall come a cool refreshing Evening . They that have born the Heat and Burden of the Day , Shall have a Time of Refreshing come from the Presence of the Lord , when He shall send Jesus Christ , Act. 3.19 , 20. And They shall rest in their Beds , and enter into Peace , who have walked in their Uprightness , Isa. 57.2 . As God will not suffer them to be Tempted above their Strength ; so not to be wrought beyond it .

Hold out therefore , Christians , faint not ; Yet a little while , and He that shall come , will come , and will not tarry . Let him that is Righteous , be Righteous still ; and let him that is Holy , be Holy still . And mark the Incouragement Christ backs this Exhortation with : Behold , I come quickly ; and my Reward is with me , to give to every Man as his Works shall be , Rev. 22.12 . And to put it out of doubt , he adds , Surely , I come quickly : As if He should say , 'T is but a little while , a little longer , and your Trouble is over , your Work is done for ever .

Christ takes notice of all your Labours in his Service , and all your Persecutions , and Reproaches , and Slanders , with which proud , formal , or prophane Men , will load and oppress you ; if you be sincere and faithful to Him : And He will ere long set you out of their reach , and the Devil 's too . 'T is worth observing , that all the Epistles to the Seven Churches begin thus ; I know thy Works , Rev. 2.2 , 9 , 13 , 19. 3. 1 , 8 , 15. And such Additions follow : Thy Labour , thy Patience , thy Tribulation , thy Dwelling where Satan's Seat is ; thy Service , thy Faith , thy Charity . And bids them Hold fast , and be Faithful to the Death , and He will give them a Crown of Life ; and tells them , He will come quickly . Is Israel oppressed , and shall not God take Notice of it ? See Exod. 3.7 . I have surely seen the Affliction of my People , and have heard their Cry , by reason of their Task-Masters ; for I know their Sorrows .

God's Israel shall not be alwayes in the Egyptian Furnace , nor in the Howling Wilderness ; but He hath a Canaan for them , a Promised Land on the other side of Jordan , of Death . When the Disciples are toyling by reason of contrary Winds , and the Ship is tossed , ( Corruptions and Temptations are full in their Faces , as they sail Heaven-ward ) Christ will come to them , and they shall have a Calm ; and the Ship will be presently at the Land , whither it was going : For the Oppression of the Poor , for the Sighing of the Needy , I will now ( now presently ) arise , saith the Lord ; I will set him in Safety , from him that puffeth at him , Psal. 12.5 . You heard before , that Work implyes Difficulty : It cannot he denyed , but there is some Hardness in the Work of Religion : 'T is call'd Labour of Love . There is Labour , though Love sweeten it , and ease it . The Flesh is weak , even where the Spirit is willing . Our Life of Christianity , is a Warfare ; and such as admits neither Peace nor Truce ; but constant , either Watching or Fighting , against most dangerous Enemies ; being so subtle , so malicious , so powerful , so restless . And God will not hold us alwayes to such hard Service : But the Time is hastning , when He will say , Thy Warfare is accomplished ; and as He saith , He will not contend for ever ; for the Spirit would fail , and the Souls which he hath made , Isa. 57.16 . so He will put a Period to all their labours , sorrows , and wrestlings ; at farthest , Death will bring thee thy Quietus , a Writ of Ease ; and when Night comes , ( and it hastens apace ) thou may'st lay thee down in Peace , and take thy Rest ; for thy God hath made thy Bed for thee ; and He will make thee dwell in Everlasting Safety .

Cast not away therefore your Confidence , which hath great Recompence of Reward ; for ye have need of Patience , that after ye have done the Will of God , ye might receive the Promise : For yet a little while , and He that shall come , will come , and will not tarry . Heb , 10.35 , 36 , 37. And when He comes , He will not come empty-handed : And Be not weary in well-doing ; for in due time ye shall Reap , if ye faint not . And as Jos ph said after his Advancement , God hath made me forget all my Toyl , and my Father's House , Gen. 41.51 . so when the approaching Night overtakes thee , and thou shalt be gathered to Abraham's Bosom , and Sleep in Jesus ; not so much as a frightful Dream shall interrupt thy Repose , or disturb the Satisfaction of thy everlasting Rest . Let the Fore-sight and Belief of this , quicken thy Industry , while the Day continues . And remember that of Solomon , Eccles. 5.12 . The Sleep of a Labouring Man is sweet . If thou hast done , if thou hast lov'd the Work of God in the Day ; He will not only give thee the Sleep of his Beloved at Night ; but the harder thou hast wrought , and the more thou hast been wearyed at it , the more welcome , the sounder , and the sweeter will thy Rest be .

Secondly , Night is Resting Time ( that is , a Time when they shall have no farther Opportunity to finish their Work ) in Justice to the Loyterers . Then Time shall be no more , Rev. 10.6 .

Now , that Night above described ; of Death , of the Setting of the Gospel - Sun , or God's Departure from a Soul , ( for what follows will respect sometimes one , sometimes another of them ) will put a Period to their Working , upon a seven-fold Account .

First , By reason of its Darkness , in which they cannot see to work . He call'd the Darkness , Night , Gen. 1.5 . The Sun went down , and it was Dark , Gen. 15.17 . You know this to be so by Experience , in every Revolution of the Natural Day . Darkness is nothing but Privation of Light ; and when Light is withdrawn , Darkness must needs follow . When the Evening is shut in , the Black and Dark Night ( as Solomon calls it ) succeeds presently ; spreading its sable Wings over the whole Hemisphere : So that , Men can neither see their Way to guide their Feet , nor their Work to guide their Hands .

No Phrases or Expressions of Speech , are more common than these ; The Way of the Lord , The Path of Life , Walking with God , Coming to Christ , Going to Heaven ; and such like implying Motion .

Now , How can any of these be done in the Darkness of the Night ? How shall we keep the Right Path , that is so beset with so many By-wayes on every side ? By-wayes of Errour on one hand , and By-wayes of Wickedness on the other , if we have no Light to guide us ? In Reference to this , is that Passage of our Saviour : Walk while ye have Light , lest Darkness come upon you : For he that walketh in Darkness , knoweth not whither he goeth , St. John 12.35 . Because Darkness hath blinded his Eyes , 1 Joh. 2.11 .

And as there is great danger of losing , and turning out of the Right Way ; so there is no less of stumbling and falling in it , if we have not Light to shew us the Stumbling-blocks and Snares , the Devil and his Instruments lay in our way , that we may avoyd them . If a Man walk in the Night , he stumbleth , because there is no Light in him , Joh. 11.10 .

And we need the Light no less to guide our Hands in Working , than our Feet in Walking . Who , but a Fool or Mad-man , would attempt any curious Work in the Dark ? To Paint , to Carve , to make a Clock or Watch , or but to write a Letter ? Now , the Work we have to do for God , and our Souls , beyond all peradventure , requires the clearest Light , to see to do it well . How can we believe , repent , obey , or try these Graces by the Law or Gospel , when we cannot fee the Rule by which they should be measured . While Christ the Son of Righteousness shines in his Ordinances , and by his Spirit , there is a Day ; and you may see to work the Work God sets you : But when that departs , you are presently be-nighted , and cannot take one Step , or draw one Line aright . The Naral Sun only enlightens the Medium , & discovers the Object ; but infuseth not a Visive Power into the Eye . It opens not the Eyes , it makes not blind Men see : Though it makes things visible to them that can see , yet make Night by setting . But this Sun makes Day in an extraordinary manner , it gives Light and Sight both . When St. Paul was call'd and sent to Preach the Gospel , his Commission ran thus : I send thee to open their Eyes , and to turn them from Darkness to Light , Act. 26.18 .

How dismal a Night must therefore follow , when this Sun is set , which leaves Men both Blind , and in the Dark ? That Light which discovers what our Works are , can only direct how they may become such as they ought to be . John 3.21 . He that doth Truth , cometh to the Light ; that his Deeds may be made manifest , that they are wrought in God . And it must be by that Light , we must see to do God's Work . Improve it therefore , while you have it , before the Night , the time of Darkness overtake , yea overwhelm , you .

Secondly , No Man can work in this Night , because 't is incapable of any Light . When the Natural Light of this World leaves us , and Night draws the Curtains of Darkness round about our Habitations , and the whole Space 'twixt Heaven and Earth , is nothing but Obscurity , we can relieve our selves with the Artificial Lights of Candles , Lamps , or Torches : But this Night resists such Remedies , and is Incurable . 'T is gross Darkness , like Egyptian Darkness , which might be felt , but not removed ; too thick for the faint Beams of any Candle to pierce through , disperse , or scatter . If you lose , and loyter out your Day , you cannot redeem your Error , or eke out your Working time by the borrowed Light of Art . As in the New-Jerusalem there needs no Candle , Rev. 22.5 . so in the utter Darkness , ( which seizeth on all , without that Blessed Place of Light ) no Candle is allowed , or would do any Good . The Candle of the Wicked shall be put out , Prov. 24. 20. 'T is observable , God calls His Ministers Lights . Ye are the Light of the World , Matth. 5.14 . John was a Burning and a Shining Light , John 5.35 . and the Station of his Gospel-Ordinances a Candle-stick , Rev. 1.12 . But Churches , and Ministers , and Ordinances , are only for this Life , there is no use of them hereafter . Christ walks in the midst of them : and when he with-draws they signify nothing . O ye Loyterers , think not to make Candle-Light-Work of your Eternal Concernments , when the Sun is down . Here the Candle & the Sun shine both together . And when the Sun sets , the Candle is put out for Ever .

You know , I suppose , where the Custome prevails , of multiplying Tapers , Torches , Candles , about the Herses , and upon the Tombs , and Graves of the Dead ; and singing Masses , Dirges , Requiems for them : and there Last are just as profitable for their Souls , as the First are serviceable to their Eyes , when Death hath clos'd them .

Christians , I beseech you , as you love your Souls , beware of these Cheats , and venture not your eternal Estates upon such after-Games , and Work out your own Salvation , while you live ; and trust not to their Superstitious , and Covetous Frauds , who undertake to do it for you when you are Dead .

Thirdly , Men cannot work when Night is come , because the Night is Unfruitful : If you think to work then , or try to work then , you will most certainly but lose your Labour . I may use the Apostle's Expression , at least allusively , Vnfruitful Works of Darkness , Eph. 5.11 .

If Men should Plow and Sow by Night , and no Day follow , no Fruit would come of all their Cost and Pains . We need the Sun , not only to see to work by ; but also to influence our Work : He must warm , and cherish , and ripen all by his Heat , as well as direct the doing of it by his Light . When Night comes , you cannot work to any Purpose or Advantage . Suppose you could cry and knock as earnestly and loud , as did those Foolish Virgins at Mid-night , Matth. 25.10 . it would prove as useless to you , as it did to them ; or those you read of , Prov. 1.28 . Then ( when this Night is upon them ) Then they shall call upon Me , but I will not answer ; they shall seek Me early , ( as they think , perhaps 't is spoken Ironically ) but they shall not find Me : But they shall eat of the Fruit of their own way , ( Oh bitter Fruit ! ) and be fill'd with their own Devices , Vers. 31.

And as I touch't before the Folly of those , who trust to the Prayers of others , when they are dead : So let me earnestly admonish and intreat you , not to defer Praying for your selves , 'till you are a Dying . I use the word Praying Comprehensively , for Penitential Devotion , and being sincerely Religious . I would not be too severe , but I would be faithful to you ; and therefore , I must tell you , I think it extreamly dangerous to defer till then . I know you are ready enough to remember the Old Proverb , True Repentance is never too Late ; But I beseech you , forget not the Second Part of it , Late Repentance is seldome True .

How often have we seen the most earnest Penitential Vows of Men , upon their Sick Beds , grow Weak and Dye ; as those who made them grow Strong and Lively ?

I would write nothing , but what is most serious upon so weighty a Subject : Yet because many are prone to retain such a Passage , who would forget a graver Sentence , give me Leave , without Offence or Censure , to add the Translation of those Proverbial Verses ; which signify , that the very worst of Men are ready to pretend Reformation , when they are Sick ; though they never intend it , when they are Well : They were fitted to the Times , in which they were made , when the Name of a Monk signifyed a Devout Man .

The Devil was Sick , the Devil a Monk would be : The Devil was Well , the Devil a Monk was he .

Trust not your deceitful Hearts , to so deceitful a Time ; neither defer your Repentance , till you are so unfit to perform it . But while your Strength is firm and your Reason sound , and all your Faculties , in their Vigour , set upon this Work , which you 'll find hard enough for your best Abilities ; lest it prove like Day-Work , attempted in the Night , altogether Fruitless .

Fourthly , You cannot work when this Night comes , because it will strip you of your Furniture and Tools , with which you should perform it . When Morning-Light appears , Men Rise and Dress themselves , and take their Tools , and go forth unto their Work and Labour : But like that Old Man at Gibeah , Judg. 19.16 . They come out of the Field from their Work at Even : and then they strip themselves , set by their Tools , and go to Bed to take their Rest . While the Day of your Life , and God's Grace are continued , you have Talents to trade with , and Tools to work with ; but when Night comes , they must be all laid by : Use them therefore while you have them .

Suppose a Man had borrowed of his Neighbour some useful or necessary Instrument , for a Work he is much concerned to finish ; or a Schollar a Book , which he is much concerned to Read ; but both were lent but for a Day , and must be return'd at Night : How hard would One Labour , how closely would the Other fit to his Study ? Concluding thus : I must not Loyter now , for this Work must be done ; and I cannot do it without this Instrument ; and this is but lent me till Night , and then 't will be fetch 't away . While the Day lasts , God furnishes you with Tools fitted to your Work : You have Ministers , you have Bibles , you have Sermons , you have Sacraments , you have all appointed Means of Grace , and you have Eyes to read , and Ears to hear , Reason to understand , consider , and judge , Consciences to check you , Affections to excite and quicken you : But when Night comes all will be taken from you . Then the Lord will say , Take the Talent from him , Mat. 25.28 . And if you do not your work while you are furnished with all these Helps , What can you hope to do when all are gone ?

Fifthly , No Man can work after this Night is come , because this Work is express'd by entring into a Gate or Door ; and Night is a Time of shutting Doors . Josh. 2 5. About the Time of Shutting the Gate , when it was Dark . All the Day the Gates of the Cities stand wide open , to afford free Ingress and Egress to all Comers ; and the Doors of your Houses stand open , or but upon the Latch , and yield an easy Entrance ; but when the Day is shut in , you Lock , and Bolt , and Bar , and make all fast , that none can enter .

Now , there are Two Sorts of Gates , or Doors , which must be entred before the Sun set , and they be shut .

1. God's Gate , into which Man m●st enter . 2. Man's Door , into which God must enter .

First , God's Gate . Open to me the Gates of Righteousness . This is the Lord's Gate , Into which the Righteous shall enter , Psal. 118.20 . Enter in at the Streight-Gate , Matth. 7.13 . Now , God's Gate stands open all the Day : But at Night , the Door is shut , as the Foolish Virgins found to their Shame and Sorrow , St. Matth. 25.10 .

God hath Four Gates , which stand open to Returning Sinners all Day long ; but shall be all shut up at Night : The Gates of Grace , of Mercy , of Hope , of Glory .

First , The Gate of Grace . Grace is God's Free Favour , that Perfection of the Divine Nature , which inclines Him to do Good to Men , without any External Motive of His own Accord . This Gate stands open all the Day . God waits to be gracious , and stretches out his Hand all the Day long , to invite , to plead with Sinners , and to beseech them to accept His Grace and Favour : But if they despise His Goodness , and will not be perswaded to come in , He will cast off for ever , and be favourable no more : He will even forget to be Gracious , and in Anger shut up His tender Mercies . For so I find the Psalmist expressing his Fear of this Doom , Psal. 77.79 .

Secondly , The Gate of Mercy . Mercy is that Attribute of God , by which His tender Compassions are stirred up , to pitty His Creatures in their Misery , and ( as it were ) to sympathize with them ; to be afflicted in all their Afflictions .

This Gate stands also open all the Day ; and it even grieves Him to His Heart , to see the Misery Men hasten towards , by their Sin and Folly : And He warns and calls them most pathetically ; Turn ye , turn ye ; Why will ye Dye ? Ezek. 33.11 . And is in a Merciful Contest with Himself , as you may read Hos. 11.8 . How shall I give thee up , Ephraim ? How shall I deliver thee , Israel ? How shall I make thee as Admah ? How shall I set thee as Zeboim ? My Heart is turned within Me , My Repentings are kindled together : And resolves , that as yet , He will not execute the Fierceness of His Anger ; nor as yet , Return to Destroy them ; because He is God , and not Man .

But if all His Weeping over them will not make them Mourn , if all His Relenting Compassions will not melt them ; Their Hardyness will harden Him , because His Softness did not soften them ; and His Mercy will be turn'd into Fury : and in the Spring-Tyde of their Misery , his Mercy will be in the Lowest Ebb. And instead of weeping any more over them , He will Laugh at their Calamity , and Mock when their Fear cometh , Prov. 1.26 . And His Mercy will be clean gone for evermore : And though this Gate stood open to them till they Dyed ; yet He will not shew these Wonders of Mercy to the Dead ; the Dead shall not arise to have , and praise him for them . His loving Kindness shall not be declared in the Grave , nor His Faithfulness in Destruction . His Wonders shall not be known in the Dark , nor His Compassions in the Land of Forgetfulness , Psal. 88.10 , 11 , 12.

Oh therefore , follow not after Lying Vanities , to the forsaking of your own Mercies ! But while this Gate stands open , fly into it , as the Man-slayer would into the City of Refuge , before God shut it up , and shut out you ( as certainly He will , when Night is come ) and you be left to the Cruel Mercies of that Avenger of Blood , that Eternal Misery , which presses after you so fast , so close , so hard .

Thirdly , The Gate of Hope . This stands open all the Day . While Men live and enjoy the Means of Grace , there remains Hope , that they may obtain God's Favour , and escape His Wrath. The Common Proverb is true in this Sence , That while there 's Life there 's Hope ; as S●lomon tells us , To him that is joyned to all the Living , there is Hope , Eccles. 9.4 . We meet with this Expression in Hos. 2.15 . I will give her the Valley of Achor , for a Door of Hope : Which may admit these Interpretations amongst others ; Either that the Possession of this Valley , being part of the Promis'd Land , was as an Earnest , and an Argument to hope , they should possess the Whole : Or , that Achan being now stoned , and the accursed Thing removed , there was Hope , that God would again be with them , and drive out their Enemies before them . So the Continuance of Day is a Door of Hope , that He who hath given the Means of Grace , will also give His Grace , yea , and Glory , at the last ; and that He who spares our Lives after they have been forfeited , may remit the Forfeiture , that we may not Dye eternally .

And indeed , it is the right Use of This , that upholds God's People , in all their Streights and Fears : In their Affliction and Misery , while they feed on Gall and Wormwood , they recall to mind , that God's Compassions fail not : And because , through the Lord's Mercyes , they are not Consumed ; therefore have they Hope , Lam. 3.20 , 21 , 22. And 't is the Abuse of this , which holds up Wicked Men against the Gripes , the Nippings and Warnings of their own Hearts , those secret unseen Lashes , and Wounds of their own Consciences , are so frequently inflicting : They know , God is Merciful , and Christ dyed for Sinners ; and they hope , they may yet Repent , and be Happy , and partake of all this . And this keeps their Hearts from breaking with Horror , and succumbing under a Load , which is truly insupportable . But when Night comes , this Door shall be shut so close , no Beam of Hope will dart in , so much as at the Key-hole . But all their Hope will vanish and perish ; and be as the Spider's Webb , and giving up the Ghost : Their Hope shall be cut off for ever , and the dreadful Terrors of Everlasting Despair shall seize upon them , and multiply their Sorrows ; their Condition being as hopeless , and helpless , in their own Apprehensions : and Misery shall come upon them in its Perfection , because no Hope remains of ever escaping . And this is the most invenom'd Sting of the never-dying Worm , and that which makes the Pit of Hell to be , what it is so truly called , Bottomless .

Fourthly , The Gate of Glory ; That stands open too , till Night : That is , the Kingdom of Heaven , in the highest Sense . The Place , in which God most fully and openly Communicates Himself to Saints and Angels ; and bestows the Compleatest Happiness , the Reasonable Nature can be capable of ; into which , who ever come , shall never sin nor sorrow more : but be made perfect in Holiness and Happiness , by the clearest Vision , and most intimate Fruition of God Blessed for ever . But at Night , a Door shall be shut , to keep all those for ever out , who were not ready to go in with the Bridegroom , into the Marriage , Matth. 25.10 .

In David's Language , They shall never see Light , they shall never Inhabit God's Holy Hill : In St. Paul's , They shall not Inherit the Kingdom of God : In St. Peter's , They shall have no Entrance administred into the Kingdom of our Lord and Saviour Jesus Christ ; nor attain the Salvation of their Souls . In St. John's , New-Jerusalem . In our Saviour's , They shall never see the Face of God in Heaven ; nor be with Him , to Behold His Glory ; nor Follow the Lamb upon Mount Zion ; nor Drink of the Rivers of Pleasure , which are at God's Right Hand : Nor be fill'd with those Joyes , which are at His Right Hand , for evermore .

Hasten therefore , while these Gates are open : And as Men , who are Journeying to a City , where at Even the Bridge is drawn , and the Gates are shut , and the Keys are carryed to the Governour , will be sure to come before that Hour ; lest they be exposed to the Enemy , or to the Coldness and Darkness of the Night , without either safe Shelter , or convenient Lodging : So let these Confiderations quicken you , lest you be be-nighted , and find too soon the Folly of your coming too late , to enter into the City of God .

But Man hath a Door too , into which God must enter ; and this will be shut at Night . Rev. 3.20 . Behold , I stand at the Door , and Knock ; if any Man open to Me , I will come in , and Sup with him , and he with Me.

There is a Door of Knowledge : The Key of Knowledge Opens it . When the Eyes of our Understandings are enlightned , opened , to know God in Christ ; and to receive the Knowledge of His Will. God comes into the Heart through this Door , when the Eyes of our Minds are so opened , as to know God and Christ a right ; so as to Know them , is Eternal Life , Joh. 17.3 .

And a Door of Faith , through which Christ comes , when He enters to dwell in our Hearts by Faith , Ephes. 3.17 .

And there is a Door of Repentance , by which Sin is turn'd out , and God is admitted into our Souls .

And , Lastly , There is the Door of Holy Affections , Love , Desire , Delight in God . These are ( at least ) the Hinges , upon which the Door of our Hearts turn .

Now , these Doors may all be opened to let in God , while the Day lasts ; and He will come in , and make His Abode with us : John 14.23 . Jesus said , If any Man love Me , he will keep My Words : And My Father will love him , and We will come unto him , and make Our Abode with him : But when Night comes , they will be shut for ever .

Hasten therefore to open them while you may ; lest when you would , it prove too hard for you , and be above both your Skill , and your Power . You know , a Door that is opened dayly , opens easily : But Doors , which stand long shut , 't is hard to make them stir , or open them , without great Violence , that shakes them , and even breaks them in pieces : The Timber will swell , the Hinges will rust , the Wards of the Lock will be cankered , and the Bolts will even grow into the Staples : And so will it , by Proportion , be with your Hearts , if you keep the Door long shut against God . Nay , He may in Anger clap on a Padlock on the other side , shut thee up Judicially in Unbelief , and Impenitency ; nail and barracado up the Door for ever ; because He knock't and call'd so long , and woo'd so earnestly in vain . Cant. 5.2 . Open to Me My Sister , My Love , My Dove , My Vndefiled ; for My Head is fill'd with Dew , and My Locks with the Drops of the Night . Then after many idle Excuses for her Delay , Vers. 6. I opened to my Beloved , but my Beloved had with-drawn Himself , and was gone : My Soul failed , when He spake . I sought Him , but I could not find Him ; I called Him , but He gave me no Answer .

Take heed , lest this ( or worse ) be thy Case : Refuse not to open at the first Knock , the first Call , the Motions of His Spirit , the Checks of thy Conscience , the Admonitions of the Word ; lest He Knock no more , or refuse when thou shalt open at thy own Leasure , to come near the Door . The Servants which shall be blessed , are They that wait for their Lord ; and when he cometh and knocketh , open to him immediately , Luk. 12.35 .

Rouze up your selves therefore , and speak to your Souls in David's Language , and as much as may be with David's Zeal , Psal. 24.7 , 9. which he witnessed by the Ingemination of them ; Lift up your Heads , Oh ye Gates ; and be ye lift up , ye Everlasting Doors , and the King of Glory shall come in . Who is this King of Glory ? The Lord of Hosts , He is this King of Glory . And take heed that dreadful Place be not fulfilled upon you ; Isa. 6.10 . ( the most dreadful Word God can speak , till he say , Depart ye Cursed ) Make the Heart of this People fat , and their Ears heavy , and shut their Eyes ; lest they be Converted , and I Heal them . A Place Six times repeated in the New-Testament , to make us mind it ; lest by our sinful Shutting the Door , we provoke God Judicially to shut it up for ever .

Sixthly , No Man can work when this Night cometh , because 't is an abiding Night : There is no Day on the other side of it . We say , To Morrow is a New Day ; what we cannot do to Day , we may do to Morrow : But there is no Morrow beyond the Night of Death . 'T is appointed to all Men once to Dye , ( but once ) and after that the Judgment , Heb. 9.29 . No Second Day of Life allowed to them , who have mis-spent and lost the First .

Job said long since : There is Hope of a Tree , that if it be cut down , it will sprout again ; and that the tender Branch thereof will not cease : Though the Root thereof wax old in the ground , and the Stock thereof Dye ; yet through the Scent of Water , it will bud , and bring forth Boughs like a Plant.

But Man dyeth and wasteth away ; yea , Man giveth up the Ghost , and , Where is he ? As the Waters fail from the Sea , and the Flood decayeth and dryeth up ; so Man Lyeth down , and Riseth not till the Heavens be no more . They shall not awake , or rise out of their Sleep , Job 14.7 . — 12. And the Heathen Poet long ago observed the like of the Sun . The Sun's Set and Rise , Set and Rise again : But We , when We Set , are covered with Eternal Night . No repeated Light or Day succeeds .

O therefore , timely and wisely Improve the Present ! That had need be done well , which can be done but once ; and admits no doing it again , to remedy the Errours of doing ill at first : And such , above all things , is the Work of Dying , and finishing our Dayes Work , before the Night surprize us . The Proverb tells us , Three Things require greatest Caution , and most prudent Circumspection , Marriage , Battle , Death : Upon this Account , Because their Consequents are like to last . Yet the First of these excludes not all possible Relief . Good Counsel may reclaim , Patience may bear , and Wisdom may improve the Inconvenience , or the Death of the Party , which makes the Yoke unequal and uneasy , may take it off the Grieved Party's Neck , that it shall not alwayes gall here : And at farthest , Death will Dissolve the Bond , that it shall not be alwayes troublesome .

And the Second , though dangerous , is not wholly desperate : He that hath lost a Battle , suffer'd a Defeat and Rout , may Rally and Recruit ; and though it cost him Dear , may learn Experience for more wary Conduct , and may expect a more Propitious Fortune . But he that Dyes Unpardoned and Ungodly , that is , before his Work is done , he is undone to all Intents and Purposes ; no Remedy , or Hope of Remedy , remains to all Eternity .

And as the fore-nam'd Reasons shew it impossible to Work when this Night hath actually overtaken us ; so the Last which follows , should excite and quicken us , to the uttermost , to be before-hand with it . For ,

Seventhly , This Night makes hast . The Text tells you , It cometh ; and I tell you , and Experience tells you , and Christ ( in effect ) tells you , It comes apace , it comes quickly .

Time is painted with long Wings ; and no Wings are pruned for so swift a flight : It flows like a Torrent , and sweeps us away with it : There 's no stemming this Tyde . And 't is as Uncertain , as 't is Swift : Thy Pulse beats incessantly , and thy Breath is puffing out , and drawing in each Moment ; and thou knowest not , that the One shall repeat its Stroaks ; or the Other , be Restored thee once more .

This Night comes , like a Thief in the Night : When we lye still and sleep , that wakes , and is in perpetual Motion .

And this may suffice for the Proof of this Observation :

That the Consideration of the Work we have to do , and the Time allowed and limited for the Doing of it , should engage us to the Vtmost Diligence , and Speed , in doing of it .

I now proceed to the Vseful Improvement of this Weighty Truth , with equal Plainness .

And if the Work we have to do , and the Season allowed and limited for the doing of it in , engage us to such Diligence and Speed in the doing of it . This serves ,

1. To Justify those , who act according to these Engagements .

2. To Condemn those , who neglect them , or act contrary to them .

3. To Exhort and Excite us all , to act suitably to them , by shewing all Diligence and Speed , about our Great Work .

First , This Justifyes the Wisdom and Zeal of those , who Live up to , and act according to these Engagements . And I wish to God , the Number were Greater , that deserves such Encouragement . But because they are so few , therefore do they need it the more : For Good Company confirms Good Resolutions ; and when many walk together , they embolden each other , and mutually strengthen one anothers Hands and Hearts . But the Narrow-Way , which leads to the Streight-Gate , being found and trodden by so few ; and they meeting with so much Opposition , to stop them in it , or divert them out of it , do greatly need all the Encouragements that can be given them : For Prophane , Ungodly Men hate them , and Proud and Formal Pharisees despise them , and reproach them : And all that are so busy in doing the Work of another Master , are mad against them for their Diligence about their Master's , and their Father's Business . He that departeth from Evil , maketh himself a Prey , Isa. 59.15 . God's Heritage is a Speckled Bird ; the Birds about her , are against her , Jer. 12.9 .

The Law of Enmity betwixt the Two Seeds , is more unalterable , than the Laws of Medes and Persians . It discovered it self betimes , in Cain and Abel , in Ishmael and Isaac ; the Two signal Types of the Two Visible kinds of Persecution , which have prevailed in the World ever since ; by the Mouth of the Sword , or the Sword of the Mouth .

Cain , who was of that Wicked One , slew his Brother ; and wherefore slew he him ? Because his own Works were Evil , and his Brothers Righteous , 1 Joh. 3.12 . And Ishmael Mocked , Gen. 21.9 . which in St. Paul's Language , is , He that was Born after the Flesh , persecuted him that was Born after the Spirit , Gal. 4.29 . And as the Apostle added , for the time in which he wrote , as it was then , so is it now : So may we , for the times in which we Live ; and so will they have cause to do , who shall Live after us . For the Rule , 2 Tim. 3.12 . All that will live Godly in Christ Jesus , shall suffer Persecution , is as Universal for Ages and Places , as Persons ; no Temporary one , to expire like an Antiquated Law , but will last while this Evil World lasts ; and they shall find it , in one kind or the other . And where the Laws pinion the Hands of Cain , the Tongue of Ishmael will be Lawless ; and where they dare not kill their Bodies , their Throats ( those open Sepulchres ) will swallow them alive , like the Grave ; and with Black Mouths , full of Lyon's Teeth , will rend their Names , and tear their Reputations , till they wound their very Souls . If a Volly of Lyes , or a Shower of those invenom'd Arrows , bitter , railing , and opprobrious Words , will stop you in , or fright you from your Work . The Father of Lyes hath more Tongues , than Argus had Eyes , or Briarius had Hands ; and will find Monstrous Heads enough , both whose Ears grow upon one side .

But let none of these Things move you ; neither count your Lives , nor your Names dear to you ; so that you may Finish your Course with Joy , Act. 20.24 .

St. James urges to Patience thrice in a Breath , with one of the Arguments in our Text. Jam. 5.7 , 8 , 9. Be patient , Brethren , unto the Coming of the Lord . Be patient , stablish your Hearts ; the Coming of the Lord draweth nigh , Grudge not , behold the Judge standeth at the Door .

Gratify not the Devil , or his Instruments , so much as to grow Remiss at your Work , for fear of their Reproaches : But keep on your Way ; though the Dogs bark , thou 'lt soon be past them , and out of the Noise . It would be a dear Purchase , to buy their Silence at the Price of abating thy Zeal for God . St. Peter teaches you a safer and better Way to do it ; even by Well-doing , and by a good Conversation in Christ , to make them ashamed to speak Evil of you . This is the most Innocent Revenge you can take on them ; to resolve , the more they deride you , or reproach you for your Work , the more earnestly to mind it , and to follow it the more diligently . And 't is the best Security for your selves , to prevent being disturbed : He that minds his Business intently , hath no Ears to hear , nor Leisure to take notice of , what is design'd to interrupt him . Convince them , you are led by a better Spirit , by being able to bear with Meekness , their loudest Slanders , & most spightful Reproaches . While they cannot bear the Silent , and undesigned Reprehension , your Diligence and Zeal reflects upon their Sloath & Trifling , in the Work of God , and their own Souls .

'T is an Immutable , and Eternal Truth ; that the glorifying God , and saving our own Souls , is our Supream Concern , and deserves our First and Highest Care ; and who ever acts according to it , shall in spight of Men and Devils , be justifyed , as a Wise and good Man , in so doing . And their Master 's Euge , Well done good and faithful Servant ! enter thou into thy Master's Joy , will put it out of doubt , and controversy for ever . And Wisdom shall be Justifyed of her Children ; though Fools condemn , and the Sons of Belial Blaspheme both the Mother , and her Off-spring .

He that hath Truth on his side , and Reason on his side , and a well-guided Conscience on his side , hath God Himself on his side ; and need not trouble himself , who , or what-ever is against him . And thus 't is certainly with every one , who makes Religion his Business in good Earnest . And even the Men , whose Mouths Reproach you , in their Hearts must Reverence you : And their Consciences will approve , what the Interest of their Lusts provokes them to condemn in others , that they might escape , being condemned of themselves .

Be not discouraged therefore ; but take Heart ; Remember He that said , In the World you shall have Trouble ; said in the same Breath , Be ye of good Cheer , I have Over-come the World , John 16.33 . Marvail not Brethren , that the World hates you ; 'T is a good Sign that you belong to God . If you were of the World , the World would love its own : But because Christ hath chosen you out of the World , therefore the World hateth you , Joh. 15.19 . 'T is the same World which hated Christ , before it hated You , ( and kill'd him too ) and The Servant is not greater than his Lord . And He fore-told ; If they have persecuted Me , they will persecute you .

If you be Reproached for the Name of CHRIST , or stigmatiz'd with Nick-names , for your Care in serious following His Work , care not for it ; it shall in due time turn both to your Honour and Advantage . Garments , which were thought Uncomely , and judg'd Ridiculous on vulgar Backs , have become Modish , been esteem'd Decent , yea Adorning ; and have led the Fashion , when Persons of Honour have thought good to wear them . The Cress which was so Infamous , and the greatest Scandal in , and to the World , became the most Honourable Ensign , when the Great Constantine had plac't it in his Banners , to lead his Victorious Legions . A Deforming Scar adds Beauty to a Souldier , and is a Mark of Honour , and Trophee of his Valour , though received from an Enemy's Hand . Most ignominious Names , which were impos'd as Brands , to make Men hateful , have chang'd their Nature ; and so the Design hath been spoyl'd , by applying them to Vertuous and Excellent Persons . 'T is confessedly a vile and hateful Thing , to be an Heretick indeed ; yet , What wise Man will blush to hear himself so called by a Pagan , Jew , or Papist ? nay , will not rather glory in 't ? As St. Paul did Act. 24.14 . This I confess unto thee , that after the way which they call Heresy , so worship I the God of my Fathers ; believing all things , which are written in the Law , and in the Prophets .

I have enlarged on this beyond my first Intentions , to remove a base Stumbling-block , and a most dirty , nay most devilish Scandal out of your Way , ( which , whosoever first kindled , hath run like Fire in the Stubble , God in Mercy quench it ) that is , That if a Man be zealous in Religion , live as if he did believe indeed there is an Heaven and Hell , and that the Way to either , is such as the Word of God describes ; that thinks it is Duty , and his Wisdome , to work out his own Salvation with fear and trembling : That ownes he hath a work appointed him of God , which requires the whole Man to perform it , and therefore applyes himself to it accordingly : In a word , That dares not venture his Eternal Estate upon a few easy Ritual Observances , without the Life & Power of Godlyness ; & thinks Judgment , Mercy , and Faith , to be of equal , or rather more Concernment , than Tything of Annise , Mynt , and Cummin ; though he neither despise , nor neglect the latter in their Place . Such a Man must have sinister Reflections made upon him , be he Minister , or be he private Christian ; there is a secret Inquisition to inquire into him ; and they return him suspected of some kind of Heretical Pravity : He is not Right ; He is at least half a Phanatick ; He is not through Pac'd ; not a True Son of the Church ; and what not ! that Sloath and Formality can invent , to hide its own Shame , by loading Holy Diligence in the Work of God , with opprobrious and sinister Suspitions .

This is a dreadful Stumbling-Block ; the Good Lord remove it , for His Mercy sake . I cannot see what the Devil can do more dangerous , than this ; To perswade Men , 't is their Interest to be Wicked ; to force them to be cold and negligent in Religion , in their own Defence ; and to fright them from keeping Pace with God in His Wayes , or being imployed in His Work , with all their Might ; for fear of being thought and called , what would render them more Obnoxious , than the deepest Prophaness , or foulest Debauchery : And their Zeal would be as dangerous to them , as Paul's Learning was to him in Festus's Judgment ; quite beside themselves , Too much Zeal hath made them Mad.

Good Lord ! What do such Men think of the Holy Bible , of our Blessed Saviour's Example , and Holy Doctrine , of the Primitive Christians , and Holy Martyrs ? Were all these stark mad ? That all must be esteemed so , who endeavour to follow them , though ( Alas ! ) at too great a Distance . And , What do such Men think of the Tremendous Day of Judgment ? Or , Do they indeed believe , there shall be such a Day ?

I fear , if these Obscure Papers chance to fall into the Hands of some of these Hot Men ; they may be ready to act the Part of Demetrius , and my self be in danger to suffer that of St. Paul , Recorded Act. 19. For Guilt is a very Teachy , and a very Vindictive thing . But , I appeal to the Searcher of Hearts , I designe not the Reproach of Our Church ; but its Vindication : In which , Blessed be God for it , are Thousands that Preach , and Ten Thousands that Learn and Obey the Truth as it is Jesus ; and Have not so Learned Christ , as to render their Profession , or the Church in which they were taught it , Unsavory 〈◊〉 but Sweet as Oyntment poured forth .

And if , this notwithstanding , any be found , who to Compensate for their Want of the Power of Godilness , and Good Morality , in Sobriety and Righteousness ; by a furious Zeal , and mighty Noise , for the little disputable Things , ( which all confess to be but the List of our Cloath , and Hem of our Garment , to keep the One from Rending , and the Other from Raveling ) shall appeal to the Church , as it s only true and genuine Sons . I sincerely expect the Justice from my Mother , that she will declare such Sons , to be Esteemed by Her no better , than Augustus call'd his Niece and Daughter , his Sores and Vlcers .

But my Business in this Place , is not to Reclaim the Guilty , but to Defend and Encourage the Innocent ; in the sincere Endeavours , and serious Practice of that faithful industry , which Christ expects from them , in His Work , while the Day to work in lasts ; and which the Church , in His Name , by the Voyce of Her Ministers , ( and by Mine amongst the rest , tho the Meanest amongst many ) calls and excites them to .

Take Courage therefore , Christians , ply your Work ; He th●● gave you this Rule , and set before you His own Example , looks on , and is greatly pleas'd to see you follow it . And if any be so hardy , as to Discourage or Reproach you , it matters not , as long as He will own , and Crown you : And if Christ Justify you , what need ye care who shall Condemn you ?

The Second Vse is to Condemn those , who neglect these Engagements , or act contrary to them . What meanest thou , O Sleeper ! Arise , Is it not more than time , thou hadst began thy Work , when 't is high time thy Work were finish't ; when many Younger than thy self have brought it to Perfection , rest from their Labour , and have received their Wages ? Why stand you here all the Day idle ? Matth. 20 6. who cannot plead the Excuse of those , who answered , No Man hath Hired us : For you have been call'd to work an Hundred , yea a Thousand Times . Why are ye slack to go up to P●ssess the Land which God hath promised ? Is it not a Land that flows with Milk and Hony , that abounds with Rivers of Pleasure , and Fulness of Joy ? O Fools that are so slow of Heart to believe !

And greater Fools , if ye believe it , and yet lye still , and with the Sluggard cry , A little more Sleep , a little more Slumber , a little more Folding of the Arms to Sleep ; till Death and Judgment take you Napping .

Canst thou sleep so securely on both Ears , as never to hear , or be affrighted with a Dream , of those upbraiding Words ; Matth. 25.26 . Thou Wicked and Sloathful Servant : And the Thoughts of that dreadful Sentence : Take from him the Talent : And cast ye the Vnprofitable Servant into utter Darkness , there shall be weeping , and gnashing of Teeth ? Vers. 30. How will thy Mouth be stop't , when thy Lord shall say to thee , Out of thine own Mouth will I Judge thee , thou wicked sloathful Servant ? Thou knewest that I was an Austere Man , Luk. 19.22 . Thou knewest that I had given thee a Work to do of great Importance ; and that I would certainly call thee to a strict Account , concerning the Performance of it : Why then did'st thou not attend it , as it became thee , as it concern'd thee ? 'T is sad to be Condemn'd by another ; but to be Self-Condemn'd , is of all the saddest : And such will be the Case of every one , who under such Opportunities as thou enjoyest , neglects the Work that God hath given him to do ; and given him so frequent , and so faithful Warnings , to dispatch in time . The Lord of that Servant will come in a Day when he looketh not for Him , and at an Hour when he is not ' ware ; and will cut him in sunder , and appoint him his Portion with Vnbelievers . And that Servant which knew his Lord's Will , and prepared not himself , neither did according to his Will , shall be beaten with many Stripes , St. Luk. 12.46 , 47.

The Third and Last Vse , to which I shall Improve this Truth , is Exhortation . And I beseech you Brethren , suffer me with all possible Earnestness to Exhort you , and with all humble Importunity to intreat you , to use the Speed and Diligence about this Work , which the Case requires ; yea , excite and provoke your selves , and one another , by the Greatness of your Work , and Shortness of your Time ; by Conscience of your Duty , and Sense of your Interest , to acquit your selves as becomes Wise and Good Men , in an Affair of such infinite Consequence .

And because the Text seems to have a most direct , yea , its primary Aspect upon us Ministers , ( with all submiss , and inoffensive Modesty I beg it of you )

First , Holy Brethren , suffer this Word of Exhortation : What ever others do , let Us mind the Work of him that sent us , as becomes us , and follow the Example of our Master . Is there a Must for Him ? Is there a Necessity laid upon the Great Apostle , and a Woe to him , if he Preach not the Gospel ? Is there a Curse denounced against him that doth God 's Work Deceitfully , Negligently , Slightly ? And , Are those Epithetes so Odious , Dumb Dogs , Greedy Dogs , we have not Patience to hear them , though God Himself impos'd them ? Doth a Sleepy Watch-man imply a Contradiction in the Terms ? And , Is it most Intolerable for the Steward to be found Unfaithful , beyond all the Servants in the Family ? And yet , Shall we run the Hazard of branding our selves with these hateful Characters ? If the Lights of the World be Darkness , How Great will that Darkness be ? I● the Salt of the Earth be Vnsavoury , Wha● is it Good for , or where-with shall it be Seasoned ?

I question not , but you have often read the Three last Verses of Zech. 11. and would to God you would read them once a Day ; at least , that you would dwell upon the Meditation of them one retired Hour . Not to vex the Words with forc't Interpretations , nor to vex your Heads with studying Evasions ; but to awaken your hearts to do your Duty , and escape your Danger , I will transcribe the Words faithfully :

And the Lord said unto me , Take unto thee yet the Instruments of a Foolish Shepherd : For Lo ! I will Raise up a Shepherd in the Land , which shall not visit those that be cut off ; neither shall seek the Young One , nor heal that that is Broken , nor feed that that standeth still : But he shall eat the Flesh of the Fat , and tear their Claws in pieces . Wo to the Idol Shepherd , that leaveth the Flock ! The Sword shall be upon his Arm , and his Right Eye : His Arm shall be clean dryed up , and his Right Eye shall be utterly darkned .

However others may think good to treat me ; I would Reproach no Man , Expose no Man , Provoke no Man , Grieve no Man : They that are Guiltless , are not concern'd : If any be Guilty , and being so , are Convinced , Awakened , Quickned to their Duty , they have more reason to be thankful , than to be angry .

Of all Men living , we Ministers have most cause to mind our W●●k with Speed and Diligence , both as Men , and as Ministers .

First , As Men. We have Souls to save , as well as our People ; and we must take heed to our selves , that our selves may be saved : And to that end , we had need take care to be Good betimes : For 't is an Old Observation , That of all Orders of Men , wicked Ministers are most hardly , and most rarely Reclaimed and Converted . For which , many Obvious and Convincing Reasons are given , which I will not digress to Enumerate . God will be Sanctifyed in them that draw nigh to Him ; and they must be Holy , which bear the Vessels of the Sanctuary .

And as Ministers , giving no Offence in any thing , that the Ministry be not blamed ; but in all things approving our selves , as the Ministers of God , 2 Cor. 6.3 , 4. From the Highest to the Lowest , from the Bishop to the Deacon , all must be Blameless , 1 Tim. 3. Tit. 1.

How shall we Quicken others , if we be dull our selves ; or lay those Burdens upon others , which our selves will not touch with the least of our Fingers ? Thou that Teachest another , Teachest thou not thy self ? Thou that Preachest a Man should not Steal , do'●●●hou Steal ? &c. see Rom. 2. from the 18th . to the 25th .

A Careless Minister provides Excuses for his People , and Reproaches for himself . Admit the Meat be Wholesom ; yet it will turn Men's Stomacks , if it be Dressed with Vnclean or Leprous Hands . The Snuffers in the Sanctuary were to be of Pure Gold . The Iniquity of Eli's Sons , made Men Abhor the Offerings of the Lord . The Example of a Careless Life will pull down more in One Day , than the warmest Exhortation can build up in Ten. Would'st thou therefore promote God's Work effectually in others , Convince them thou believest thy self the Truth , and the Necessity of what thou pressest on them .

Secondly , Ye that are Parents , labour to season early the tender Hearts of your Children , with a Sense of Religion , and their Great Work . Youth is the Age of Discipline , and the Seed-time for their whole Life . Train up a Child in the Way wherein he should go , and when he is Old he will not Depart from it . The First Impressions are most Lasting . 'T is a great Honour to be entrusted with the Education of one Child , and to have Opportunity to form it for God's Service . As you were the means of their being Born , and the Occasions of their being Born in Sin ; you owe them , both in Love and Justice , your Best Endeavours , that they may be Born again , and made Saints .

The Third and Last Branch of the Exhortation , is to All in general ; though more especially to Young Persons : 1. To a Speedy Setting about their great Work . 2. To a Diligent Progress in it , when it is Begun .

First , To a Speedy Setting about this Work . Young Man , I say unto thee , Arise : And Oh! that Christ would vouchsafe to accompany this Word with such a Power of His Spirit , as might render it as effectual to some Dead Soul , as they were upon the Dead-Son of the Widdow of Naim . Luk. 7. Awake thou that sleepest , stand forth from the Dead , and Christ shall give thee Light . Suppose thou heardest God say to thee , as in the Parable ; Son , go work to day in my Vineyard , this present Day ; and though thou hast neglected His Call heretofore , yet now Repent and go .

But because it often is with Young Persons ( if I may make such an Allusion ) as it was with Lazarus , when Christ call'd him forth of his Grave ; Joh. 11.44 . He that was Dead , came forth bound Hand and Foot , with Grave-Cloaths , and his Face bound about with a Napkin : Therefore , Jesus said unto them , Loose him , and let him go . When they begin to be quickned , and have some Sense of the Necessity of speedy Walking in the Wayes of God ; yet their Heads are bound about , they are muffled , and blind-folded with Prejudices , and cannot see their Way ; and bound Hand and Foot with Grave-Cloaths , hamper'd and shackled with former Customs and Objections , that they can neither walk in God's Way , nor work for Him : I will endeavour to loose them , and knock off their Fetters , and remove the Lets and Hinderances of their Motion , and their Speed ; and I shall do it briefly : For though there may be many Foolish Cavils , there can be neither wise , nor strong Objections , against the present Setting about God's Work ; that they should either need much Time or Pains to Remove them .

First then , 't is Objected , That Religion is too serious a Work for Young People ; as the Philosopher said , Young Men were not fit Hearers of the Precepts of Morality ; but , Postquam deferbuit aetas , after the Heats of Youth are boyl'd over ; after their Lusts and Passions have spent themselves , and they have Sow'd their Wild Oats , as your Common Phrase is . The Heat of Youth is a kind of Sickness ; and no wise Physitian administers in the Heighth of the Paroxisme ; but stayes till the Fit be over . 'T is a Degree of Drunkenness ; and we Reprove not the Drunkard 'till he be Sober , and come to himself .

Answer . These Comparisons prove nothing , and are as easily sleighted as produced . For the main Objection :

'T is true , Religion is a very serious Thing ; and therefore , the fitter to restrain the Extravagancy of Youthful Lusts ; which , by how much the more Impetuous they are , by so much the stronger Curbs they need , to restrain and keep them in Order : And 't is the Excellency of the Word of God , and its high Commendation ; that 't is an Antidote strong enough to purge out such a Poyson . Where-with-all shall a Young Man cleanse his Ways ? By taking heed thereto , according to thy Word , Psal. 119.9 . For a Man to indulge his Lusts , and profess Religion , I confess , were a way to desecrate and pollute so Holy a thing . But Religion minded in Sincerity , will subdue and mortify them ; And give Subtilty to the Simple , to the Young Man Knowledge and Discretion , Prov. 1.4 . Though Youth hath its Inconveniences , which Religion will Correct ; it also hath its Advantages which Religion will Improve . 'T is more Vigorous and Active , more Susceptive and Retentive , more Free and Dis-engaged , more Unprejudiced and Dis-incumbred , than the following Stages of Life : And therefore , most acceptable to God , and fittest to be Consecrated to His Work .

Religion will Relieve against the Incommodities of Youth , and give the Prerogatives of Age , and make them Men in Knowledge and Gravity , who are but Youths in Years : For Honourable Age is not that which standeth in Length of Time , nor that is measured by Number of Years ; But Wisdom is gray Hair unto Men , and an unspotted Life is Old Age. Wisd. 4.8 , 9. yea , gives Prerogatives above it : For Young David was Wiser than his Teachers , and had more Vnderstanding than the Antients , because he kept God's Precepts . Yea , the Wise King carries the Disproportion very high , when he tells us , Eccles. 4.13 . That a Poor and Wise Child , is better than an Old and Foolish King .

Religion therefore is not too serious even for a Child , seeing it can make a Child Serious ; nor in danger to to be prejudiced by the Levity of Youth , seeing it can Cloath even Youth with Gravity .

Secondly , A Second Objection against Early Piety , is suggested by Superstitious Fear , that they shall Dye presently , if they grow Devout ; as some Fools think they must , if they once make their Wills .

Answ. How absurdly do Sinners suffer themselves to be abused by the Devil , and their own vain Hearts ? They now begin to be fit to Live , therefore they must presently Dye ! How inconsequent is this Conclusion ! How Unreasonable such Reasoning ! As if God would suffer none but Fools and Knaves , to Live ; and those Wicked Men , with whom He is Angry every Day , and for whom He hath Prepar'd the Instruments of Death ; and Hath whet His Sword , and bent His Bow , and made all ready for speedy Execution , if they turn not , Psal. 7.11 , 12 , 13. God calls the Righteous , Lights ; and he hath more use for them to Shine in the World , than to whelm them Vnder the Bushel of Death , as soon as he hath set them up , to Shine in a Crooked and Perverse Generation .

'T is Bloody and Deceitful Men , against whom the Sentence is pronounc't , That they shall not Live out half their Dayes : But of Wisdom it is said , that Length of Dayes is in her Right Hand , and in her Left Hand Riches and Honour , Prov. 3.16 . And St. Peter 1.3 , 10. He that will love Life , and see good Dayes , let him refrain his Tongue from Evil , and his Lips from speaking Guile . Let him eschew Evil , and do Good .

Finally , We find this Encouragement given to the Good Man , Job 5.26 . That he shall come to his Grave in a full Age , like as a Shock of Corn cometh in , in his Season .

Early Piety putts any Man out of danger of Dying ill , but it puts no Man in danger of Dying soon .

Thirdly , A Third Objection is drawn from Prophane Proverbs , of the Devil's m●king to fright Young Ones ; or at least , to excuse them : Such as , A Young Saint , and an Old Devil ; Soon Ripe , soon Rotten ; mis-applyed to this Matter , and such like .

Answ. 'T is true , I confess , very often , ( and 't is Just with God it should be so ) That a Young Hypocrite , proves an Old Apostate : And they who studyed more to appear , than to be , Good ; shall cease to appear , what they cared not to be : And those who took up the Form of Godlyness , without the Power , shall lose the Credit of their Form , for neglecting the Substance of the Power . And They who would not receive the Love of the Truth , that they might be Saved ; shall be subject to strong Delusions , to believe Lyes , that they may be Damn'd , 2 Thes. 2. because they took Pleasure in Vnrighteousness , even while they made Pretensions unto Righteousness . But the Way of the Just is as the Shining Light , which shineth more and more unto the Perfect Day , Prov. 4.14 . The Righteous shall hold on his way , and he that is of Clean Hands shall be stronger and stronger , Job 17.9 . Those that be Planted in the House of the Lord , shall Flourish in the Courts of our God ; they shall still bring forth Fruit in Old Age ; they shall be Fat and Flourishing , Psal. 92.14 .

And he that Blossoms in the Spring of his Youth , shall bear Ripe Fruit in the Autumn of his Years : And the Young Saint shall be an Old-Angel .

Fourthly , They think they may Live long , they have time enough before them ; they that Begat , and brought them Forth , are yet Alive ; and the World is full of Men and Women , older than their Parents ; and they find themselves of as strong a Constitution , as the best of them ; and therefore , hope they may Live as long as the Oldest of them : and have time to begin this Work , and finish it too , though they think not on 't yet many a Year .

Answ. What May be , hath alwayes a May not be , of equal Possibility . Thou mayest Live Twenty Years , and thou mayest Dye in less than half so many Dayes . For , What is your Life ? It is even a Vapour , that appeareth for a little Time , and then vanisheth away , St. Jam. 4.14 . A Puff of Light Air , soon blown away : The Healthiest Constitutions , are alwayes as lyable to External Accidents , as the most Crazy ; and usually more subject to Infectious , and Contagious Diseases . And I appeal to your own Observation , whether , ( compare one Family with another ) the Number of Deceased Children , do not far exceed that of surviving , both Parents and Brethren . Therefore , trust not to that , which hath deceived so many ; nor lean upon that broken Reed , ( The Hope of Long Life ) which hath more than wounded the Hand , hath shivered under Thousands , that put much Stress upon it , and let them drop into the Infernal Pit , from whence is no Redemption .

Fifthly , The Example of most Young People ; and why may not they venture , as well as others ?

Answ. 'T is too true , too many Young People defer their Repentance , and delay their Work : But 't is as true , 't is like to cost them Dear , and prove their Ruin ; and if thou wilt be Damn'd for Company , thou art more Cruel to thy self , than Kind to them . The Most are the Worst ; and we are warned against following a Multitude in evil . The many are in the broad , the bad way , and the way to life is found by few . We must live by Rule , not by Example : and if thou wilt needs follow Precedents , chuse the wisest , not the most . And those are they that take Time by the Fore-lock , will not part with the Substance , to catch at the Shadow , nor neglect the Present , in hopes of the Future ; which is uncertain , whether it shall ever be : Nay , most probable , it shall not ; and most certain , it may never be .

Sixthly and Lastly , The strongest Objection is raised from abused Scriptures . That Poyson is most dangerous , and diffuseth it self most speedily , and incurably , which is administred in the strongest Liquors . When the Devil had Impudence to tempt the Lord of Glory , he had Cunning to assault Him with this Weapon ; It is written , He shall give his Angels Charge over thee , &c. And so , when he sets his Snares for poor Men , if he can Wire-draw a Text , to make a Ginn of it , if he can abuse the Word , and make what should be a Light to our Feet , and a Lanthorne to our Paths , to guide us to Heaven , an Ignis Fatuus , or a Will-i'th'Wisp , to amuse us , and wilder us , and make us lose our selves in Bogs , and among Precipices ; he hath done his Business , and concludes he is sure of us .

Now , amongst many , these are not the seldomest prest to serve his Design :

At what time so-ever a Sinner repenteth him of his Sin , I will put all his Wickedness out of My Remembrance , saith the Lord , Ezek. 18.11 . And as he will Curtail , and leave some-what out ; so he will put a Signal Emphasis upon what he expects should wound and kill . At what time so-ever ; though never so late : And that in the 20th . of St. Matthew , They that went not into the Vineyard till the Eleventh Hour ; at Five a Clock , but one Hour before they all left Work ; yet these far'd as well , Had every Man a penny , as much Wages , as They that went in the Morning , and bore the Burden and Heat of the Day .

But abeve all , the Thief on the Cross ; that 's his Goliah's Sword , that 's his Inchanted Spear , his trusty Truncheon ! What need you make such haste ? Remember you not the Thief on the Cross ? He was Nail'd to the Fatal Tree , a Thief , a Miscreant , as wicked a Villain , as ever liv'd ; and yet you know , he Repented , and went that very Day to Paradise ; which it may be he never thought on before , nor ever desired , or prepared himself to go to . These I confess , are deadly Weapons , and he makes many Mortal Thrusts with them , and wounds and kills Eternally , unwary , and unarmed Sinners ; therefore take your Shield to Repel them , lest they pierce you through and through .

Answ. These I confess would bear a larger , and more Elaborate Confutation : But I hope , a briefer One may serve ; and a little Armour well put on , may render you impregnable .

First therefore , As to that of Ezekiel , without insisting upon the Exactness of the Words , as they are set down in our New Liturgy , and Correct what was more subject to mistake in the Old One.

I deny not , but that Whensoever a Sinner Repents him truly of all his Sins , from the Bottom of his Heart , God will shew him Mercy : But I deny , that he who sins Presumptuously , in Confidence of Future Repentance , is sure , nay , or likely to obtain it .

Vain Man ! Is it as easy to Repent , as to Sin ? Canst thou Lift thy self up out of a Deep Well , because thou canst Throw thy self down into the Bottom of it ? Doth not this depend immediately upon his Help , whose Gift Repentance is ? Must not God give thee both Space to Repent in , and Grace to Repent with , if ever thou Repent in truth ? And though he hath often promis'd Pardon to Repentance , he hath never promis'd Repentance to Presumptuous Sinners ; but contrarily , To wound the Head , and Hairy Scalp of them , who go on in their Iniquities . This Course hardens thy Heart against God , that it cannot Repent : and may justly harden His Heart against thee , never to give thee Repentance ; it being but a Peradventure , in the most favourable Case . 2 Tim. 2.25 , 26. If God Peradventure will give them Repentance , to the acknowledging of the Truth , and that they may Recover themselves out of the Snare of the Devil , who are led Captive of him at his Will. Though all Sin is dangerous ; yet none sin so desperately , as those who sin upon Presumption of Repentance .

As to that of the Eleventh Hour : Take heed of stretching Parables too far . However , remark the Words in Matth. 20.7 . When he went out at the Eleventh Hour , and said , Why stand ye here Idle all the Day long ? They answered roundly , Because no Man hath Hired us . This is a fair Excuse . They come soon enough , who come at the First Call ; and they go to work in due time , who go as soon as they are sent , or their Work is set them . But , What is this to you , who have been call'd a Hundred times , ; yea , commanded to your Work a Thousand ? He that being often Reproved , hardneth his Neck , shall suddenly be destroyed , and that without Remedy , Prov. 29.1 . how well soever he may speed , who obeyes the First Warning God gives him .

As to that of the Thief on the Cross ; who went on a Sinner , and came off a Saint : As the Cross of Christ was a scandal to many at the First ; so the Cross of this Happy Thief , is an Unhappy Occasion of stumbling and falling to not a few , to this very Day . But many have been the Answers , which have been given , to remove it out of the way ; that no more may stumble at it :

There were Two Thieves Crucifyed at that time , and but One Repented ; and thou mayst prove the Impenitent One : and , What will thy Case then be ? But that 's the very least that can be said . There is but this One Example in all the Bible ; and this One is Recorded , that none might Despair ; and but this One , that none may Presume . And this being a single Instance , ( we say , One Swallow makes no Summer ) thou may'st as well Spur thy Ass , till thou make him speak , because thou readest , Balaam's Ass once spake with Man's Voyce , ( as Holy Mr. Greenham smartly upbraids such Men's Folly ) as promise thy self the like .

But consider the Time ; it was when our Lord was Crucifyed in greatest Ignominy ; and He thought good to shew His Royalty , and an extraordinary Munificence , to counterballance the Infamy of His Dying on the Accursed Tree ; and it was a thing becoming His Wisdom and Goodness , to give a Signal Instance , and Early Proof , of the Efficacy of His Death , and His Father's Acceptance of His Obedience . And 't is a great Word one speaks upon it ; You may as well expect Christ to be Crucifyed again , as expect such another Instance of such unusual Mercy .

Kings may on their Coronation-Day open the Prisons , and let loose Offenders , such as they will not Pardon afterwards , in all their Reign . The Conduits may then flow with Wine , though they run Common Water alwayes after : And the Thief's Case was Extraordinary , which might in some Measure entitle him to Extraordinary Favour . He Pleaded Christ's Cause openly , Rebuked his Fellow-Sufferer , Own'd a Rejected Saviour , when the Priests and Elders not only Condemned Him , but Mocked and Blasphemed Him ; and when His own Followers fled and forsook Him , and were either afraid , or asham'd to Own Him . And was , as one calls him , The Apostle of the Apostles ; aptly supplying Judas's Room : For , whom he ( who was a Thief , Joh. 12.6 . ) had Betray'd to the Cross , this Good Thief Preached , whil'st he was upon it .

More Objections might have been Started , and as easily Answered , and more have been said to These ; but I hope , this may suffice .

I beseech you therefore , All , especially you Young Ones , into whose Hands this may fall ; up , and be doing , Defer not a Day , not an Hour longer , e're you set upon this Great Work ; Grieve not the Blessed Spirit , when He knocks , when He calls at the Door of thy Heart . Say not to Him , as Faelix did to Paul ; Go thy way now , when I have a Convenient Time , I will send for thee ; lest that Time never come , or He despise thy sending for Him , who hast rejected Him so often , when He came of His own Accord . But take heed you be not Discouraged at the Beginnings of a New Work : First On-sets are most Difficult . 'T is the Neck unaccustomed to the Yoke , that winches and complains of it : A little Wearing it , will make it Easy . He that hath begun well , hath half Finished . As 't is safest to Resist Evil , in the Beginning ; so 't is the wisest Course , to begin quickly and resolvedly , what is Good , and must be done : The Engine which is hardly set a-going , is easily continued to move , when 't is once in Motion . It hath been observed , most are Converted Young , that are ever Converted truly . O ye Young Ones , Confirm that Observation by your Speedy Turning unto God! But then , resolve to proceed in your Work with Diligence , which is the Last Thing to be spoken to .

I might in this place , add more Motives to quicken your Speed : But I shall rather refer you back ( at present ) to those in the preceding Discourse ; and subjoyn here those Considerations , which may provoke your Diligence : Amongst which , a Place will be found to touch this String again conveniently .

Now , in this Exhortation to Diligence , Three Things will be requisite , to render it more effectual : 1. To Caution you against the Hinderances , which Obstruct it . 2. To Direct you to the Helps , which Promote it . 3. To Lay down the Motives , which Provoke to it .

First , That you may proceed with Diligence in the Work of God , beware of the Hinderances , which would Obstruct it : Which are of Two sorts :

The First , we may call Doctrinal , or in Opinion .

The Second , Real , or in Practice .

I shall briefly point at Three of either sort .

1. Take heed of esteeming it so Easy , that it needs it not .

2. That , on the contrary Extream , you judge it not so Difficult , and even Impossible , that no Diligence can effect it .

3. That you think not so Meanly , and Basely of it , that it doth not deserve it .

When a Business is propounded to be done , if it appear under any of these Notions , no Wise Man will attempt it with any Vigour : For , Why should he bestow a great deal of Pains and Labour , when he plainly fore-sees , it is either needless , and may be spar'd , or will prove useless , and must be lost . But if it appear very Hard and Difficult , but yet Hopeful and Possible to be attained ; and withal , most Necessary , and very Excellent , and Advantageous : This will Excite and Raise that Soul , that hath any Principles of Prudence , Generosity , or Care of its own Good .

First , Account not this Work so Easy , as 't is most evident too many do ; who under fullest Convictions , and profess'd Acknowledgments , that there is such an Heaven and Hell , as the Bible describes ; and that it so infinitely concerns them to obtain the One , and escape the Other , as is there declared ; yet Live so securely , and negligently , that they proclaim to all the World , they think it next to Impossible , to miscarry ; and swear by their Hopes of Salvation , as the most Sacred Asseveration ; while they are running headlong in the Broad-way , that leads to Destruction .

Surely , these must think God's Work very Easy , who flatter themselves , that they can carry it on sufficiently , while they are serving the Devil , and their Lusts , with both Hands greedily . It may not be impertinent to mind such Men of the Romish Fryar's Lenten Sermon ; which , before many Cardinals , and Great Men of that Court , he began abruptly thus :

St. Peter was a Fool , and St. Paul was a Fool , and all the Primitive Christians were meer Fools ; who took such a deal of Care and Pains , to please God , and save their Souls ; and thought the Way to Heaven , was by Self-Denyal and Mortification , Prayers and Fasting ; by Severities , and denying the Pomps of this Wicked World : And You at Rome , indulge your selves in Ease and Sloth , live in your Lusts and Luxury , and spend your Time in Pomp and Pleasure ; and yet account your selves very good Christians ; and doubt not , but you shall be saved : But , at last , You 'll be found the Fools , and They the Wise Men.

For 't is the part of Wisdom , to proportion the Means to the End ; and 't is great Folly , to waste Time and Strength , and make a great Stir and Bustle about that , which may be done ( as you say ) with a wet Finger ; and 't is so also , to act coldly and faintly in that , which cannot be accomplish't without great Industry .

I beseech you therefore , beware of such an Opinion , as will greatly tempt you to be Remiss in the Work of God ; and remember who bid , Strive to enter in at the Streight-Gate ; withal , telling you , That many of those who strive , shall not be able to get in : What then shall become of them , who strive not ? The Violent take the Kingdom of Heaven . As he that Asks faintly , bespeaks a Denyal ; so he that Acts faintly , will be surely Disappointed .

Besides what was said before , it were easie to add many Evidences , to prove this Work to be Hard ; and that 't is very Reasonable , it should be so . The Way is Steep and Slippery , 't is hard to climb it ; the Enemies are Many and Mighty , that Oppose thee ; thy Skill and Strength is small ; Nature will recoyl , and draw back ; and single Nature is hardly overcome : and Custom of Sinning , is a Second Nature ; and doubtless the Difficulty , and no Discipline , is so hard , as for him to learn to do Well , who hath been accustomed to do Evil. Self is a bold Competitor with God ; and must be used Roughly , or it will be serv'd before Him , and set up above Him : And for thy own Dear Sake , thou wilt be prone to cry , as David for his Darling Absolom ; Deal gently with it , for my Sake : And , by a strange Fondness , thou wilt spare the Traytor , which watches to destroy thee . Though Christ Rejected the Temptation , Favour thy self , with a Get thee behind Me , Satan ; yet when such Sugar'd Words are offer'd thee , thou 'lt hardly discern the Poyson that 's mixt with them .

And there are many Reasons , why God hath made his own Work hard ; that those who Wear the Crown , may Win it first : For a Man is not Crown'd , unless he strive Lawfully : That he may appear Impartial , in Rejecting Loyterers , and Rewarding Labourers : That his Servants may have Opportunity to exercise those Graces , which else there would be no occasion for : That Rest may be sweeter after Labour : And that God's Grace may be Magnifyed , in assisting their Weakness ; and Satan may be more Confounded , in the Disappointment of all his Stratagems .

Believe therefore thy Work to be hard ; that thou betray not thy self to Sloth and Remissness , to thy own Eternal Ruin .

Secondly , Yet run not into the other Extream , while thou avoydest this ; and dash not against Scylla , while thou avoydest Charybdis : Conclude not , 't is Impossible to finish it by Labour ; because it is so , to accomplish it without Labour . Despair of Success kills all Industry ; and a supposed Impossibility of Attainment , naturally produces Despair . When once we say , There is no Hope ; the next word will be , Why should I wait any longer ? Why should I strive any more ? But , Be not Sloathful ; but Followers of them , who through Faith and Patience inherit the Promises . Faith and Patience will do that , which Sloth and the want of them can never do .

And watch carefully against that Snare , Satan layes in the way of so many ; If I be not Elected , all my Labour will be in vain : I cannot alter God's Decrees .

Vain Creature ! What hast thou to do with God's Decrees ? Who made thee of His Council ? Mind thou what is written in the Word , Which is nigh thee in thy Mouth , and in thy Heart : Not what is written in the Secret Records of Heaven . Read Deut. 29.29 .

The secret things belong to the Lord our God : But those things which are Revealed , belong to Vs , and to our Children , for ever ; that we may do all the Words of this Law . And Deut. 30.11 , 12 , 14. This Commandment , which I command thee this Day , is not hidden from thee , neither is it far off . It is not in Heaven , that thou shouldst say , Who shall go up for us to Heaven , and bring it to us , that we may hear it , and do it . But the Word is ni●h unto thee in thy Mouth , and in thy Heart , that thou may'st do it . See , I have set before you this Day , Life and Good , Death and Evil Compare Rom. 10.6 , — 9. This is the Word of Faith which we Preach ; If thou Confess with thy Mouth , and believe in thine Heart , thou shalt be saved .

Not , if thou be Elected , thou shalt be Saved , whether thou believest , whether thou workest out thy Salvation , or no : This is to begin at the wrong End ; as if a Man would begin to Build a House at the Roof , and Build downwards ; Build the Roof in the Air , before any thing were laid on Earth to bear it up . St. Peter teaches another Method , 2 Pet. 1.5 . Giving all Diligence , add to your Faith Vertue , &c. For if these Things be in you , and abound , they make you , that you shall be neither Barren nor Vnfruitful , &c. And , Vers. 10. Giving Diligence to make your Calling and Election sure . First Calling , then Election ; and Diligence to know , and to make sure Both.

How many Scriptures speak the same Sense , ( nay , 't is the Scope of all the Scripture ) with Gal. 6.7 , 8 , 9. Whatsoever a Man Soweth , that shall he also Reap ; for he that soweth to his Flesh , shall of the Flesh reap Corruption ; but he that soweth to the Spirit , shall of the Spirit reap Life Everlasting . And let us not be weary in Well-doing ; for in due Season we shall Reap , if we faint not .

Therefore , neither scare thy self from thy Duty , nor flatter thy self in thy Negligence , by any Decrees of God , which are hidden from thee , and thou art a Stranger to . But quicken and comfort thy self with this Truth , which is written as with a Sun-beam from Heaven ; That no Decree of God shall ever shut him out of Heaven , who with sincere Faithfulness , and humble Diligence , attends God's Work , according to his Written Word : Neither shall any Decree of God admit him into Heaven , who securely and slothfully neglects it . And if after thou hast got over that Stumbling-Block of Fear'd Impossibility ; yet thou stickest , and art frighted at , the Difficulty : Consider , 't is no greater than the Wise and Holy God thinks fit to make it , and that for Righteous and Holy Reasons ; and He knows how to proportion every Man's Work to his Abilities : And as He will not suffer any of His to be Tempted above their Strength ; so neither will he task them above their Sufficiency , they shall receive from Him . And thou may'st Counter-ballance the Hardness of thy Work , by weighing its Necessity , its Excellency , the Assistance He is ready to afford thee , the Acceptance He hath promised thee , and the Superlative Greatness of the Reward prepared for thee . So that thou may'st say ; I reckon that the Sufferings of this present time , are not worthy to be compared with the Glory that shall be Revealed in us , Rom. 8.18 For our light Afflictions , ( and yet the Patient Bearing them , is the hardest peice of our work ) which are but for a moment , work for us a far more Exceeding , and Eternal Weight of Glory , 2 Cor. 4.17 . as Joseph said , His Glory in Egypt made him Forget all his Toyl , and his Father's House : So I may invert the Words ; Thy Father's House will make thee ( in one Hour ) forget all the Toyl of the Brick-Hills , and Bondage of the Egypt of this World : Though to the Corrupt Sense of Flesh and Blood , Wicked Men seem to have the Advantage of Good Men , in respect of their Work ; yet Good Men have the Advantage of them infinitely , in respect of their Master . The Saints may have Hard Work , but they have no Hard Master ; but One who will help them to do their Work , and yet Reward them , as if themselves had done it . But Sinners have an Hard Master , with their Easy Work ; and one hours Payment of their Wages for the Works of the Flesh , will be more Afflictive , than the Labour of an whole Life would have been , in the Mortifying of them .

The Third Hinderance of thy Diligence , to be a avoyded , is a low , a mean , a base Opinion of the Work , as if it deserved it not . The Proverb saith , That Jupiter is not at leisure to attend little things ; and the high-soaring Eagle stoops not to catch Flyes : Nor will a Wise Man fish with a Golden Hook , to take Fish of low Value . But a better Authority asks us ; Wherefore do ye spend Mony for that , which is not Bread ? and your Labour , for that which satisfyeth not ? Isa. 55.2 . And , What Profit hath he , who hath laboured for the Wind ? Eccles. 5.16 . and Reproacheth them , who weary themselves for very Vanity , Hab. 2.13 . and warns us Not to labour for the Meat that perisheth , Joh. 6. And 't is truly a Reproach to a Man , to bestow much Pains on that which will not answer it . And if the Devil , or thy own Heart , can mis-perswade thee concerning God's Work , and turn the same Weapon against thy Diligence in it , which God hath formed against thy Labouring in theirs ; 't will have the like Effect to make the Miserable , which God design'd , by the Right Application of it , to make the Happy .

Study therefore the Excellency of this Work , which directly tends to rescue thee out of the Basest slavery to Sin and Satan , to repair thy Decayed Nature , to restore and recover the Image of God , and make thee Partaker of the Divine Nature ; to fill thy Soul with Peace , and the Angels of Heaven with Joy ; to deliver thee from the Hurt , and Fear of Death , and from Eternal Vengeance ; and to fit thee for , and bring thee to Eternal Glory , in God's Kingdom : And , were there nothing else to be said of it , or for it , that Work must needs be Excellent , which renders them more Excellent than their Neighbours ; and denominates them the Excellent of the Earth , and such as the World is not Worthy of , who are Employ'd in it . And that Work cannot be Mean or Base , which the High and Glorious God injoynes , loves to behold us at , will reward with Incorruptible Crowns of Glory ; and differs only in Degree , but not in Kind , from the Work in which all Great and Noble Souls shall spend , or rather enjoy in Eternity , with increasing Joy and Satisfaction .

The Hinderances of your Diligence , which I call Real , or in Practice ; and which I warn you to beware of , are these Three :

First , Ignorance , ( or Unskilfulness ) how to set about it , or to manage your Work aright . There is no Work or Business can be done well , without some Skill and Experience ; not the Meanest , or Easiest . The Plough-man , and the Thresher , Isaiah takes notice of , Chap. 28.26 . His God doth instruct him to Discretion , and doth Teach him . 'T is an easy thing to Read ; yet deliver the Book to him that hath not learnt his Letters , and bid him Read , He saith , I am not Learned , Isa. 29.12 . he cannot do it . A Man that is Master of his Trade , and skilful at it , will dispatch more in an Hour , without Noise or Bustle ; than another Man , who bungles at it , with much Toyl and Sweating , in an whole Day . A Man that is Instructed to the Kingdom of God , brings forth readily out of his Treasury , Things New and Old . Matth. 13.52 . He that knowes his Way , goes on cheerfully , and rids Ground apace , and loses no time by stopping to Inquire , or Recover what he had lost , by turning into By-paths .

As Knowiedge is a leading Grace , and influenceth all our Work ; and the Prudence of a Man will direct his Way : So Ignorance is the Root of Errour , and the most Universally Destructive . He cannot do God's Work with any Comfort and Assurance , who knows it not ; but is sometimes right , and sometimes wrong , alwayes Anxious and uneasy to himself : Putting Darkness for Light , and Light for Darkness ; calling Good Evil , and Evil Good . The Blind swallows many a Fly , commits many a Sin , he knows not to be Sins ; and if he doth good , 't is but by Chance ; he loseth the Advantage of it , because he knew it not to be so ; and therefore , could not do it in Faith : For what-ever is not of Faith , is Sin , Rom. 14. ult.

The Heart cannot be Good without Knowledge , nor thy Work Good without a Good Heart .

Wisdom is the Principal Thing ( to direct thee in thy Work ; ) therefore , Get Wisdom ; and with all thy getting , get Vnderstanding , Prov. 4.7 . No Man can aim Right , that Shoots blindfold .

Ignorance will blind thy Eyes , that thou can'st not see thy Mark , God's Glory , and thy own Salvation . The Text is express , That in the Night no Man can Work : And one Reason given to Confirm it , was , Because 't is too dark to see to work in . The most thou can'st do in the Night of Ignorance , is to grope like a Blind Man ; and how thou art like to Finish so curious a Work , in such a case , I leave it to thy self to Judge : Therefore , provide against so Real , and so Great a Hinderance .

The Second Real Hinderance is , The Indulging of the Flesh , and a Desire to gratify it , by the Inordinate Love of Ease and Pleasure . If this Humour prevail , and thou be Delicate , Soft , and Tender , thou wilt shrink and give back , at the first Difficulty which steps forth to meet thee . He is not fit to make a Souldier , that can endure no Hardship . Thou therefore endure Hardness as a Good Souldier of Jesus Christ , 2 Tim. 2.3 . He that loveth Pleasure , shall be a Poor Man , Prov. 21.17 . And who so loves his Ease , Poverty shall come upon him as an Armed Man . They can never serve God acceptably , who serve their Lusts and Pleasures willingly : And they Who are Lovers of Pleasures more than Lovers of God , may possibly attain a Form of Godlyness , but will certainly Deny the Power of it , 2 Tim. 3.4 , 5. For the Pleasures of this World , choak the Seed of the Word , and they bring forth no Fruit unto Perfection , Luk. 8.14 .

The Third Real Hinderance , is , Incumbrance with Multitude of Cares , and Worldly Affairs . This over-charges the Heart , and distracts the Mind , that it cannot wait on God . No Man can serve God and Mammon . Our Breasts are too narrow , to lodge so many , and so contrary Inmates . We cannot look Upwards and Downwards both at once . If , Carmina secessum scribentis & otia poscunt , a Poet's Thoughts must be free , and disintangled ; Religion requires it much more : Enter thou into thy Closet , and shut to thy Door , to shut out Distractions .

I deny not , but while we Live in this World , wee need the things of this World ; and we may lawfully seek them , and use them : But then we must seek , and use them lawfully ; which is done , when we keep them at due Distance , allow them ( at most ) but the Second Place . Vse them , as if we us'd them not ; remembring the Time is short , and that the Fashion of this World passeth away . If Hagar domineer , and begin to despise her Mistriss Sarah , she must be made to know , she 's but a Bond-Maid , and she must be cast out .

Next to them who cannot find an Heart to serve God , they are to be pittyed who cannot find Time to serve Him : And the truth is , they therefore can find no Time for this Work , because they can find no Heart to it ; and they therefore can find no Heart , because the World hath stolen it away . 'T is said by the Prophet , Wine and Women take away the Heart , Hos. 4.11 . And 't is as true , Riches and Business , and Multiplicity of Affairs , and a Croud and Hurry of Employments , take it away no less . If some Men can scarce find time to Eat and Sleep , as well as they love their Bodies ; What Time do you think , they will find to Read , and Pray , and Meditate , and search their Consciences , and purify their Souls ? Of all Remote Advantages , which Religion may have , I esteem none Greater than Retirement , Vacancy , a Time to be still , and Commune with our Hearts , call our Wayes to Remembrance ; to think , and consider , and to have Leisure to Converse with God . I acknowledge the Truth of Solomon's Vae soli , Woe to him that is alone ; yet 't is as as true , Vae nunquam soli , Woe to him that will not , Woe to him that cannot ; but , most of all , Woe to him that dares not be alone !

The Second Branch of this Vse , is to Direct you to the Helps which will Promote your Diligence ; which amongst others , are these :

Willingness , Love , Wisdom , Speed , Industry , Courage , Constancy , or Perseverance .

First , Willingness , or a Good Will to your Work . The willing Man , will be a Diligent Man . Willingness is the Rise , or leading Step to Diligence . 'T is not only Oyl to your Wheels , but the very Wheels themselves : And Men drive heavily , like Pharaoh's Chariot's , when the Wheels were taken off , when they want a Willing Mind to what they are engaged in : When on the contrary , Willingness makes them like the Chariots of Aminadab , Cant. 6.12 , sets them on the Chariots of my Willing People , as the Margin there . The First Work upon the Soul , is described Psal. 110.3 . Thy People shall be Willing in the Day of Thy Power . In God's Offerings for the Tabernacle , the Directions were to Receive them from them who brought them with a Willing Heart , Exod. 35.5 , 21 , 29. And when they were Willing , they bring more than enough , Exod. 36.5 .

Willingness will need a Bridle , rather than a Spur. That Picture of Diligence , drawn by Solomon's Pen , of the Virtuous Woman , hath This inserted , as the Soul of all the Rest ; She worketh Willingly with her Hands , Prov. 31.13 .

Willingness to your Work , will help your Diligence in it many wayes ; For it will make you Docible and Careful to learn your Work . You use to let Children chuse their Professions ; knowing they will learn that soonest , they have most mind to . 'T will make you Cheerful and Ready in the Undertaking it . We use to say , There is nothing to a Willing Mind . What the Naturalist saith of the Hand , the Moralist saith of the Will ; It is the Instrument of Instruments .

A Man treads that Path , in which his Will leads him , as if he did not feel the Ground he goes on . 'T is the best Sauce ; all things Taste , as it doth Season them : And Things are Dear or Cheap , according to the Ptice it sets upon them . It will make Men Serious , and in good Earnest ; they will netiher speak faintly , nor act coldly , about what they have engag'd their Wills in . They will not trifle , as those do who are in Bivio , know not their own Minds , nor what themselves would have .

Be Willing therefore to your Work ; that will make you Diligent at it .

Secondly , Love to your Work , will double your Diligence about it . Love is the Flower , the Cream of Willingness ; nay , the Quintessence and Spirits of it . If Willingness gives Feet , Love will give Wings . Jacob served Seven Years for Rachel ; and they seem'd but as so many Dayes , because he Lov'd her . The Servant that Lov'd his Master , would refuse the Freedom the Law provided for him ; and would have his Ear bored at his Door-Post , and be his Servant for ever ; not by Constraint , but Choyce .

No Work is Hard , no Commands is Grievous , to him that Loves . 'T is a mighty Weight , and excites both quick and constant Motion . It offers a pleasing , welcom Violence ; and constrains to follow whithersoever it leads , without Strugling or Resisting .

Love fulfils the Law , and keeps the Commandments ; yea , is a Law unto it self , and the strongest Scepter to rule and bow Men to Obedience ; and when 't is Perfect , Obedience will be so too .

Get therefore thy Heart possess'd with Love to God : These Cords will bind thee , will Charm thee to thy Work ; and there 's no fear , but thou wilt be Diligent .

Thirdly , Wisdom . This is the Soul of Diligence . A Man may make a great Bustle to very little , yea , to very ill purpose , if he be Destitute of Wisdom , to Contrive and Manage his Work to the best Advantage . The Ant , which is the Natural Emblem of Diligence , is said to be Exceeding Wise , Prov. 30.24 , 25. Torpet robor sine Prudentia : Strength is good for little , without good Contrivance to direct ; and Wisdom is profitable to Direct , Eccles. 10.10 . and it Strengtheneth the Wise more than Ten mighty Men , that are in the City , Eccles. 7.19 . Which made Wise Solomon conclude , That Wisdom is better than Strength , Eccles. 9.16 . What will a well-rigg'd Ship do with a full Gale , without a Pilot , but dash against the Rocks , or run upon the Sands ? Or a Hot-mettled Horse , without a Sober Rider , but heat and melt himself , to his own Ruin ?

Wisdom will many wayes assist Diligence ; for it will contrive , and find out fit means , to bring Purposes to pass ; or will readily close with them , when they are discovered . There is a Diligence in the Head , as well as of the Hand ; to Forecast , and Contrive , as well as Execute . And it will know fit Seasons , and fasten on them , and improve them .

There is a Season for every Thing , and a Time to every Purpose under the Sun : And 't is Wisdom , which both knows these Seasons , and knows how to use them . Labour well tim'd , is the Life of Labour . One Blow upon the Heated Iron , will do more than Twenty while it is Cold. It will also fore-see Hinderances , and prevent and obviate them : It will make Suppositions , and put Cases , and provide accordingly : And carry with it , what it hopes it shall not have Occasion for ; yet would not want it , in case there should . It will sit down , and consider what it has to do , and what it will cost to finish it ; and then provides accordingly . Prepare thy Work without , and make it fit for thy self in the Field ; and after Build thy House . And lastly , It will proportion Labour to Strength , that it may hold out , and not be tired .

Fourthly , Speed , and timely Application to thy Work , is neither the Least , nor the Last Help to Diligence . Expedition is the Life of Action . 'T is next to doing no Time , to resolve not to do till next Time . You would count him no Diligent Servant , who lingers and trifles ; and has not begun , when others have half done their Dayes Work . I made haste , and prolonged not the Time , to keep thy Commandments .

Alexander being ask't , How he Conquered the World so soon , so young , by Thirty Years Old ? Answered , By Deferring nothing .

And Caesar , Emulous of his Glory , pursued it in the same Methods ; and us'd to be quicker in his Marches , than the Wings of Fame ; and prevent the Report of his Coming , by being the First Messenger of it : That his Enemies saw him com● before they heard he was coming ; and fell on immediately : That he often came upon them , and over-came them , all at once ; and the Battle was often hot , before the Day was so .

Speed hath the Promise of Success ; They that seek Me early , find Me , Prov. 8.17 . Speed Rises at the First Call ; and the Diligent Man bespeaks the Watch-man to awake him , that he may not over-sleep himself : And neither cheats it Self , nor mocks God , with the Uncivil Civility ; I 'le go , Sir , by and by . Modesta negatio procrastinatio : Delay is but a mannerly Denyal , at the best ; and but a Mask for the Rudeness of a flat Refusal of Duty : And those , who are asham'd bluntly to say , We will not , disguise their Disobedience , by saying , We will here-after . But this Language is never found in the Mouth of Diligence . God charges us concerning our Brother ; Say not to him , Go thy way , and come again to Morrow , when thou hast it by thee , Prov. 3.28 .

Speed layes no Blocks in its own way , invents no Occasions of Delay ; seeks no Excuses , like idle Boys , who lose their Books , or hide their Hats , to have some Pretext to play the Truants , and stay from School . 'T is the Slothful Man , who saith , There is a Lyon in the way , a Lyon is in the Streets , Prov. 26.13 . When he is quickned to his Work , cryes out , Would you have me run into the Lyon's Mouth ? Would you have me undo my Self , and Family , and be swallowed up with Poverty , by neglecting my Shop to run to Church ; and my own Calling , to mind God's Work ? The Way of the Slothful , is an Hedge of Thorns , Prov. 15.19 . He would go if he could , if he durst ; but he dare not stir , for pricking his Legs : He shall be call'd Fool or Phanatick , be Jeer'd and Laugh't at by his Old Companions , and made the Drunkard's Song , and Talk of all the Town . 'T is safer to take Time and Leisure . Fair and Softly , goes far in a Day : That 's soon enough , that 's safe .

Thus Idle Men will frame Excuses , as Idle as themselves ; but the Diligent doth not so : Nay , he 'll remove the Real Ones he meets with , to his Power ; he 'll set Hand , and Shoulder both , to work ; and try in earnest , to remove Impediments .

When Men are in haste , they 'll break open that Door with the Foot , which cannot be unlocked with the Hand . The Nightingale , that Diligent Singer , porches with her Breast against a Thorne , that Sleep may not hinder her Melody . Aristotle , that Diligent Student , sat with a Brazen Ball in his Hand , over a Bason , that if he chanc'd to nod , the falling Ball might alarum , and raise him to his Study . Yea , he is grieved at the very Heart , when he meets with those he cannot overcome ; and Sits , or Stands , as upon Thorns , and could even bite the Chain which holds him .

Thus a Man , that is preparing to Worship God , or to set a-part a Day to retire , to spend in Devotion , in Prayer and Fasting , in Examining his Heart and Wayes , and Trying his Estate towards God . If some Occasion intervene , to hinder him , some Company surprize , and unseasonably interrupt him ; it saddens , and makes him Melancholly all the Day ; and he sends his Heart into his Closet , where he would be himself ; and stayes , where he is held against his Will , dumpish , and without an Heart : And secretly cryes out against the Violence he suffers ; O wretched Man that I am , who shall deliver me from it ? And looks , and longs , and sighs secretly ; When shall I come , and appear before God ? Where-as the Sloathful Man hugs himself , and blesses his propitious Stars , that furnish him with such Excuses , to stop the Mouth of his own Conscience , or save his Credit with his Pious Neighbours : I was resolved fully to be there , to have done so or so ; but just as I was going , in came such and such , or this or that fell out , which hindred me that I could not do what I was fully minded .

Lastly , Speed will help thy Diligence , because it will put thee in a Readyness to act with the first Opportunity , and provide it self of all that 's requisite for doing so : It takes up its Horse over Night , that the Morning may not slip away , while he is catching . They that furnish Post-Horses on the Road , keep them ready Sadled and with Bit in Mouth . The Diligent Marriner will get all Aboard , that he may hoyst Sail , as soon as ever the Winds comes fair . The Diligent Servant hath his Loynes girded , quite ready , all his Cloaths on , to his very Girdle ; which being upper-most , he puts on last ; and his Light burning , that he may open to his Lord at the First Knock , Luk. 12.35 .

Thus these Two will mutually influence , second , and assist each other : A Diligent Mind will quicken thee to Speed , and Speed will many wayes promote and help thy Diligence in working .

Fifthly , Industry is another great Help to Diligence . Industry is the bending of our Minds , with all our Might , to make any thing our Business ; and to regard it chiefly . Seek ye first the Kingdom of God . We say , a Man doth a thing de Industria , when he doth it for the nonce wi●h the settled Resolution ▪ and full Purpose of his Heart ; as Barnabas exhorted them of Antioch , To cleave unto the Lord , Act. 11.23 . Set your Hearts upon all these Words , which I testify among you this Day ; for it is not a vain thing , Deut. 32.46 . When a Man makes it the Chief Design he drives at , and the Scope he aims at ; and is indiff●rent about the Success of other M●tters , provided this may succeed well .

This Industry will avoid Diversions , will not be turned out of the way ; but Seeks the way to Zion , with his Face thitherward , Jer. 50.5 . As 't is said of our Lord , who had set His Heart upon the Work of God , to be done at Jerusalem ; Men might read it in His Face : Luk. 9.53 . His Face was as though He would go to Jerusalem .

It will Cast away every weight ; and if it cannot , Enatare cum sarcinis , escape with its Pack on its Back , will quit it readily , let it sink or swim ; rather than endanger Drowning with it , or for Saving of it .

Industry will Redeem the Inconveniences , brought upon it by what it could not prevent . An Industrious Man , if he hath been staid against his Will , will Ride the faster , and the later , to recover his Journeys End . An Industrious Student will eke out his Day by Candle-Light , to Redeem the Time , those Thieves of Time and Learning , impertinent Visitants , had stollen from him .

Thus , in the Work of God ; How Diligent will Industry make a Man , when he comes to be convinc'd indeed , and sees the Greatness and Concernment of his Work ? How much he is cast behind by former Negligence ? How Ignorant at Man's Estate , of what he might , and should have learned , whil'st a Child ? How far from the Kingdom of Heaven ? In what danger of being be-nighted ? How will he bestir himself ? Yea , he 'll serve himself of all Occurrences , and hook in Advantages ; Viam aut inveniet , aut faciet , and will make what he cannot find , to s rve his great Interest ; will Spiritualize , and Extract Heaven out of Earth , and press the very World , against its will , to serve him some way in the Work of God : And the Clog which is fastned to his Foot , to keep him down , if he cannot shake it off , he 'll tread upon it , and turn it to a Foot-stool , to lift him up , and raise him higher .

Sixthly , Courage . The Diligent Man must be Valiant , or he will not long continue Diligent . The Opposition , and Discouragements , which cross the way of Goodness , will spoyl his Pace , who is not arm'd with Zeal , Resolution , and Patience . Shall that Man put to Sea , who cannot see the Waves toss or hear the Wind bluster ? They must be Valiant for the Truth , who will be Diligent to seek it , or hold it fast . Animus , Vis , Audacia , commeatus Virtutis & Faelicitatis : Courage , Hardyness , and Resolution , are the Guardians and Companion of Virtue and Happiness . The Two most Impregnable Forts against all Assaults of unkind Fortune , are Bearing and Forbearing . Fortitude will inspirit Diligence , and blow it into Flames , and make it like Coals of Juniper , which many Waters cannot Quench . 'T will mind him , that more fall in Flight , than Fight : And that 't is both more Honourable , and more Safe , to stand our Ground , than run away .

This Courage will despise Danger , and dares grapple with Difficulties ; and scorns to use the Coward 's Shield , ( The Back ) to turn it towards them . He is never like to do God's Work to any purpose , that must ask the Devil's Leave to do it , or the World 's either : But he must study to attain an Holy Greatness of Spirit , and True Gallantry of Mind , who resolves to be Good in spight of Satan , and all his Instruments . Resist the Devil , ( saith St. James ) and he will fly from you , 4.7 . Whom Resist stedfast in the Faith , saith St. Peter , 1-5 . 9 . Contend earnestly for the Faith , saith St. Jude , vers. 3. In nothing Terrifyed , saith St. Paul , Phil. 1.27 . And again ; Watch ye , stand fast in the Faith , quit you like Men , be strong , 1 Cor. 16.13 . Only take heed you presume not to stand in your own Strength , ( that 's the way to fall ; ) But , Be strong in the Lord , and in the Power of his Might : Take to your selves the whole Armour of God , that you may be able to stand against the Wiles of the Devil ; that ye may be able to withstand , in the Evil Day ; and having done all , to stand , Ephes. 6.10 , 11 , 13.

This Courage will help your Diligence , because it will enable you to venture the Expence your Work requires of you ; and dare lay out in Confident Hope of an Advantageous Return . The Diligent Merchant will hazard his Goods to Sea , though some have met with Shipwracks in a Storm , and others have lost all by Pyrats . The Diligent Husband-man will cast his Seed into the Dirty Earth , though some hath been Buryed under the Clods , or Rotted by Inclemency of Weather : So this Courage will make thee venture both Cost and Pains , and Time too , in God's Work ; and not to Serve Him , with that that costs thee nothing ; will not suffer thee to say , 'T is a Vain thing to serve Him ; and lost Labour , and Unprofitable , to pray to Him : But will boldly conclude , In due time we shall Reap , if we Faint no● . Again , 'T will fortify thy Patience , to wait from Seed-time until Harvest . He that believeth , shall not make haste , Isa. 28.16 . And willing to tarry the Lord's Leisure . The Vision is for an appointed Time ; but at the End , it shall speak , and not lye : Though it tarry , wait for it ; because it will surely come , it will not tarry , Habb. 2.3 . And , as we have Need of Patience , that after we have done the Will of God , we mig●t receive the Promise : For yet a little while , and he that shall come will come , and will not tarry . Heb. 10.36 . So this ●ourage will help you to it , as the Apostle plainly implys , when Vers 35 he bids them , Not cast away their Confidence , which hath great Recompence of Reward .

Lastly 'T will help thy Diligence , in that 't will make thee Patient to do , as well as suffer ; to undergo Labour and Pains , deny thy Self , and thy own Ease ; be willing to Sweat at that Work , for which thou knowest , 't is not too much to Bleed . Non veniunt gratis magna bena , sed veneunt nummus labor est : Good Things come not on Free-Cost ; they are sold , Labour is the Money by which we buy them . And this will make thee Judge the Purchase Cheap , at this Price . Welcom Toyl , that leads to Rest ! Welcom Poverty , that makes Rich towards God! Welcom Death , that wafts us over to Eternal Life ! Yea , not only look for Labour with Contentment , but take Pleasure in Difficulties ; as the Graver likes his Wood or Stone the better , the harder 't is in Cutting .

Lastly , Constancy and Perseverance . This compleats , and fills up thy Diligence . When a Man holds on his way , keeps going on and on ; that Man is like to finish his Journey . 'T is a small Praise to Begin well , unless you Continue . Ye did Run well , Gal. 3. But , Fools that they were , they were Soon weary on 't . It comes to little , when Men work by fits and starts . Frustra fit , quod per Frusta fit ; What 's done by piece-meal , will never be wholly done ; or will prove but a patcht Business , at the best . Many Strokes drive home the Nail ; and many Drops do wear the Stone . In the Morning sow thy Seed , and in the Evening withhold not thy Hand . Eccles. 11.6 . The Holy Fire was never to go out upon the Altar ; and there was a Continual Sacrifice to be Offered upon it . Wait on thy GOD continually , Hos. 12.6 . The Diligent Man's Motto , is , Nulla dies sine Linea : He lets no Day pass , without some Progress .

The Old Apologue of the Race run by the Hare , and the Snail , ( seemingly an unequal Match ) shews what Advantage comes by Constancy : The Hare had quickly left the Snail so far behind , they were out of sight of one another ; But then she fell a-grazing , basking in the Sun , and at last , sell fast a-sleep : But the Snail kept on ; 't is true , she went but softly , but she went Constantly , and that won ; came first to the Goal .

This Constancy intermits not . Magnae Diligentiae est nunquam feriari : 'T is a great peice of Diligence , to keep no Holy-Dayes .

Diligence hath not an Ague ; a Sick-Day , and a Well-Day ; an Hot Fit , and a Cold ; but keeps Uniform , and like it self : and though it doth but jog on , while another stayes a while , it will go its Mile . 'T is patient Con●●nuance in Well-doing , and going from Strength to Strength , and growing in Grace , which makes Men Happy .

Constancy declines not , flags not , prevents tyring Violent Motion grows fainter and fainter , till it ceases quite ; but Natural Motion is stronger and swifter , the longer it hath lasted .

Diligence is not a Winters-Sun , it declines not ; not Joshua's Sun , it stands not still ; not as Hezekiah's , it goes not back : But as David's , Psal. 19 Which is as a Bridegroom coming out of his Chamber , and rejoyceth as a Strong Man to run a Race . Not to go Forward , is to go Backward . If we lose but a Stroke or two , 't is as with a Water-Man Rowing against the Tyde , the Stream carryes him back , if he force not onwards by Arms and Oars . A Christian's Work is not like a Handy-Craft-man's ; he may leave , and lay it by , and find it when he returns to it , as he left it : But Ours will unravel ; no Knot will hold it , but Constant Exercise . When you hang by your Instrument , and leave Playing , you let down the Strings ; and 't will take a great deal of time , to Tune it again . 'T will be so with thy Heart , When an heavy Bell is Raised , it may be Rung with Ease and Pleasure ; but it asks much tugging to get it up , when once it is down .

Be Constant therefore at thy Work ; give not God cause to complain , as He did of Ephraim , That Thy Goodness is as the Morning-Dew ; soon dryed up .

Constancy knows no Period , but Perfection : Like Caesar ; Nil actum credens , dum quid superesset agendum ; Stops not , till it arrive at Hercules's Pillars ; will work as long as it hath any thing to do . Nature will not leave its working , till it hath finished its work . Living Creatures cease not to grow , till they have attained full Stature , and just Dimensions : And so 't will be with the New Creature . Ephes. 4.13 . It gives not over , Till it come to a Perfect Man , unto the Measure of the Stature of the Fulness of Christ .

As good ne'r a whit , as ne'r the better ; all 's lost , if we hold not on till we finish . The Stony-Ground brought no Fruit to Perfection , Luk. 8.14 . but its Crop was as the Corn on the House-top , Psal. 129.7 . which withereth before it groweth up ; and is made the Emblem of a great and sore Curse . And 't was the Unwise Builder , that began to Build , but was not able ( was not careful ) to Finish , Luk. 14.30 . Add therefore this last Care to all the rest , To be Constant in thy Course of Diligence .

Constancy added to the rest , will make thy Diligence Compleat and Perfect ; and Perfect Diligence will bring thy Work to full Perfection .

I now come to Conclude All , by Exhorting you in the Emphatical Language of the Text , to work your Work , to provoke you to the utmost Care and Diligence about it . And the Motives are so many , so obvious , and so cogent , 't is hard to determine which to begin with : 't is harder to know how to make an End ; but hardest of all to rank them into the best Method , and most convenient Order . Give me Leave therefore , to pour them out before you , as they offer themselves on an Heap ; that every one may take that which likes him best , that which affects him most : And , I beseech you , improve them to your best Advantage .

But before I come to propound particular Motives ; Let me suggest to you , which is a weighty Consideration , That it is the General Design , and Scope of the whole Bible , to direct us in , or provoke us to this Work , All Scripture is given by Inspiration of God ; and is profitable , for Doctrine , for Reproof , for Correction , for Instruction in Righteousness : That the Man of God may be perfect , throughly furnished to every Good Work , 2 Tim. 3.16 , 17. But chiefly , to this Great Work .

And this will be yet more evident , if we consider it , in the several Parts . All the Scripture may be reduced to these Seven Heads : The Doctrines , the Precepts , the Exhortations , the Promises , the Threatnings , the Examples , and the Prayers therein Recorded . And I shall give an Instance or two , how every one of these is chiefly designed to be Subservient to this End .

This is the Total Sum , plac't at the Foot of the Account , when the Wisest of Men had Cast it up exactly : Let us hear the Conclusion of the whole Matter : Fear God , and keep his Commandments ; for this is the Whole of Man . For God shall bring every Work to Judgment , with every Secret Thing ; whether it be Good , or whether it be Evil , Eccles. 12.13 , 14. As if he had said , When we have said all that can , all that may be said ; this is , in one word , the Sum and Substance of the Whole . All the several Lines , from how different Points soever they are drawn , terminate and end in this , as their Centre : Be Diligent in God's Work .

What doth the Doctrine teach us , but To deny Vngodlyness , and Worldly Lusts ; and to live Righteously , Soberly , and Godly , in this present World ? Looking for that Blessed Hope , and the Glorious Appearing of the Great God , and our Sa●iour Jesus Christ . That there is a God Infinitely Glorious in all Perfections , who hath made all Things for His Glory ; and Man especially , to pay Him that Tribute of Glory , which is due to Him from all His Works . That Man hath an Immortal Soul , more worth than all the World : And that there is an Eternal Estate after this Life ; an Heaven , and an Hell : And that Man 's great Business is , to attain the One , and escape the Other : That there shall be a Resurrection both of the Just , and Vnjust : That God will bring every Work to Judgment , and render to every Man according to their Works : That They who have done Good , shall go into Eternal Life ; and They who have done Evil , into Everlasting Punishment : That the Good and Faithful Servant , who was Diligent in God's Works , shall receive his Master's Euge , and be Advanced : But the Wicked and Sloathful S●rvant , shall be Bound Hand and Foot , and cast into Vtter Darkness , for his Neglecting it .

What do the Precepts enjoyn us , but To Love the Lord with all our Heart and Soul , with all our Strength , and all our Might ? To Serve Him with a Perfect Heart , and with a Willing Mind ? To Glorify Him in our Spirits , and our Bodies : To Work out our own Salvation with Fear and Trembling : To Seek for Immortality , and Eternal Life , by patient Continuance in Well-doing : To Strive to Enter the Streight-Gate : To Give all Diligence to be admitted into Christ's Kingdom .

In a word , The Sum of them is , to Command us to Honour God , and be Wise to Salvation . And Thou hast Commanded us to keep these Precepts diligently , Psal. 119.3 .

As to the Hortatory , Swasory , Argumentative Part of the Scriptures ; 't is chiefly imploy'd to allure us to this Work : To draw us by the Cords of a Man , or to fright us out of our Negligence , and drive us as with Whip-Cords : To Convince us by the Clearest Light : To Advise us by the Wisest Reasons : To Beseech us by the Sweetest Mercies : To Warn us by the Sorest Dangers : To Perswade us by most Cogent Arguments : To Oblige us by most Indispensible Engagements . In a word , To Prevail upon us by what-ever the Frame , and Constitution of our Nature , is capable of being moved by , to mind our Work in Earnest ; or to leave us for ever inexcusable , if we slight it , or trifle at it .

As to the Promises ; 'T is said in general , That Godliness hath the Promise of the Life that now is , and of that which is to come . And these Promises are , for Number , many : Some who have reckoned them up , affirm them no fewer than Six Hundred : For Na●ure , Great and Precious : For Certain●y , Immutable ; being bottom'd on the Truth of Him , who cannot Lye . He is Faithful , that hath Promised : And the Sum of them all , is to give the strongest Assurance , that God will Reward them that Diligently seek Him ; and that with exceeding great Rewards : A Crown of Glory , an Eternal Kingdom , an Incorruptible Inheritance , Fulness of Joy , and Everlasting Life .

And the Threatnings , which are as Terrible , as the Promises are Comfortable , the severest Wrath of God being Reveal'd from Heaven in them ; are all Levell'd against those , who prefer the Devil's Work before God's , or are Remiss and Careless in it . How shall we Escape ( Great Damnation ) if we neglect so Great Salvation ? Vpon the Wicked He shall rain Snares , Fire , and Brimstone , and an Horrible Tempest ; this shall be the Portion of their Cup. A Cup of Trembling indeed , a Cup of Bitter and Poysonous Mixture ; and yet the very Dregs of it shall be wrung out to them , and they must suck them up .

What hot and burning Thunder-bolts , are such Sentences as these charg'd with ? Cursed be the Man , that doth the Work of God deceitfully : He that Believeth not , shall be Damned : Vnless ye Repent , ye shall all Perish : The Ax is laid to the Root of the Tree ; every Tree therefore , which bringeth not forth Good Fruit , shall be Cut down , and cast into the Fire unquenchable . If any Man love not our Lord Jesus Christ , let him be Anathema Maranatha : The Lord Jesus shall be Revealed from Heaven , with His Mighty Angels , in flaming Fire , taking Vengeance on those who know not God , and obey not the Gospel of our Lord Jesus Christ ; who shall be destroyed , with Everlasting Destruction , from the Presence of the Lord , and the Glory of His Power . And Hundreds more , which sound and signify as dreadfully as these . Thou canst not hear such Sentences pronounc't without Affrightment , unless thy Heart be like Leviathans hard as the Nether-Mill-stone : And , How wilt thou bear the Execution , when thou comest to feel it ?

The Histories and Examples , to which I Reduce the Parables , which are seigned Histories , the Scope of all these , is to shew God's Care of good Men , and the Pleasure He takes in those , who delight and love to do His Work with Diligence : Such as Abel , Enoch , and the Holy Patriarchs ; Noah , Abraham , Isaac , Jacob , Joseph , Moses , Joshua , Caleb ; and after David , Jehosophat , Hezechias , Josiah , &c. with the Holy Apostles , and Saints , Recorded in the New-Testament : Or His Wrath against Wicked Men , and the Vengeance He inflicts upon Ungodly and Unfaithful Ones ; such as Cain and Cham , and the Ten Spyes , who brought up an Evil Report on the Good Land , and discouraged their Brethrens Hearts from seeking it : such as Nadab an Abihu , who offered Strange Fire ; and were paid in their kind , with as Strange a Fire , which devoured them . Such as Hophni and Phineas , those Sons of Belial , who polluted their Priesthood , and caused Men to Abhor ( Oh horrible Wickedness ! ) the Lord's Service . Such as Judas , Ananias , and Saphira , Demas , the Foolish Virgins , Dives , and the Slothful Servant , and abundance more ; all which are written for our Admonition , and are as Glasses , in which we may see what to expect . These were our Examples , to the Intent we should not lust after Evil Things , as they also lusted , 1 Cor. 10 , 6 : nor be Idolaters , nor Commit Fornication , nor Tempt Christ , nor Murmur , nor do the Devil's Work in any kind , nor neglect God's Work in any degree ; taking heed , lest that God , who spared not them , spare not us : Nay concluding , that He who is Impartial , and no Respecter of Persons , will not spare us ; but if we sin like them , we shall suffer like them .

And , on the other side , let us be Encouraged by the Happy Issue of Good Men's Industry , and Faithfulness , To shew the same Diligence , to the full Assurance of Hope unto the End : and Not to be sloathful , but Followers of them , who through Faith and Patience , inherit the Promises , Heb. 6.11 , 12. knowing that our Labour shall be no more in vain , than theirs was : But if we walk in the same Path , it will lead us to the same End ; and if we mind God's Work as they did , we shall be Rewarded as they were .

Lastly , The Prayers Recorded in the Scriptures , which make a greater Part of it , than is commonly taken Notice of , have most of them a direct Aspect upon this Work ; either to beg Opportunities for doing of it : One thing have I desired of the Lord , That I may dwell in the House of the Lord for ever , to behold His Beauty , and to enquire in His Temple . When shall I appear in the Presence of God! My Soul longeth , yea even fainteth , for the Courts of the Lord : My Heart , and my Flesh cryeth out for the Living God . A Day in thy Court , is better than a Thousand . I had rather be a Door-Keeper in the House of my God , &c. Or for Grace and Help to do it : Teach me to do thy Will , O my God : Teach me thy Statutes , Incline my Heart to thy Testimonies . Lead me in the Way Everlasting . Or for a gracious Acceptance of our Endeavours about it : Let my Prayer come up as Incense , and let the Lifting up my Hands be as a Morning-Sacrifice , Acceptable in thy Sight . Or Lastly , For Pardon of our Neglects , and the Imperfections which cleave to us , in performing of our Work . The Good Lord pardon every one , that prepareth his Heart to seek God , the Lord God of his Fathers , though he be not Cleansed according to the Purification of the Sanctuary .

But , What need I glance at any other Instances , when of the Six Petitions of that most Incomparable Prayer , which our Lord Himself hath taught us , Five of them look directly this way .

Much of our Work consists in Prayer ; and Prayer is to influence all the rest of our Work : And as our Prayer must be Fervent , Effectual , a Working Pray●r , a Wrestling with God ; so must we pray , that all the rest of our Work may be : That we be not Sloathful in Business , but Fervent in Spirit , serving the Lord .

Thus you see , that one Principle End for which the Holy Bible was written , was to quicken and provoke us to Diligence in this Work of God : Which Consideration alone , might , if improved as it ought , be a Spur , a Goad in our sides , sufficient to excite us , and might save the pains of adding more Motives : Yet I shall subjoyn them briefly ; and with them , shut up this whole Discourse .

The Motives to provoke our Diligence in this Work , which occur obviously , are so many , 't is hard to couch them together in the Conclusion of a Discourse . I shall propound some , and must be forced to omit and pass by many : And though I pretend not to Exactness ; yet to avoid being confused , I shall draw them from some distinct Heads .

First , The Nature of the Work calls for it ; as being the best , Work and deserves , the most Necessary and requires , very Difficult and needs , yet very Possible ; and therefore , encourages our utmost Diligence .

The Motives to be drawn from these , might be made appear very Forceable ; but I forbear to urge them further , because they have been , in some Measure , toucht before .

Secondly , The Nature of Diligence may allure and move us to it : As we say of Virtue , It is its own Reward ; so may we say of Diligence , It contains Incentives to it , in it self . As living Things move by an Innate Principle , as heavy Things sink downwards by their own Weight , and the Fire ascends by its own Lightness ; so Diligence may make Men Diligent for its own sake , it is attended with so many Commendable Properties . Hear what the Scripture saith of it in general ; The Hand of the Diligent shall bear Rule , Prov. 12.24 . To which agrees the Greek Proverb , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; All things are made its Servants . The Hand of the Diligent maketh Rich , Prov. 10.4 . Diligentia factitia fortuna ; Diligence is an Artificial Good Fortune . Vnica Naturae , & Fortunae victrix ; Two things are most hardly vanquisht ; Nature , and Ill Luck ; yet Diligence will Conquer both : The Reluctances of Nature , and the cross Accidents of Bad Fortune .

The Soul of the Diligent shall be made Fat , Prov. 13.4 . The Thoughts of the Diligent tend only to Plenteousness , Prov. 21.5 . Seest thou a Man Diligent in his Business ? he shall stand before Kings , he shall not stand before Mean Men , Prov. 22.29 .

In particular , There are Three Motives to be drawn from the Excellency of Diligence , to make us fall in Love with it , and to excite us to it ; viz. the Consideration of what it is , 1. To our selves . 2. To others . 3. To God .

First , Be Diligent in this Work ; for it will be very Comfortable , it will yield you the sweetest Peace of Conscience . There is nothing under Heaven , a Man had need be so careful to please , as his own Conscience ; or that he should revere , and stand in so great awe of . Now , the Man who loves the Peace , or is afraid of the Disquiet of his own Conscience , had need be Diligent . Hear what St. Paul saith of it ; 2 Cor. 1.12 . This is our Rejoycing , the Testimony of our Conscience , That in Simplicity , and Godly Sincerity , we have had our Conversation in this World .

And let me tell you , Diligence and Faithfulness , in the Work of God , is the only Thing , upon which Peace and inward Comfort do depend , and from which it ariseth . Oh , the sweet Reflections that follow the Remembrance of it ! Yea , disappointed Diligence will yield more Peace , than successful Sloath : For our Comfort dependeth upon what belongs to our selves , not upon what is without us , and beyond our Power .

Duty and Diligence , that 's our part ; Success , and to give Attainment , that 's God's part . And 't is the Conscience of discharged Duty , which yields us Comfort ; If it were possible for such an one to go to Hell , it would mitigate and ease the most stinging part of his Torment .

A Great Man us'd to say , He despis'd all Glory , for which he had not Laboured . Laetius est quoties tibi magno constat honestum . One Man , who hath gain'd an Estate by his own Industry , takes more Pleasure in it , than Five who stumbled upon it unlook't for ; and it drop't , as we say , into their Mouths .

Labour gets the best Stomach , and a good Stomach is the best Sawce ; and so a good Conscience is the best Feast . That Bread is sweetest , which we Earn . Jus dat Labor : Such Bread is not Gritty ; we Eat it without Regret .

As a Minister , who thrusts himself into that Office , as a Trade to get Money , as a Means to relieve a Broken Fortune , as a Ladder to climb the Pinacle of Honour ; and neither designs the Glory of God , nor Good of Souls : If this Man should by chance Convert a Sinner , it would yield him no Comfort , because his Heart tells him , He neither design'd it , nor desir'd it . So if another , whose Soul is set to save them who hear him ; yet plough upon the Rock , and see not the desired Success upon Men ; yet shall he assuredly find it with God . Though Israel be not gathered , yet shall I be Glorious in the Eyes of the Lord , and my God shall be my Strength , Isa. 49.5 . And St. Paul ; We are to God a sweet Savour in Christ , in them that Perish , and in them that are Saved , 2 Cor. 2.15 .

When earnest Endeavours hold the Plow , and hearty Desires sow the Land , the Crop shall assuredly be Peace and Comfort .

And Diligence is as Honourable , as Comfortable : Nothing reflects a greater Glory upon a Man , than Sedulity . And those who are too Lazy to imitate him , will yet either Admire , or Envy him ; and to be Envyed is as Honourable , as to be Envious is Base .

Diligence ha●h such an Interest in every Man's Conscience , that it cannot but obtain Applause and Approbation ; and they will Praise it , who will not Practice it . And as the prosperous Success of Good Men's Industry , is the Fuel of Bad Men's Envy ; so let the Envy of such Men more and more kindle , and inflame thy Diligence .

Secondly , With Respect to others . A Good Man hath no greater Care nor Pleasure , next to the saving of his own Soul , than to promote the Salvation of others . 'T is the Voyce of a Cain ; Am I my Brother's Keeper ? He which Converteth another from the Errour of his Wayes , shall save a Soul from Death , and shall cover a Multitude of Sins , Jam. 5.20 . And by scattering those Clouds , shall himself Shine as the Stars , for ever and ever , Dan 12.3 .

One Diligent Man , who is active in the Work of God , may be as a Soul to put Life and Spirit into a great many : Your Zeal hath provok'd many , 1 Cor. 9.2 . 'T is agreat Blessing , to be a Blessing to others ; and he is the greatest Blessing to others , who leads them to the Attainment of Eternal Blessedness . No Man doth me so much Good , as he that makes me Good ; and no Man doth so much to make me Good , as he that gives me good Example . He 's most like to have good Servants , who himself works with them ; who saith not , Go , ye ; But , Come with me , or , Let us go . The spreading and flourishing Estate of Religion , was fore-told by the Prophet Zechariah , in Chap. 8. 21. in words very remarkable to this purpose : The Inhabitants of one City shall go to another , saying , Let us go speedily to Pray before the Lord , and to seek the Lord of Hosts : I will go also .

The Emperour Parti●●x's his word was , Militemus : A Lyon to their Captain , would make an Army of the most fearful Creatures fall on .

Gideon taught his Souldiers by Exampel : Look on me , and it shall be , that what ye see me do , that shall ye do , Judg. 7.17 .

Alexander us'd to March First : And Q. Curtius tells us , That in storming a City , he was the First that leap't down off the Walls amongst the Enemies ; which made his Souldiers even fly down after him .

Caesar us'd to leave his Horse , and go on Foot in Hard Marches , that the Private Souldiers might not be discouraged with those Hardships , in which their General bore the First Part. 'T will get a Crazy Man a Stomach , to see an Hungry Man feed .

Be Diligent therefore in this Work of God , that thou may'st make others so : And besides the Benefit which they shall reap , it will redound to thy Advantage . All the Good they do , shall in some measure be acounted thine , beeause thou wert the Occasion of their doing of it . Remember that of the Poet : Ergo opera ejus mea sunt ; All the Exploits of Achilles's Valour , are challenged by Vlysses , because he brought him to the War .

Thirdly , But all that our Diligence can be , either to our selves or others , is as nothing , in Comparison to what it is in God's Account . For though , next to pleasing God , 't is very considerable what Influence it may have upon our own Good , or the Good of others ; yet our main Interest is , and our Business ought to be , to please Him ; according to that of the Apostle , 2 Cor. 5.9 . We labour ( or are Ambitious , as the Original Word signifies ) that we may be Accepted of Him ; because we must all appear before the Judgment-Seat of Christ ; that every one may receive the Things done in His Body , according to that he hath done , whether it be Good or Bad.

Now , God esteems our Diligence , and Faithfulness in His Work and Service , to be our honouring and glorifying Him ; as is implyed in that Place ; Sam. 2.30 . Him that Honoureth me , that is , Serves me Diligently ; which Eli's Sons had neglected ; and by that Neglect , were accounted to despise Him : So , This People honoureth me with their Lips , Matth. 15.8 . which was indeed , but a Mock-Honour , because it was no more ; but had been Real Honour , if it had proceeded from their Hearts . And we Glorify God in our Bodies and Spirits , 1 Cor. 6.20 . when we dedicate both to His Service . And Christ saith , Hi Father is glorifyed , when His Disciples bear much Fruit , Joh. 15.8 . which is the Effect of Diligence .

Sloath may do a little ; but 't is Diligence , which doth much . And it Honours Him many wayes .

First , His Authority . 'T is the Honour of a Lord or Master , to have his Servants exactly Obedient , and Observant of his Will ; to go when he bids them , come when he calls them , and do what he enjoyns them readily , and with all their Power ; as the Israelites promised to Joshua , Chap. 1.16 , 17 , 18. which was greatly for his Honour : So our Diligence in God's Work , gives Him the Honour of being a Wise , a Righteous , a Gracious , an All-sufficient , a Faithful GOD ; Fit to Rule us , Able to Protect us , Careful to Reward us ; and in all , makes His Praise glorious .

Secondly , It Honours His Goodness and Excellency , when we declare we prefer the Enjoyment of Him , infinitely before all other things ; and make it manifest , we count it worth our utmost Cost , and Pains , and Care , ( and all that Diligence includes ) to attain it : Proclaiming openly , The Pearl is so Precious , 't is impossible to purchase it too Dear . And we make a good Bargain , if we get it , though it Cost our All. And if it Honour Him so much , it cannot Please Him a little ; and therefore , shall not fail of a Sure , an exceeding Great , and an Everlasting Reward : For that He is a Rewarder of them that Diligently seek Him , is the First Principle , and the very Corner-Stone , on which Religion is Built , Heb. 11.6 .

The Next Head , from whence we might draw Motives to Diligence , is the Evil of Sloath : For Contraries expel each other .

Now , Sloathfulness is out of measure , Evil. The Greek word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Malus , Wicked , as we commonly render it ; in its Primary Signification , is Ignavus , Sloathful ; to intimate to us , that Sloath is the Root and Mother of all Evil. Matth. 25.26 . Thou Wicked and Sloathful Servant . The Sloathful Servant , is the Wicked Servant .

Sloath is the Devil's Anvil ; He Forges and Fashions all his Temptations on it : And thence produceth , and by it induceth Men into the greatest Sins and Dangers .

As of Idleness comes no Goodness ; so all Evil issues from it . When the Devil had been cast out ; yet upon return , finding the House empty , he re-entred with Seven worse than himself , Matth. 12.44 . And the Last End of that Man , is worse than the First .

If thou hast been Convinc'd , and begun to leave thy wicked Wayes , and set thy self to be Religious ; but art Cold , Remiss , Formal , Sloathful , in it ; the Devil will return upon thee , with a kind of Revenge , for quitting his Work , and making an Escape ; and will clap more Bol●s , and stronger Irons on thee . If a Prisoner should break the Goal , and as soon as he is out , stand begging at the next Door , fit tipling at the next Ale-house , lye down and sleep by the High-way-side ; What would his Escape avail him , but cause him to be lock't up faster , and be watch't more narrowly , and be us'd more hardly ? Tho thou hast escaped from them who live in Errour , and beest of the True Religion , and hast a Form of Godliness , and resolvest to become a good Man ; yet if thou be either afraid or asham'd to be Zealous in Religion , wilt not add the Power to the Form , wilt not be true in thy Practice , of thy true Principles , it will avail thee nothing . Read with Attention , 2 Pet. 2. Three last Verses ; If after they have escaped the Pollutions of the World , through the Knowledge of the Lord and Saviour Jesus Christ ; they are again intangled therein , and over-come : The Later End is worse with them , than the Beginning : For it had been better for them not to have known the Way of Righteousness , than after they have known it , to turn from the Holy Commandment delivered to them . But it is happened to them according to the True Proverb : The Dog is turned to his own Vomit again ; and the Sow that was washed , to her wallowing in the Mire .

I will touch the Evil of Sloath , as I did the Good of Diligence , with respect to Our Selves , to Others , to GOD.

First , 'T is most certainly Mischievous , yea Destructive to thy Self , to be Sloathful in Religion , and deal in God's Work with a slack Hand . Ther 's a Passage in Prov. 18.9 . which , well considered , may mightily awaken us . He that is sloathful in his Work , is Brother to him that is a great Waster . Let us understand this , as a Spiritual Aphorism , with respect to the Work which concerns our Souls ; and then it implys thus much : By the great Waster , is to be understood a Flagtious Wicked sinner ; who lives in Sin● which waste Conscience , as the Schools expresly call gross scandalous Sins , committed against common Light . Peccata vastantia Conscientiam : Blasphemy , Swearing , Damning , Whoredom , Debauchery , Malicious Slandering those who are Good , &c. By the Sloathful in Business , is meant one , who though he be free from Prophaness , and the open Excesses of the great Waster ; yet hath no Heart , no Life , no Love , no Care to be Religious in good Earnest , or mind the Work of God ; but goes on a Dreaming Pace , performs a few Customary Duties of Religion , for fashion-sake . To be Brother to one , signifies to be in the same Condition , born to the same Inheritance , Children of the same Father , Members of the same Family .

Now , the Result of this is to let us know , that the Condition of both these is alike Miserable , alike Hateful to God , and Dangerous to themselves ; alike I mean for Kind , though it may be not for Degrees : He that is busy in the Devil's Work , and he that is sloathful in GOD's Work : The Tree which brings forth bad Fruit , and the Tree which bears no good Fruit : He that is against GOD , and he that is not for GOD : He that Prophanes His Name , and he that will not Glorify His Name ; are both of the Black Regiment , though they may be of different Degrees : And their Pay may be more or less ; yet they have the same Quarters provided for them : The One may go to Hell with more Infamy , entring the Fore-gate , in the View of all Men ; the Other may slip in at the Back Door , with less Noise or Notice ; but they 'll certainly meet there : They are own Brothers , and have Title to the same Inheritance : Though the Spiritual Hector , which hath cast off all Restraints , and Sense of GOD , may be admitted to an Elder Brother's , that is , a Double Portion ; yet the Other will undoubtedly come in for a Child's Portion also .

Now , this Negligence will hurt , yea ruin Men , Two wayes ; Naturally or Necessarily , Morally or Meritoriously .

First , The Natural and Necessary Consequent of Negligence , is Poverty and Want : The Desire of the Sloathful killeth him ; for his Hands refuse to Labour . The Sluggard will not Plough , by reason of Cold ; therefore shall he beg in Harvest , and have nothing .

The Grashopper , which sings away its Summer , dyes for Hunger when the Cold comes . I went by the Field of tke Sloathful , and by the Vineyard of the Man void of Vnderstanding : And lo , it was grown over with Thorns , and Nettles had covered the Face thereof ; and the Stone-wall thereof was broken down . Then I saw , and considered it well ; I looked upon it , and received Instruction : Yet a little Sleep , a little Slumber , a little Folding of the Hands to sleep . So shall thy Poverty come as one that Travelleth , and thy Want as an Armed Man , Prov. 25.30 , 31 , 32 , 33 , 34.

Secondly , It ruins Meritoriously : It provokes God to destroy , as a Just Punishment of Disobedience to the Command that requires Diligence . If any Man will not Labour , neither let him Eat , 2 Thes. 3.10 . He deserves to be burned , who will not hasten out of that House which is on Fire about him . There is a dreadful Place , Jer. 48.10 . Cursed be he that doth the Work of God deceitfully . And Mal. 1. is so large , and so full to this purpose , as nothing can be more : 'T is too large to Transcribe ; I intreat you to turn your Bibles , and read it considerately to the End ; especially from the Sixth Verse : It concludes thus , after Rebuking them for despising His Name , in offering polluted Bread , and the Blind , and the Lame ; with many other Expressions , which imply Neglect and Sleightiness in his Service : Vers. 14. But Cursed be the Deceiver , which hath in his Flock a Male , and Voweth and Sacrificeth to the Lord a Corrupt Thing . As much as to say , who had Opportunities and Abilities to serve God better ; yet through Sloath and Negligence , presumes to serve Him worse . The Servant who hid his Talent in a Nap●in , when he should have traded for his Master with it , is first punish't with the Loss of his Talent ; Take the Talent from him : And then with sorer Vengeance , Bind him Hand and Foot , and cast him into utter Darkness . Not only those who rob'd and spoyl'd them ; but those who neglected to Relieve Christ in His poor Members , Shall go away into Everlasting Punishment . And other Negligence in what God requires , will meet with a Proportionable Doom .

Secondly , Negligence in God's Work , casts a great Damp upon others , weakens their Hands , & discourageth their Hearts : The World is exceeding prone to be taken with such Examples as gratify their Lusts , and indulge their Ease .

Now when Men , who are too ready of themselves to be Slack and Remiss in these Matters , see you , who are their Betters , Sleight and Sloathful ; How will they argue from , and improve so bad a Precedent ? and say to themselves , 'T is safe to do so ; as the Apostle argues in another Case , 1 Cor. 8.10 . Shall not the Conscience of him that is weak , be emboldned ? So may I in this ; Shall not others be imboldned to be as Careless as thy self ? And so thou wilt destroy thy Brother , for whom Christ Dyed : And sin against his Soul , and sin against Christ , and against thy own Life , all at once .

And I appeal to your own Consciences , What is it that makes Forwardness and Zeal in Religion , and Diligence in God's Work , be look't upon with so shy and suspicious an Eye in most places ? Yea , with Disgrace , Reproach , and Scorn , as if it were more ado than needs ? But the general Coldness and Deadness of Men , call'd Christians , and professing themselves the Servants of the true God : And if any do tacitely reprove them , by being more forward , they 'll Revenge themselves with the Lowdest Reproaches , and Infamous Reflections of Affectation of Singularity , Hypocrisy , Hair-brain'd Zeal , and what not : And so , when their Spiritual Interest urges them , and Conscience urges them to Diligence in their Great Work , they dare not endeavour it for fear of Jeers & Scorns , and being laught at for their Singularity ; and as Men , who would pretend to be wifer than their Neighbour ; and are either cog'd out of the Power of Godlyness , by the flattering Example of the Lazy ; or Bug-bear'd out on 't , by the Reproaches of Singularity . But Woe be to him , by whom such Offences come ! It were better a Mill-stone were hanged about his Neck , and he were cast into the Sea , than that he should offend one Little One , who believes in Christ , St. Matth. 18.6 .

If it be so dangerous to be Partaker of other Mens Sins , What is it to be the Author of other Men's Sins ! And if no Murderer of Men's Bodies hath Eternal Life , What shall become of those who thus Murder Souls ! Consider our Lord's Words ; St. Matth. 23.13 . Woe to you Scribes and Pharisees , Hypocrites ! Ye shut up the Kingdom of Heaven against Men ; for ye neither go in your selves , and them that were entring in , ye hinder .

Thirdly , Thy Sloathfulness in God's Work , greatly dishonours Him ; not meerly as it disobeys Him , but by the Sinister Reflections it makes upon Him ; as if His Work deserved no better . 'T is Natural to us , when we see any Design pursued Remisly , to conclude , 'T is not worth the while to bestow more Pains about it ; and consequently , it greatly provokes him : For He that despiseth Him , shall be lightly esteemed . God regards the manner of our Duties , as much , nay more than the Duties themselves : 'T is not the doing Good pleaseth Him so much , as the doing of it Well : Not only Eat , but so Eat ; Let a Man Examine himself , and so let him Eat : Not only Read , Pray , Hear ; but Read Considerately , Hear Attentively , Pray Earnestly : So Read , so Pray , so Hear ; or else thou may'st do all these more to thy Hurt , than Benefit : As the Apostle speaks of some Mens Eating and Drinking their own Damnation . Not only serve God ; but Keep thy Heart diligently , when thou art about it : And be not Sloathful in this Business ; but Fervent in Spirit , serving the Lord , Rom. 12.11 . The Luke-warm , is the worst Temper ; God will spew such out of His Mouth , Rev. 3.16 .

The Fourth Head , from whence we may draw Moitves to excite our Diligence in this Work , is by making Comparisons : And this will yield us several very Cogent Ones .

First , Compare God and the World , and thy Self with thy Self , in reference to These ; thy Worldly Self , with thy Religious Self : And Alas ! What vast odds appears , even at the first View ? What are all the Things , yea and all the Men of the World put together , in Comparison of Him ? To whom will ye liken God ? or , What Likeness will ye compare to Him ? Behold , the Nations are as the Drop of a Bucket , and are counted as the small Dust of the Ballance ; he taketh up the Isles , as a very little Thing : All Nations before Him are as nothing ; and they are counted to Him less than nothing , and Vanity , Isa. 40.15 , 17 , 18. What miserable Comforters , what deceitful Helpers , when their Breath goeth out , and their Thoughts perish ? Yea , before that , while they Live , and are in their Best Estate , they are altogether Vanity . How Weak , how False , how soon Weary , are all the Men in the World , in Comparison of the Almighty , All-wise , All-sufficient , most Faithful , and Unchangeable God ? How Empty , how Unsatisfying , how Perishing , how Deceitful , what Lying , and Vexing Vanities , are all the Honours , Profits , Pleasures , thou can'st pursue , or hope to catch ; in Comparison of Him , who is the only full , pleasing , satisfying Object of the Heart of Man ?

Now argue hence : If Men , if thy Self yet seek for these , with so great Warmth and Heat , with so much Life and Vigour ; and Rise up Early , and Sit up Late , and Wear out themselves , and Labour as in the Fire , to grasp these Shadows : What Zeal , what Diligence should we use in the Work of God , that we may please Him , and enjoy Him for Ever ?

Solomon observes , That Many seek the Rulers Favour , Prov. 29.26 . How will Men fawn , and flatter , and crouch , and debase themselves , and comply with the Humours , nay the Lusts of them , who can Advance them ? Though the Psalmist , who was a Mighty Prince himself , bids us not to Put Confidence in Princes , nor in the Sons of Men , in whom is no Help , Psal. 146.3 . And giving the Reason for it ver. 4. directs us ver. 5. shewing us in the Enjoyment of whom true Happiness Consists . Happy is the Man , who hath the God of Jacob for his Help , whose Hope is the Lord his God , who made Heaven and Earth , and keepeth Truth for ever . And Psal. 118.8 , 9. It is better to Trust in the Lord , than to put Confidence in Man ; than to put Confidence in the Greatest , or the Best of Men. And if Men will be so Diligent to please a Landlord , a Justice , a Master , or a Father ; How much more Careful should we be to please the Great God of Heaven ? And the Apostle argues Heb. 12.9 . We have had Fathers of our Flesh , and we gave them Reverence ; Shall we not much rather be in Subjection to the Father of Spirits , and live ? And God himself , Mal. 1.6 .

And so , for the Things of the World : No Study or Contrivance of the Head , no Labour nor Travel of the Hands or Feet , is thought too much : How did Jacob Serve for Rachel ? See how he describes his Diligence , Gen. 31.40 . In the Day the Drought consumed me , and the Frost by Night ; and my Sleep departed from mine-Eyes . And 't is easier to find an Hundred following him in this , than Two or Three in his Wrestling with God , and not letting Him go till they obtain the Blessing : Most Men being serious about Trifles , and only trifling and dallying about this Serious Work , The One Thing necessary : Spending their Money for that which is not Bread , and their Labour for that which satisfies not , Isa. 55.2 . Forsaking the Fountain of Living Waters , and hewing out broken Cisterns , that will hold no Water , Jer. 2.13 . Being wise to do Evil , but void of Knowledge to do Good .

Compare thy Self with other Men : How many Younger than thy Self , have got more Knowledge ? How many Poorer than thy Self , can spare more Time to Read , and Meditate , and Pray ? How many of weaker Parts , and under smaller Helps , and intrusted with fewer Talents ; yet have far out-stript thee , in your common Master's Work : And thou wilt say , 'T is like ; 't is well done of them : And thy Judgment approves and praises them .

For shame then Practise thy Self , what thou canst not but applaud in Others : Yea , let Shame ( to find thy Self out-stript by so Many , that were once behind thee , and are so still in many Respects ) quicken thee to double thy Diligence , till thou recover and over-take them ; yea get again before them .

Again : Compare thy Self with GOD , if thou be not afraid to entertain a Thought of so unequal a Comparison . ( Lord , What is Man ! ) a Worm , a Clod , a Bubble a Shadow : Yea , Man in Honour is like the Beast that perisheth , and in his best Estate is altogether Vanity . And yet , as Mean and Inconsiderable a Thing as thou art , thou standest upon it , thou wilt have it thus and thus ; and thy Will must be done with Diligence , and thy Work with Care , and with Exactness ; and art presently upbraiding those about thee , for the least Neglect , with , What do I keep you for ? And wilt rid thy self of such unprofitable Incumbrances ; and wilt not retain an Idle , Faithless Servant in thy Family ; a Jade in thy Stable , a Barren or Unthristy Creature , amongst thy Ca●ttle ; or a Fruitless Tree in thy Orchard . And , How darest thou be such , towards the Great King of all the Earth , as thou wilt not suffer any of thy Fellow-Creatures to be towards thy self ; who art so far below Him , so Inconsiderable a Nothing , in comparison of Him ?

Once more , Compare the Sweet and Easie Indulgence the Gospel hath provided for thee , in the Work of God , with the Hard Service imposed and exacted under the Law ; and the Gracious Assistance offer'd and communicated under this Dispensation , with the little Help afforded then . How Chargeable and Costly were the Sacrifices ? How Long and Tyring the Journey 's up to Jerusalem ? How Insupportable the Yoke of those Observances ? And , How small the Aids afforded ? What would'st thou have done then , if thou stickest , if thou grudgest , if thou repine at what is now expected , and shall be accepted . As Naaman's Servants said wisely to their Master . My Father , if the Prophet had bid thee do some great Thing , Wouldst thou not have done it ? How much more , when he saith unto thee , Wash and be Clean , 2 King . 5.13 ? If God , if Christ , had bid thee do some Harder Work Wouldst thou not do it , to save thy Soul for ever ? How much more , when he hath made the Way more Easie , than of Old ; and offer'd and assur'd greater Help than then , to enable thee to do it .

Lastly , Compare thy Work for the True God , with what Idolaters and Hypocrites perform to False Ones , or to the True One Falsly . That you may be moved to Jealousie , with those which are not a People , and provoked by a Foolish Nation , Deut. 32.21 . How do the Worshippers of Baal cry whole Dayes , and Cut themselves with Knives and Lances , till the Blood gushes out ? How do the Profelytes of Rome Whip themselves , pour out their Money to their wily Priests , which make Merchandize of them , for Masses , Indulgences , & c. ? How do they Lavish out Gold , and Impoverish themselves and Families , to inrich the Shrines of Dead and Dumb Idols ; and undergo hard Penances , and tedious Pilgrimages ? And all in vain , led only by a False Opinion of Meriting , by what God will despise . And , How Profuse will Hypocrites be ? Thousands of Rams , and Ten Thousand Rivers of Oyl : Yea , what is Dearer still , The First-Born of their Bodies , for the Sin of their Souls , Mich. 6. How ! Shall not only the Queen of the South , but the Great Whore of the West , Rise up against you , and Condemn your Sloath ?

Fifthly , We are under many Great and Indispensible Engagements to Diligence , in this Work . We are bound in Conscience , and 't is our Duty that we must . We are bound in Gratitude , upon receiving so many Talents and Opportunities , by which we may . We are bound in point of Interest , our own Safety and Happiness depends upon it ; and 't is our Wisdom , if we will thus work . A word of every one of these , may serve .

First , 'T is our Duty , and we are bound by His Authority , who is our Lord . He hath commanded us to keep His Precepts diligently . The First and Great Command , is , To Love the Lord our God , ( which is the very Soul and Life of this Work ) with all our Heart , and all our Soul ; with all our Might , and all our Strength . Every Step in this Way , must be trodden heedfully : See that ye Walk circumspectly ; not as Fools , but as Wise : Not at Peradventure . Keep thy Heart with all Diligence , Prov. 4.24 . Joshua's Words are very pressing , Chap. 22.5 . Take diligent heed to do the Commandment , and the Law which Moses the Servant of the Lord charged you , to Love the Lord your God , and to Walk in all His Wayes , and to Keep His Commandments , and to Cleave to Him , and to Serve Him with all your Heart , and all your Soul .

As we must agree quickly with our Adversary ; so we must give Diligence to be delivered from him . We must not only Work at , but Work out our own Salvation . As we must Receive the Word with all readiness ; so we must take most Diligent heed to the Things we have heard ; lest at any time we let them slip , Heb. 2.1 . We must be Zealous , and Repent : We must Believe with all our Hearts : We must Love Christ in Sincerity : We must Obey from the Heart the Form of Doctrine delivered to us .

In a word ; We must do all God's Work , as in His Sight , remembering He stands by , and looks on ; and , as near as may be , as the Saints and Angels do in Heaven : And to be sure , that is Diligently indeed . 'T is our Duty .

Secondly , We are bound by Gratitude and Ingenuity ; which Bond , like Silken ones , should be the Stronger for its Softness . If a Friend lend Money , or a Stock to Trade with , which he that wanteth cannot Trade at all ; this is a great Engagement upon those who Receive it , to Trade the more Industriously . Thus God hath dealt with us ; hath Trusted us with Talents , and with Opportunities , and expects the best Improvement of them Why is there a Price put in the Hand of a Fool , to get Wisdom , seeing he hath no Heart there-to , Prov. 17.16 ?

When God sets up His Tabernacle , 't is to this End , That Men may seek him in it , Act. 15.16 , 17. The Kindness of that Benefactor is abused basely , who furnisheth him with Tools , who will not use them .

Leave , Opportunity , Help to do our Work , is as great an Obligation , as can be laid on any Ingenuous Man , to make him Diligent . How oft doth Christ say , He that hath Ears to Hear , let him Hear , Luk. 8.8 , 10. As we commonly ask , What did God give you Eyes , and Ears , and Hands for ; but to See , and Hear , and Work ?

Thirdly , We are bound by Interest , and 't is our Wisdom to Promote this Work ; for the Advantage redounds to our selves . If thou be Wise , thou shalt be Wise for thy self ; and if thou Scornest , thou alone shalt bear it , Prov. 9.12 . God sets us not to Work , as Pharaoh did the Israelites , to Make Brick for his Buildings : But we work for our selves , though He sets us our Work ; and we shall Suffer Loss , if our Work abide not . Blessed is the Man that heareth Me , watching daily at My Gates , waiting at the Posts of My Doors : For whoso findeth Me , findeth Life , and shall obtain Favour of the Lord. But he that sinneth against Me , wrongeth his own Soul ; all they that hate Me , love Death , Prov. 7.34 , 35 , 36.

Men are greatly Ambitious , to be accounted Wise ; and 't is the Greatest Wisdom , to be Wise to Salvation : And so is that Man , who understands his own Interest so well , as to do his Work with Diligence . Do it therefore so , and it Shall be thy Wisdom and Vnderstanding , Deut. 4.6 .

The Last Head , from which I shall draw Motives to excite your Diligence , is Example ; Than which , none can be more fit and proper , in this Subject : Man is naturally prone to be led by Example , especially in Working ; and the Principal Force of the Text , depends upon our Saviour's urging our Duty by His own Example ; I must work the Works of Him that sent Me.

Now , we have great Variety and Multitude of Examples , to draw us , yea provoke us unto Diligence ; no less than the whole Creation ; nay more : For all the Creatures , and the Creatour Himself , are our Examples herein . God Himself is Purus Actus , as the Schools call Him ; a Spirit , an Active , Quickening Spirit ; all Life , Activity , and Motion ; who is Eternally Busie , never Idle , Unimploy'd , or Acting Wearily or Faintly . My Father hitherto Worketh , and I Work , saith our Lord . And the whole Creation , like its Maker , had naturally na Sloathful Piece , 'till Sin and Vice had taught them to be such ; and even since , the Worst are Busie in their Wickedness , and Diligent in doing Mischief ; which should Shame us , and Provoke us , to out-do them in our Better Work .

But I 'le briefly touch this Argument by Parts . And ,

First , The Inanimate Creatures . What David calls upon them to do , Psal. 148. they do most Diligently ; Obey the Law of their Creation , Fulfil their Maker's Will , and Do the Work He made them for . The Sun , the Moon , and Stars , and all the Host of Heaven , give both their Light and Influence ; move Swiftly , Regularly , and Constantly ; measure to us Time and Seasons , by their Equal Revolutions ; and never stop , unless He bids them ; and yet one Word of His , checks them in their full Career ; and they Stand , or go Back , as He commands them . The Wind , the Rain , the Hail , the Snow , the Storms and Tempests , and the Meteors do the like . The Sea Ebbs and Flows , raises its Billows , or smooths its Face at His least Beck . The Earth gives forth its Strength , for Man and Beasts ; rests , and is quiet , or Quakes and Trembles at His Word ; yea , Cleaves asunder under those He bids it swallow down . The Trees bring for their Fruit , or cast their Leaves , at His Appointment ; and know their Spring and Autumn . And all the Bruit Creatures are Strangers to Sloath , and Enemies to Disobedience ; but Patterns of Diligence and Wisdom . The Ant , the Turtle , the Crane , and the Swallow , keep their Seasons , and do their Work in them ; and the Stolid Ox , and Stupid Ass , know their Owner , and their Master's Crib ; and will wear His Yoke , who Feeds them .

Secondly , The Devil and Wicked Men : For , Fas est ab hoste Doceri : Satan Compasses the Earth , and walks about in it , goes about continually seeking whom he may devour ; is alwayes contriving Mischief by his Wiles , Depths , Methods , Stratagems ; or acting it by Temptations , which he multiplyes one after another , that if one succeed not , another may ; as he did with our Lord Himself , for Forty Dayes together . Beelzebub , the God of Flyes , is more importunate than any Fly , desiring to winnow , even the Disciples , as Wheat is winnowed : To sift Men to the Bran ; a Phrase importing utmost Diligence : Alwayes restless , never weary ; and gives not over till Restrain'd , and Chain'd up by a strong Hand . And Wicked Men are like him : They accomplish a Diligent Search , they weary themselves to commit Iniquity ; and cannot Sleep , unless they cause some to fall . Commit their Wickednesses with both Hands greedily : And take more pains to go to Hell , than would suffice , if well imploy'd , to bring them to Heaven .

And Oh! What a Shame is it , that Satan's Envy against God , and Malice against Man , should make him more Diligent in his Work ; than our Zeal for God's Glory , and Love to our own Souls , can make us in the Work of God , for our own Salvation ! And , What pity is it , that so bad a Master as wicked Men serve , should be served with more Vigor , Industry , and Life , than the Lord of Glory , whom we pretend to serve , and profess we believe to be the Best of Masters .

Thirdly , The Saints and Angels in Heaven . They Cease not Day or Night , to give Glory to Him that sits upon the Throne ; crying Holy , Holy , Holy ! The Cherubims , in Ezekiel's Vision , were represented by Wheels ; and there , and alwayes , having Wings , both Emblems of Velocity , and Speedy Diligence .

And , as they be set for our Patterns in the Lord's - Prayer , while we are taught to pray for Grace , To do God's Will on Earth , as it is done in Heaven , we either ask we know not what , or we do but mock God , if we endeavour not to Serve Him with the same Diligence , as near as we can attain it ; where with the Host of Heaven serve Him constantly .

Lastly , The Example of God Himself , Blessed for ever , whom we are so oft required to imitate : Be ye Holy , for I am Holy : Be ye Perfect , as your Father in Heaven is Perfect . This beyond all , should constrain us to shew forth our utmost Diligence . Shall God be so Sollicitous to promote our Salvation ? and , Shall we sleight and despise it , as if it were not worth Regarding ? God the Father , imploy'd His Blessed Thoughts about it , from all Eternity ; devising Means to bring home His Banished , that they should not be Expelled from Himself ; to Reconcile His Mercy , and His Justice ; to Punish the Sin , and Spare the Sinner ; and made all his Glory pass before Him , in the Accomplishment of it ; display'd all His Attributes , in their brightest Lustre ; and , in a word , gave His Son , the Dearly Beloved of His Soul , in whom He took Infinite and Everlasting pleasure , to be made a Man , and then to be made a Curse . And God ( the Son ) came down from Heaven , for us Men , and for our Salvation . And having done so , spent His time in the World , according to the Ends for which He came into it ; which was to Glorify His Father , do His Will , and do Good to the Souls and Bodies of Men : and He did it all with a Zeal , that even Consumed and Eat Him up ; and made the Foolish World say , He was Mad , or Besides Himself ; as they are ready to do of all that follow Him . And at last , after a Life spent in preaching whole Dayes , and praying whole Nights , and Working mighty Miracles ; He Finish't all with a Willing Obedience to the most painful , shameful , and accursed Death ; and even now He is in Heaven , He is as Diligent as ever , making Intercession without Intermission ; and watching and ordering all things for the Good of those , who shall be Heirs of Salvation .

And the most Holy , and most Blessed Spirit , is as busie and sedulous , as either of the Former ; knocking , calling , striving , warning , wooing Sinners , to return to God , to be so Wise as to be contented to be Happy upon God's Terms ; which , in one word are , That you Work out your Salvation with Fear and Trembling ; and improve your Seasons with meet Diligence , while you have them : Working while 't is Day , before that Night over-take you , in which no Man can Work : Which , that we all do , The Good Lord vouchsafe us that Grace and Wisdom , which may Assist us , and Direct us , to do accordingly . Amen .

FINIS .

A DISCOURSE SHEWING The sinfulness and danger of unfruitfulness under the Gospel , containing the substance of some Sermons Preached upon St. Luke xiii . 6 , 7 , 8 , 9.

A certain man had a fig-tree planted in his Vineyard , and he came and sought fruit thereon and found none .

Then said he unto the dresser of his vineyard , behold these three years I come seeking fruit on this fig-tree , and find none ; cut it down , why cumbereth it the ground ?

And he answering said unto him , Lord , let it alone this year also , till I shall dig about it , and dung it :

And if it bear fruit , well : and if not , then after that thou shalt cut it down .

AS time is measured out to us , by the revolution of days , and months , and years ; so is Gods patience magnified towards us , by multiplying the returns of them . And as his Patience is magnified , so is our Account increased , and Impenitency aggravated according to the number of the portions of time which pass over us : and the more we have wasted , and sent home empty to him , that expected fruit from us in them all , the more we have cause to expect and fear that every next , and new one , should be our last : for God will not always bear the disappointment of his expectation , but tho he bear long , will not forbear always , but will at length curse to a with'ring , or cut down for burning , the barren Tree , which bears either none , or no good Fruit , year after year . This consideration hath induced mee , in the beginning of another year , to chuse this Parable to discourse of , to press you with all the earnestness I can , after so many years , of provoking unfruitfulness , to tempt Gods long-suffering no longer , by impenitency and barrenness under the Gospel , lest if being let alone this year also , you continue only incumbrances of Gods Vineyard : He continue no longer to spare you , nor Christ to interceed for you , that you may be spared , nor good men be able to prevail for you , nor your own Consciences have any plea left ; but that ye be cut off , without pitty on Gods part , without remedy on mans , and without excuse on you own .

There is not a place in all the Holy Scriptures , wherein Repentance , and that both sound and speedy , is more vehemently urged , and more emphatically enforced than the beginning of this Chapter . For as those who heard our Lord urge the similitude of the Creditor and Debtor , ( laid down in the two last verses of the preceeding Chapter , ) against procrastination ; may seem to have taken occasion thence , to tell him the story of the Galileans , Whose blood Pilate had mingled with their Sacirfices ; so our Lord takes occasion further to improve that his Doctrine against neglect and deferring Repentance by applying that story now told him , and another of eighteen men on whom the Tower of Siloam had fallen and destroyed them : which were both true and real Stories , of things which had actually , and lately hapned : and were fresh in all mens memories and mouths .

Now these being very awakning examples , and startling instances of sudden and surprizing Judgments . Our Saviour according to his great wisdom and faithfulness , will not let slip so fair an opportunity to press his hearers from them , to speedy and sincere Repentance . As if he had said , these were not greater , not more flagitious sinners , than their Neighbours , no , nor then your selves : and yet these things , you hear and know , hapned unto them , and as bad , or worse , may happen unto you , nay will , unless you Repent : and now especially , since God hath given them to be such warnings to awaken you ; If you do not now repent , ye shall all likewise perish . Your impenitency , aggravated by slighting such an alarum as their fall gives you ; will provoke God to meet with you some way or other ; and if in any case he cut you off before you have Repented truly , you perish unavoidably , and that for ever .

Little did the Galileans think , when they went to offer Sacrifice , they should themselves be made a Sacrifice . Little did the Eighteen men who were in or nigh the Tower of Siloam , well and safe , and secure from fear , think to be crusht to death in a moment , in the twinkling of an Eye , and yet these things befel them both .

And so may it be with any of you : when you are at Church , when you are busie in the Streets , when you are safe and merry in your Houses , some unthought of , some unsuspected calamity , may suddenly surprize : therefore Repent speedily that you may be always ready , for all events , and to meet what ever Message Gods Providence may send .

But of such importance is this duty , and so earnest is our Lord to fasten this nail surely , that he reiterates his stroaks to drive it home , and therefore adds this Parable , after the wise Application and improvement he had made of two real stories so apposite to his purpose . And this is Historia ficta , though not a real History of things actually done , yet a Picture of things usual , and likely to be done : which strikes the Phansie , and by that the Judgment and Conscience , with a quicker and more smart stroak , than what is delivered in plain those most expressive and significant words .

Methinks upon the reading of this Parable of the Fig-tree , we may cry out as the Holy Apostle , doth upon the writing the like Parable of the Olive-tree , Rom , xi . 22. Behold the goodness and severity of God : but with this two-fold difference .

First , There they were both executed , here Mercy and Goodness only is exercised , Justice and Severity only threatned .

Secondly , There they are imployed upon several Subjects , or persons : Goodness on the Gentiles , Severity on the Jews : here both are conversant about the same object .

First , Behold his Goodness in several respects . 1. 'T is great Mercy to be Planted so advantageously in the Vineyard , in so Fat and well prepared a Soyl : and so well Fenc'd and secured from annoyance , both of Beasts and Weather , by an Hedg and by a Wall . 2. 'T is Mercy to be forborn so long , and suffered to stand year after year , notwithstanding its unfruitfulness . 3. 'T is Mercy to have the Intercession of the Dresser of the Vineyard , and to have that Intercession prevalent and accepted for it ; and thereupon to allow it more time , and more pains and cost to be bestowed upon it , in digging and dressing and dunging of it .

Secondly , behold his Justice too . 1. 'T is just with God to expect Fruit of a Tree so Planted , to come with expectation of it , to call it to accompt , and take severe notice of its unfruitfulness . 2. 'T is just to upbraid it and reproach it , for Cumbring the ground , and to pass Sentence against it , to cut it down , for so long and so often disappointing of his desires . 3. 'T is just to proceed to actual cutting down without remedy or pity , after more pains and cost bestowed upon it in vain , and to no purpose .

We cannot have a better Commentary upon this Text than the seven first Verses of the fifth Chapter of Isaiah . I will therefore transcribe them . Now will I sing to my well beloved a Song of my beloved , touching his vineyard : my well beloved hath a vineyard in a very fruitful hill . And he fenced it , and gathered out the stones thereof , and planted it with the choyest Vine , and built a tower in the midst of it , and also made a wine press therein : and he looked that it should bring forth Grapes ; and it brought forth wild Grapes . And now O inhabitants of Jerusalem , and men of Judah , judg I pray you betwixt me and my Vineyard . What could have been done more to my Vineyard , that I have not done in it ? Wherefore when I looked for Grapes , brought it forth wild Grapes ? And now go to , I will tell you what I will do to my Vineyard , I will take away the hedg thereof , and it shall be eaten up : and break down the Wall , and it shall be trodden down . And I will lay it wast , it shall not be pruned nor digged : but there shall come up briars and thorns , I will also command the Clouds that they Rain no Rain upon it . For the Vineyard of the Lord of Hosts is the House of Israel , and the men of Judah his pleasant Plant : and he looked for Judgment , but behold oppression , and for Righteousness , but behold a cry . I shall leave it to your selves to make the Paralel , and such observations , as may help you by one , to understand the other . And I will now proceed to the easiest and plainest explication of the Parable that possibly I can . And let us divide it into its parts , that they may be explained in the better order . Of the four verses of which it consists , the two former , six and seven , belong to the Lord of the Vineyard : and the two latter , eight and nine , belong to the Dresser of the Vineyard , of those two which relate to the Lord of the Vineyard , the former tells you what he did , the latter what he said . Of the two which relate to the Dresser of the Vineyard , the former contains his Intercession that it may be spared : the latter his Concession that it should be destroyed , upon supposition of its continuing unfruitful .

I shall now explain them in this order I have named them , and all as concisely as I may , and with respect to the Application which I chiefly intend .

In the sixth we have four things to be opened . 1. Who this Lord of the Vineyard is , and the three things he did . 1. Had a Fig-tree Planted in his Vineyard . 2. Came to seek Fruit of it . 3. Found none . First the certain man , the Lord of the Vineyard is the Lord Jehovah , the great God possessor of Heaven and Earth , as appears by Is . v. 7. before named , Ps. lxxx . from the seven to the sixteenth very fully , and by St. Matth. xx . 1. and xxi . 33 , 4● . The Vineyard is , in the primary intention of the Parable , the Synagogue , the Church of the Jews , which God had planted with so much , love and care , as is declared in the forenamed Psalm lxxx . 7 , 8. But by just Analogy and proportion , is the Catholick Church of God under the Gospel . And any particular Church , in any Nation , to which God doth vouchsafe his Gospel , Word and Ordinances .

The Fig-tree planted in this Vineyard , is any particular Church , with respect to the Catholick or Universal Church , of which it is a Part or Member . Or any particular person , man or woman , with respect to that particular Church , in which he lives , and partakes of Christs Institutions .

The Fig-tree is a Tree of - a Fruit-bearing kind , Naturally apt to bring forth , sweet and good Fruit , Judg. ix . 11. not barren by Nature , like an Asp , or Elm or Willow : nor bad Fruit as the Thorn , of which men expect not to gather sweet Fruit , Luke vi . 44. Of thorns men do not gather figs. So man endued with Reason , Conscience , Will , Affections , is capable to know , chuse , love , fear , serve God , and obey him .

Now that it may not seem incongruous , to speak of a Fig-tree ( which is a Plant of another kind ) in a Vineyard . You must know : though the Vine Plants , as being most , gave denomination , ( as Denominatio est à potiori ) Yet it was usual with them , both to sow Corn in Vineyards betwixt their Vines . Deut. xxii . 9. Thou shalt not sow thy Vineyard with divers seeds : And also to plant Trees of another kind , partly to support their Vines , which are a weak and tender Plant , and partly to make the better improvement of their Ground : and none more commonly than Fig trees . Which makes it so frequent to name them together , sit every man under his Vine , and under his Fig-tree .

The planting this Fig-tree in the Vineyard , signifies the calling any Nation to the knowledg , and profession of the Gospel , and making them a Church , as a part of the Universal Church : or it is the receiving a man or woman into the Church by Baptism . See the expression in the very Letter , Rom. vi . 3 , 4 , 5. Know ye not that as many of us as were Baptised into Jesus Christ were Baptised into his death , and if we have been planted together in the likeness of his death , &c. So that he useth the Phrases of being Baptised , and Planted , as signifying the same , or explaining one the other . So that every one of you who have been Baptised , are thereby Planted in Gods Vineyard : admitted to partake of the Ordinances and Priviledges of the Gospel-Church , and thereby obliged to the Duties , Consequent upon those Priviledges . As a Tree which stands in the Orchard is bound ( as I may say ) to bear part of that Fruit , which the Master and Owner of the Orchard looks for .

His coming to look for Fruit , is a most obvious Allusion , to the custom amongst men , to go into their Gardens , and Orchards , to fee what Fruit the Trees bear , or whether they bear any , which they have caused to be set in them . Cant. vii . 12. Let us go early into the Vineyards , let us see if the Vine flourish , whether the tender Grapes appear , and the Pomegranates put forth . And is the same with Isa. v. 2. where God saith , He lookt for Grapes , which verse 7. he interprets , He lookt for judgment and righteousness , and which he speaks in plain words , without any Parable . Psal . xiv . 2. The Lord lookt down from Heaven upon the children of men , to see if there were any that did understand and seek God , and is equivalent to what is exprest by another sence , viz. of hearing . Jer. viii . 6. I hearkned and heard but they spake not aright , no man repented of the evil of his doings , saying what have I done : and might , were it needful , be illustrated by many other Scriptures . In a word , it is as much as if it were said , God comes to look after every man , whether they fulfil their Covenant of Christianity , which they made with him when they were Baptised , and planted in his Church .

Lastly , His finding no Fruit , is Gods disappointment ; as to what he greatly desires , looks for , yea even longs for . No true Repentance , no sound Faith , no sincere Obedience , no Reformation of Life , no hearty turning unto God , no Holiness and Righteousness , no serious care , nor vigorous Zeal to glorifie God , and save their own souls , or as it is , Hos. iv . 1. No truth , no mercy , no knowledg of God in the land , but swearing , lying , killing , stealing , committing adultery , and breaking out till blood toucheth blood , and no man reproveth one another for these evils , but are ready to strive with the Priest if he reprove them for them , verse 2 , 4. Such rotten and vile Figs are all the Fruit they bear , or at best , a few leaves of empty Profession , and some cheap formal duties , and lip labour , and drawing near to God with the body , while their hearts are left behind , and are far from God , being set upon other objects , and God hath no true , nor real love , or fear , or acceptable service .

And in that 't is said a Fig-tree , in the singular number , it implies , that every particular Church , every individual and particular person , shall be strictly lookt after , they shall not be hid in the thickness of the Trees , not lost in the croud , nor escape or remain less discovered , then Adam and his Wife , who in vain attempted to hide themselves from the presence of the Lord , amongst the Trees of the Garden , Gen. iii. 8. Which I only point to , by way of Allusion . Every Tree , every person shall be particularly inquired after , and sought out : if there be but one unfruitful Tree it shall be discovered , the Lord of the Vineyard will certainly find it out , and so will he every one that is so , one by one , be they never so many that are such .

You have heard what the Lord and owner of the Vineyard did . Planted a Tree , a Fig-tree , which is naturally capable of bearing Fruit , in his Vineyard , a good soyl apt to nourish it , and as 't was just he should , came and sought Fruit , but was unjustly disappointed . Hear now what he saith .

Then said he to the dresser of the Vineyard , behold these three years I come , seeking Fruit on this Tree and find none , cut it down , why cumbreth it the ground ?

I shall explain these words with the like brevity , and then sum up the improvement of them together .

And here four particulars must be explained .

First , Who is to be understood by the Dresser of the Vineyard , and why he is told of the Fig-trees unfruitfulness .

Secondly , What is meant by the three years in which he came seeking Fruit of it .

Thirdly , What is meant by the Sentence , to Cut it down , and why the Execution of it is injoyned to the Dresser of the Vineyard ?

Fourthly , What is meant by the Cumbring of the Ground , which contains the reason to justifie the severity of the Sentence of cutting down .

First , who is to be understood by the Dresser of the Vineyard , the most general opinion is , that it is the Minister , or in complex consideration the Ministers of the Gospel , Coetus Apostolorum , as a good Expositor expresseth it .

But I meet with other Opinions of which I shall name four .

First , 'T is Jesus Christ . In various Parables , God and Christ sustain various persons , as St. John xv . 1. God himself is the Vine-dresser , Christ the Vine , and particular Believers the Branches . I am the true vine , my Father is the husband-man , ye are the branches . But here Christ is the Dresser of the Vineyard , to whom God hath committed the care of his Church . To be sure 't is he who is the great and prevailing Intercessour : and by reason of the Intercession that the Dresser here makes , Lord let it alone this year . Some Interpreters refer it to him , as St. Ambrose , bonus cultor in quo ecclesiae fundamentum , &c.

And Theophilact , This Dresser is Christ who would water them with his Doctrine and his Passion , who had been fruitless under the Law and Prophets .

Secondly , The Civil Magistrate in a Christian State , who is to be the keeper of both Tables , to see to the maintenance of the true Religion towards God , as well as civil honesty amongst men . Who are promised to be Nursing-Fathers to the Church , Isa. xlix . 23. and therefore must look to the Children of it . One principal branch of a Fathers care being that his Children be trained up in the Nurture and admonition of the Lord . To become fruitful in the Works of Righteousness , and to coerce and restrain those who are otherwise . David having declared his resolution , Psal. ci . ult. I will early destroy all the wicked of the Land , that I may cut off all evil doers from the City of the Lord .

Thirdly , the third Opinion is , that it is every good man in the Church which Prays for others . As St. August . Bonus cultor omnis sanctus in Ecclesia qui orat , &c. Or 't is by way of Allusion every mans own Conscience , the Soul being the Vineyard , Conscience the keeper of it . They made me keeper of the Vineyards , but mine own Vineyard have I not kept , Cant. i. 6. Nothing being more common than for God to convince mens Consciences of their faults and unfruitfulness , to bring them to Repentance and amendment . which is congruously exprest here . O sinner I have come three years seeking for Fruit on thee , and find none , and thereupon bids Conscience do its Office . Check , Rebuke , and even torment them for it .

Fourthly , But the most received Opinion , and what may seem most proper , is that 't is the Ministers of the Gospel . The ordinary Gloss , makes it the Apostles . St. Gregory Ordo Praepositorum . 'T is properly their work to plant , and to water what is Planted , to dig and to Manure the Lords Garden , I have planted , Apollos watered , saith St. Paul , 1 Cor. iii. 6.

Now there may be these reasons , why God directs his speech to the Ministers , and tells them of the peoples faults . 1. To awaken them to Repentance and amendment if they have been accessary to them , as the good Lord pardon us , 't is to be fear'd we too often are . 2. To provoke them to their duty , that they may not contract guilt by their negligence , what God spake to Ezekiel in another comparison , may well be applyed in this . Eze. iii. 17 , 18 , 19. Son of man , I have made thee a watch-man unto the House of Israel : therefore hear the word from my mouth and give them warning from me . When I say unto the wicked thou shalt surely dye , and thou givest him not warning , nor speakest to warn the wicked from his way to save his life , the same wicked man shall dye in his iniquity : but his blood will I require at thy hand . Yet if thou warn the wicked and he turn not from his wickedness , nor from his wicked way he shall dye in his iniquity , but thou hast delivered thy soul .

So here I have made thee the Dresser of my Vineyard , if thou do not thy duty to make the Trees Fruitful , they shall be cut down for their unfruitfulness , but I will lay their unfruitfulness to thy charge . But if they continue Barren , notwithstanding thou hast done thy part to make them bear Fruit , they shall be cut down , but thou hast delivered thy own soul . 3. To provoke them to Pray for them , God loves to have Intercession made for his people , and wonders when none will do it . Isa. lix . 16. He wondered there was no Intercessor . Ezek. xxii . 30. I sought for a man amongst them that should make up the hedg , and stand in the gap before me for the Land , that I should not destroy it : and I found none , therefore I powered out my indignation upon them and consumed them . And Joel ii . 17. it is injoyned expresly . Let the Priests , the Ministers of the Lord weep between the Porch and the Altar , and let them say ; spare thy people , O Lord , and give not thy heritage to reproach . When Sodom it self was to be reckoned with , and God came down to see whether their sin was as great as the cry of it proclaimed it to be . He will first acquaint Abraham with it , that he may Pray and plead for them , and never left granting till he left asking on their behalf . And when God threatens to consume the Israelites , as in a moment , Moses and Aaron Fell on their faces , Num. xvi . 45. and Aaron at Moses direction took a Censer in his hand , and put on Incense , the Type of Prayer , and stood between the living and the dead , and made attonement , and the plague was stayed , and Psal. cvi . 23. He said he would have destroyed them , had not Moses his chosen stood before him in the breach , to turn away his wrath . And here as soon as ever the Dresser of the Vineyard hears the doom , cut it down , he falls to interceeding , Lord let it alone this year also . And indeed mutual Prayer betwixt Ministers and people is exceeding needful and an indispensable duty . See Eph. iii. 14 , 20. Col. i. 9 , 12. 1 Thessal . v. 23. and 2 Thessal . iii. 1. Brethren Pray for us that the word of the Lord may have free course . Heb. xiii . 18. Rom. xv . 30. And I justly fear the neglect , or cold performance of this duty is one great cause of the small success of the Ministry , and the unfruitfulness of the people , I exhort and earnestly beseech you that it may be mended .

Secondly , The second thing to be explained in this verse is , what is meant by the three years . And there are a great many Interpretations given of them , to touch but a few . Eman. Sa out of St. Ambrose , expounds it thus . He came to Abraham in Circumcision , to Moses in the Law , to Mary in his Incarnation , that is to the Jews by these ; but they were not purified by Circumcision because they were uncircumcised in heart , not Sanctified by the Law , because they were ignorant of its virtue , not justified because they knew not the Grace of God and would not repent . Itaque nullus in Synagoga fructus inventus . St. Gregory Interprets it , of the Law of Nature , the written Law , and the Gospel . Others of the three sorts of Governments by which God disciplined that people to Obedience , Judges , Kings , H. Priests , but all in vain .

Theophilact , of the three Estates or Periods of mans Age , Youth , Manhood , Old Age. Or rather thus , Childhood , Youth , and the Mature Estate of Manhood , then remains only the fourth of Old Age , and if the errors and unfruitfulness of those , be not redeemed by the fruitfulness of this , then there 's no hope , but down it must for ever . Others literally of the three years of Christs publick Ministry .

I will name no more , nor stay to censure these , but I rather suppose the true meaning to be , without any mystery in the number , that it signifies many times , a definite number being put for an indefinite , I have come again , and again , and again , that is , very often . And there is a Conjecture why he pitches upon three years , drawn from an observation which Naturalists make , that if the Fig-tree begin not to bear within three years after its planting , it will never bear after . But to pass that also as an uncertain thing and so anicity , it is sufficient to interpret it for often , the ternary Number being used so , almost Proverbially , Si ter pulsanti , &c. As if he had said , I have waited long and come often , looking for Fruit , and hitherto my expectation hath been disappointed , therefore I am weary of forbearing , and will suffer the abuse of my patience no longer , Cut it down , that is , execute against it the deserved Judgment . And as this is injoyned to his Ministers to be performed by them , it implyes , 1. That the Fruitless Tree is worthy to be Cut down , and is actually under the Sentence of Condemnation , tho the Execution may be defer'd by way of Reprieve . Every unfruitful sinner under the Gospel , is in a state of actual condemnation , there is only a small respiting for a while , and a short reprieve allowed to afford him time to sue out his pardon , according to that from our Saviours own mouth , St. John iii. 18. He that believeth not is condemned already . So he that repenteth not is condemned already . 2. He bids his Ministers Cut them down , that is , cut them off by sharp reproof , and cutting rebukes , and Church Censures ; cast them out of my Vineyard , my Church , from my Ordinances that they may be ashamed , that they may be afraid , that they may be awakened . 3. To shew the unavoidable certainty of it if they continue impenitent , let them know what will certainly be their end , Jer. xv . 1. Cast them out of my sight , declare they shall be cast out , and Jer. i. 10. I have set thee over the Nations , to root out , to pull down , to destroy , to throw down , that is , to declare who shall be so dealt with , and I will make it good , what is bound on Earth shall be bound in Heaven . Say to the wicked it shall be ill with him , thou also shall be cut off , as before the Text , you shall all likewise perish , that is unless you repent . 4. Why cumbreth it the Ground . This contains the reason of the Righteous Sentence of cutting down , and intimates that God never proceeds to severity without cause . And ye shall know that I have not done without cause , all that I have done in it , saith the Lord God , Eze. xiv . 23. 'T is a reproachful upbraiding the Fruitless-tree , the word is rend'red variously : it signifies to make unprofitable , why takes it up a room to no purpose ? and keeps out a better , and robs others both of nourishment and influence , by drawing the fatness of the soil , and casting a malignant shade ! And teacheth us that a man who continues in the Church impenitent . 1. Robs God of the Glory which would redound to him , if he brought forth the Fruits of Righteousness which he ought , for Christ saith his Father is glorified when his Disciples bring forth much fruit , John xv . 8. and commands that our Light shine before men that they may see our good works , and glorifie our Father in Heaven . And St. Paul tells us , that the fruits of Righteousness are by Jesus Christ to the praise and glory of God , Phil. i. 11. which Glory God loseth by every Tree which stands on his ground and bears no Fruit. 2. Such a man does abundance of mischief by his bad example : imboldens others to be , and continue , as bad as himself , and hinders and discourages them from being better . 3. Disparages the Soyl , causes the way of truth to be evil spoken of , Gods Ordinances to be vilified , and his name to be Blasphemed , and his faithful Ministers to be reproacht as if they were the causes of all that wickedness , which they mourn over , and endeavour to reform with all their might . As we say of servants or beasts that thrive not , look ill , are in bad plight , they shame their keeper , as if he starved them , or allowed them not what is sufficient . So when you who have been Baptized , lead bad lives , and go on in impenitency , you give great scandal , cause much offence , and put an excuse into the mouths of those who prophanely neglect and slight Christs Institutions ; and when they are exhorted to frequent them , or reproved for neglecting them , they have this answer ready , why so much ado about these matters ? we see those who use them most , are never the better , but as bad or worse , than those who seldom or never meddle with them , what a shame is it to be thus reproached , and to be so ill furnisht to refute it ? 'T is a great offence that 's given by this means , but wo to the man by whom the offence cometh , it had been better for him , to have been plunged in the Sea , then Planted in the Vineyard . For God will severely avenge these many evils , which are the Consequences of their unfruitfulness , unless speedy and sincere Repentance , and amendment , prevent the Execution of the denounced Sentence .

And this may suffice for the meaning of the two first verses of the Text , which concern the Lord and Owner of the Vineyard , both as to what he did , and what he said . And may be summed up in this short recapitulation . The Great God hath in much mercy admitted you into his Church by Baptism , and hath often come , to see whether you do , and long expected that you should , make good that solemn Covenant you then made with him , by bringing forth the Fruits of sincere Repentance , sound Faith , and Universal , unreserved new Obedience ; but hitherto hath not found them , but the quite contrary .

And therefore bids his Ministers , and you by them , with attention and admiration take notice of his past goodness , and that he takes severe notice of your continuing badness , and provoking disappointment of his expectation and patience , and therefore pronounces Sentence against you , to cut you off from his Church by his Spiritual Sword , and that he will cut you off from the Land of the Living , for your robbing him of his Glory , for your hindring others by your bad example to be better , or imboldning them to be as bad as your selves , and causing his Holy Institutions to be evil thought of , and evil spoken of , as if they were useless and of no efficacy , and his Holy name to be blasphemed .

I now proceed to the other two which concern the Dresser of the Vineyard ; the former of which contains his Intercession that it may be spared a little longer , and tryed one more , if yet it may amend . The latter his concession that if it do not , then the denounced Sentence take place , and be put in execution , there remaining no shaddow of pretence for farther arrest of Judgment .

I shall endeavour the Explication of these with the greatest clearness , plainness and brevity I can , in order to the Application of them , which I again tell you I chiefly intend .

In the former , His Intercession , are two particulars . First , an express Prayer in behalf of the barren tree , in which are included two requests , one for respiting the Sentence , and allowing it more time , Lord let it alone this year also . The other for leave , to bestow more pains and cost about it , digging and dunging . Secondly , An implied promise on his own behalf , that if his Lord will give him leave , and spare the Tree , he will spare neither cost nor pains , but will do all that Art and Industry can perform , he will dig about it , and dung it , do the best and the most he can to make it fruitful .

First , The express Prayer for the barren Tree : Lord let it alone this year also , &c. In which the first branch is for more time . The second for leave to bestow more cost and pains upon it . Note hence . 1. 'T is the duty of Gods Ministers to Pray for the people , yea even for the unfruitful , and impenitent amongst them . Isa. lxii . 6 , 7. I have set watch-men upon thy Walls , O Jerusalem , which shall never hold their peace , day nor night : ye that make mention of the Lord , keep not silence : and give him no rest till he establish , and till he make Jerusalem a praise in the Earth . 2. They must not excuse their faults , tho they may and must beg pardon for them , that would rob God of the Glory of his Mercy , and harden them in security , against repentance and amendment . He tacitely acknowledges the culpableness of their past unfruitfulness , and confesseth Gods goodness in suffering them to stand so long , while he Prays it may be let alone this year also ; it was meer Mercy to let it stand so long : and it will be more Mercy to let it alone a little longer ; therefore , O Lord , Let it alone this year also , even for thy Mercies sake . 3. He asks not three years more , but one year , after three years barrenness and disappointment , they must ask modestly who would prevail : one years forbearance more , is a great Mercy to them , who have sinned away many already . Every day , every hour should be pretious to a Reprieved man , to sue out his Pardon , and make his Peace . He is now upon his good Behaviour , this is his last tryal if he continue and persist in his old wont , Execution proceeds , as against one , of whom there is no hope , of proving better .

The Second Branch of his Prayer , is for leave to bestow more cost , and pains , upon it , Till I dig about it , there 's labour and pains ; the Ministerial Office , when truly and faithfully discharged , is really very laborious . We beseech you brethren know them which labour among you , and are over you in the Lord , and admonish you , and esteem them very highly for their Works sake . 1. Thes. v. 12 , 13. Those who labour in the Word and Doctrine , 1. Tim. v. 17. Tho the Ministry be a great dignity , yet it takes denomination , from duty and service . We Preach not our selves , but Christ Jesus the Lord : and our selves your servants for Jesus sake , 2 Cor. iv . 5. And our Lord himself gives his Apostles both a rule against exercising Lordship , and sets himself as an example of it , Lu. xxii . 26 , 27. It shall not be so with you , but he that is greatest among you , shall be as the youngest , and the chief as he that serveth . For I am among you as he that serveth . 'T is well known the word so often used in the new Testament for the Ministry , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies the most painful labour . Such as of those who sweat , and by their speed in their Travel raise the dust , and digging is one of the hardest kinds of labour , such as the unfaithful Steward openly confesses too hard for him , I cannot dig , Luke xvi . But tho Ministers should labour where-ever they are , they may not labour where they please . Paul and his Companions in labour were forbidden of the Holy Ghos● to Preach the Word in Asia , And when they assayed to go into Bithynia the spirit suffered them not , Act. xvi . 6 , 7. They are Labourers but 't is together with God , 1 Cor. iii. 9. And must have their station assigned by him . And as the Lord of the Harvest must be prayed , To send forth Labourers into his Harvest , St. Matth. ix . 38. So his leave must be obtained to continue and bestow more labour , in what field soever he assigns them to work , in and when his Vineyard hath provoked him by disappointing his expectation , and not answering past labour and charge bestowed on it . He passes this Sentence against it , it shall not be pruned , nor digged , And I 'l command the clouds that they rain no rain upon it , Isa. v. 6. As 't is not a small Mercy to have faithful and painful Ministers , so 't is one of the greatest Judgments to have them removed , and to be put under such as are described , Zech. xi . 16. and therefore God should be sought by earnest Prayer , to vouchsafe the Mercy , and avert the Judgment . Next he asks to bestow cost as well as pains , there must be dunging as well as digging ; 't is chargeable mending barren Land , yet we must not stick at this . See 2 Cor. xii . 14 , 15. Parents must lay up , and lay out too , for their children . I will gladly spend and be spent for you .

Secondly , these words imply a promise on his own behalf , as well as contain an express Prayer on behalf of the people . Lord if thou wilt be intreated to let it alone this year , I will dig about it and dung it , I will do all that Art and Industry can do , I will not be wanting on my part to perform the most , the best , All that I can , to make it Fruitful . Note , first , in general , they who would prevail with God , must add endeavours to their Prayers , 't is but a tempting and mocking God to do otherwise , Ora & Labora ; and 't is a good direction , the Adage gives , Manus ad Stivam , oculus ad Coelum . The Hand on the Plough , and the Eye lift up to Heaven is the Emblem of the thriving Husbandman .

And Soloman hath both these passages in one Chapter , Prov. x. 4 , and 22. The hand of the diligent maketh rich , and , The blessing of the Lord it maketh rich . He tempts God , who only Prays , and labours not . He despiseth God , who only labours and Prays not . But he honours and pleases him , and shall be blessed of him , who joyns both together . Remember how Moses concludes the nintieth Psalm . Let the beauty of the Lord our God be upon us , and establish the work of our hands upon us : yea the work of our hands establish thou it . The Prayer for blessing on their work , shews the concurrence of their Works and Prayer . The hard Heart and the soft Hand , are both hateful to the Lord : but the soft Heart , and the hard Hand are his delight ; my meaning is , an Heart that melts in Prayer , and an Hand that is grown callous , and brawny , with industrious Constancy , in diligent Labour .

Let me close this , with what I judg a very necessary and seasonable advice . When your Ministers visit you in time of sickness to exhort you , and comfort you , and pray with you , 't is usually one part of our exhortation , that if God spare you , and restore you to health , you would shew forth the truth of the repentance , you profess when you are like to dye , by bringing forth Fruits meet for Repentance , if God restore you and suffer you to live . And 't is one part of our Prayer , that God would vouchsafe to restore you , and afford you more time , to perfect your Knowledg , your Faith , your Repentance , and what ever else may make you more fit to dye , with safety , and with comfort . Now if God be pleased to hear our Prayers , and to spare you and restore you , doth not this lay as great an obligation upon us Ministers , as may be , to apply our selves to you , when you are so recovered , to put you in mind of the promises you made , whilst you conceived your selves in danger of death .

And as great an engagement upon you , to expect from us , and accept at our hands , willingly and thankfully , our b●st endeavours to assist you and provoke you to be such , as you wish you had been , when you thought you should have dyed . If the Vine-Dresser here promise , that if God will spare the barren-tree , one year more , after he had threatned to Cut it down , he will on his part do , all that Art and Industry can do , to make it Fruitful , applying his care to it particularly , besides the general Husbandry he bestows upon the whole Vineyard . I think no inference can be drawn more clearly , than that when God hath threatned to cut you down by death , and the Prayers of your Minister , and others have prevailed with God to defer the Sentence , and spare you a little longer , it is incumbent on you , both to desire and accept his help , and on him to offer and afford it you and to do al● his Christian Charity , and Min●sterial-Off●ce can help him to do , that those , ends may be attained , for which God spared you , If he spared you in his Mercy . And you should be as willing to send for your Ministers when you are recovered , and they as ready to attend you , as when you were in danger ; how much this is practised I know not , but how necessary it is that it should be , I appeal both to your Consciences , and to this Text. And therefore exhort with earnestness it may .

But I must give the meaning of this place , or expression , till I shall dig about it , and dung it , more particularly , because much of the Application I design will have dependance upon it . Donec ablaqueavero , & stercoravero . It is an allusion to what is most usual , and most useful , to be done , to barren trees . 1. Open the Roots , remove the clung Earth , and the hungry Loam , the cold and binding Clay from about them , lay them open to the Weather , let in the Sun and Rain , and expose them to the influence of Heaven , the nourishing Dew and refreshing Air , cut the stunted , and starved , and bark-bound Roots , that they may sprout afresh , put out young Fibres , shoot out new Suckers , and draw nourishment to feed them : and lay good Mendment , mellow Dung , some richer Soyl , and Earth that 's tender , well prepared , to warm and nourish them , that the Roots may have fit nourishment , and may be made fit to attract it , and receive it . And if any thing can , this will make the Tree bear Fruit , 't is all that Art and Industry can do : and it is capable of . What could have been more ? Isa. v. 4. So a Minister that interceeds for a people or person that they may be spared , must add to his Prayers all that Spiritual wisdom can teach him , and Holy industry can assist him in , to make them better , that they may bring forth the desired Fruits of Righteousness . But to be more particular , I find much said concerning both these expressions , but I confess nothing which gives me satisfaction , I shall therefore , passing by all others , confine my self to one Interpretation , which appears to me , most proper and pertinent , of any I meet with in others , or occurred to my own thoughts .

But before I name it , I must premise one Caveat to prevent an indecency , and to preserve a decorum , that you may not take offence at the comparison , I am about to make , as unseemly or rude ; the word Dung , is even of a noysom sound , as being in itself a loathsome stinking , and defiling thing : but it is not to be look'd on , under that notion , in this place : but in a more benign acceptation , drawn from its usefulness , which is to warm , to mellow , and communicate a prolifick vertue to the Earth , and the Plants , to make them Fat and flourishing , and exuberant in bearing Fruit.

And tho Dung on your Cloaths or Bodies , in your Houses or your Walks , would be loathsome , and a foul annoyance ; yet in your Fields , and Orchards , it looks well , and smells not ill ; but is desirable , and even comely , because 't is necessary and very useful . And suppose yet to prevent indecency and harshness to the Interpretation , I am about to give , we mollifie the very word , till I may manure it , and lay mendment to it ; for in the scope of this Parable , not the bad , but the good quality of the Dung is to be considered , not how it marrs by its foulness , but how it mends by its fatness .

This premised to prevent prejudice , I now tell you : that by Digging , and Dunging , I conceive may most properly be meant applying the Law , and the Gospel : the Threatnings , and the Promises ; Gods Judgments and Mercies : and the most earnest terrifying sinners , impenitent bold and daring sinners ; by the first , to bring , them to repentance towards God , and the alluring , wooing , and persuading , broken-hearted , awakened , trembling sinners ; by the other , to Faith in our Lord Jesus Christ .

First , Digging breaks the Ground , the Spade of the Law , the Plough of the Law , breaks up the fallow Ground of the Heart as the Prophets phrase is . Gods wrath revealed from Heaven , against the unrighteousness and ungodliness of men : in his terrible threatnings , and awakning Judgments , startles the obdurate sinner , rends the rock he is planted on : tears in pieces his hardned security , and bold presumption , turns up the tough , the cold , and clungy Soyl , in which the very roots of his Heart are shut up , and fastned , and which chill and stunt his growth , that he cannot thrive or bear Fruit. And then the Dew and Rain , then the kind and benign influence of the Sun , may reach and cherish him : then the good Soyl , the fresh mendment , the prolifick Manure , and the mellow tender Mould , may be applyed and come near . Even the tender Mercies of God , and the warm blood of Jesus Christ , and the pretious promises of Pardon , Life , and Grace , by which these are offered and applyed . 'T is observed , and practised , that to apply blood to the Root of a Tree , a Vine especially , is the best and most proper means to make it fruitful . And Historians tell us , that the Vallies and Gardens about Jerusalem , were rendered Fertile beyond expression , almost to a Miracle : by the abundance of blood , which flowed down ( by the Vaults , made on purpose to conveigh it away , under the Temple , ) from the multitude of the Sacrifices which were offered there . And I am sure there is nothing comparable to the blood of the great Sacrifice , of our Lord Jesus Christ , to make a barren Heart fruitful , especially if it be first well dug about by the Spade of the Law , and the Roots of it laid bare and open to receive the due application of it .

And he that will or doth interceed , to have a barren , an impenitent people spared ; must add to his Prayers for them , his best his utmost endeavours with them , to dig about them first , by convincing them of sin , rebuking and reproving them cuttingly , till like St. Peters Hearers Acts ii . They be tricked to the Heart . By denouncing the Laws , Curse , and Gods Judgments . By shewing them their lost and undone condition , by stripping them of all their excuses , and false confidences , by teaching them the necessity of a speedy and sincere repentance , and by urging and pressing them to fly from the wrath to come , and removing all their presumptions of peace and safety , ( while they continue ignorant , and destitute of Gods Righteousness ) which lye like cold Earth , and clungy sullen Loam , about their Hearts , and hinder them from drawing any nourishment which may make them thrive , or bear the Fruit which God expects .

And when this is done , then lay fresh Mould , and mellow tender Earth about them , then offer and apply unto them the promises of Pardon , Peace and Life , through the tender Mercies of our God , in the blood of our dear Redeemer Jesus Christ Exhorting , inviting , persuading , beseeching , alluring , and by the Holy violence of Love , even constraining and compelling them , to turn , come in , and be reconciled to God . And if any thing , will make a barren tree , bear Fruit ; If any thing will make a stubborn , and an hardned sinner yield , and relent , repent and amend , and bring forth Fruit to God , this will do it .

And if it bear fruit , well ; and if not , then after that , thou shalt cut it down . This last Verse of the Text contains the Dresser of the Vineyards submiss concession , and willing yielding , to the putting the Sentence of excision , and cutting the Fruitless Tree down , as most equitable and just , if it still continue Fruitless after more patience , and more pains and cost allowed it , and bestowed upon it in vain .

If it bear Fruit. 'T is an imperfect Speech , in which somewhat is exprest , and somewhat supprest , which is ta be supplyed and understood , a form of speaking which men use when they speak with emotion , vehemency , and a great Pathos . Aposiopesis , or Anantopodoton , a figure proper to , and of frequent use in the Attick dialect . 'T is seldom hard to supply it , and make the Sence perfect , in this place 't is very easie , and obvious . Thou shalt suffer it to stand , and not cut it down . Our Translatours have done it briefly , yet sufficiently ; well : As we use to say , when we exhort , persuade , threaten , promise , with an implyed condition , if you will do so or so , well and good , if not , then take what follows . So here , if the impenitent sinner , will repent and turn to God , and bring forth fruits meet for repentance , then God will put all his past iniquities , out of his remembrance , and will spare and not destroy him . And there is , if I may so speak , a great efficacy in the suppressing of the answer , the Lord of the Vineyard gives consent , by his silence , and saith much , by saying nothing , but leaves it to be taken for granted , he yields and is content it should be so . Annuit , such a gratious holding of his Peace , is as significative , as if he had said , as elsewhere : Say to the Righteous it shall be well with him . And this manner of intimating has mind , hath its great usefulness , it gives the highest degree of assurance , never doubt it , question it not in the least : no man Plants Trees in his Orchard , meerly to make Fuel of , but to bear Fruit : and had a great deal rather they should stand , to answer that end ; than cut them down to be burnt ; and when they answer his first desire and design , will never do it .

As I live saith the Lord , I have no pleasure in the death of the wicked , but rather that the wicked turn from his way and live : turn ye , turn ye from your evil ways , for why will ye dye , Ezek. xxxiii . 11. The Tree which hath been long barren , the Christian which hath been long unfruitful , yet if upon digging and dunging , if upon new endeavours , and fresh application made to him , he bear Fruit , I need not tell it you , you may be sure on 't , and take it for granted , he shall be spared , and not cut down . He shall surely live , he shall not dye . Ezeck . xviii . 21.

But if not , Then after that thou shalt cut it down . If it do not bear Fruit after all this patience with it , in sparing it another year , and all the cost and pains of digging and dunging it , then cut it down and spare not , I have no more to say for it , I 'le never speak word more in its behalf .

They , who after long barrenness add a secure and obstinate unfruitfulness , against a fresh indulged patience , and renewed calls , warnings , and means to make them fruitful , to bring them to repentance and amendment , shall be surely , suddenly , severely cut down , without excuse , apology , or pity . According to that of Solomon , Proverbs xxix . 1. He that being often reproved hardneth his neck shall suddenly be destroyed and that without remedy . He flees to the pit , let no man stay him .

We may sum up the meaning of these two Verses , in this short recapitulation , by way of Paraphrase ; as if he had spoken plainly to this Sence . O Lord I humbly acknowledg thou hast exercised great long-suffering , and shewed much mercy already to this sinful people , to this , and that impenitent man , and woman , yet I beseech thee for thy meer mercy sake , spare them a little longer , try them yet once more : and give me leave , opportunity and an heart , to convince them of their duty , to make them sensible of their danger , to persuade them to do the one , and avoid the other , and I promise and engage my self , by thy Grace to do all that Art and Industry can do : all that Christian Charity , and my Ministerial Compassions and Office can do , proportionable to those Talents and Abilities thou hast vouchsafed to intrust me with , to bring them to Repentance . And if by thy blessing , those endeavours succeed and prosper : I know , O Lord , Thou wilt of thy goodness pardon what is past , and spare them , and Repeal thy Sentence , and repent thee of the evil denounced against them , But if after thy granting what I have Prayed , and my performing what I have Promised , they will take no warning , but continue secure and obstinate , as hitherto . Then , Lord , do with them as thou pleasest , execute upon them what seems good in thine own Eyes . Thy Justice will be clear ; I shall be free from their blood ; they will be without excuse , and all the fault , and guilt , will light upon their own heads . Cut them down and spare not . I will not , I cannot speak one word more , in their behalf .

Thus I have as concisely as I could , and with the most easie and familiar expressions , explained this excellent Parable ; and now divesting it of the Figurative and borrowed words , I might set before you the Propositions and Observations in which the Scope and Strength of it is comprehended .

First , When God hath received any man into his Church by Baptism , He expects he should , and will strictly take notice whether he doth perform his Baptismal Covenant .

Secondly , Every man professing Christianity , and not living of his Covenant of Christianity binds him , is actually under a Sentence of condemnation .

Thirdly , God is gratiously ready upon Intercession made to him , to grant a Reprieve , and respite Judgment , and try such men whether they will return and amend , and if they do , will spare and Pardon them . But ,

Fourthly , If this forbearance , and goodness of God prevail not to make them Repent and return , God and man , Heaven and Earth conspire and resolve the speedy , the severe , the immutable , the Righteous destruction of such men .

I might proceed upon all , or single out some one of these , and give clear Evidences , of the truth ; and convincing Reasons of the Equity , and Righteousness , of them . But I wave that method at present , and shall conclude all with an Application the whole to our selves , sutable to the Explication which hath been given .

And this Application may be twofold . First , looking upon the Fig-tree as a Type and Figure of the Church in this Nation , which with respect to the Catholick or Vniversal Church , as the Vineyard , is as a particular Tree Planted in it . And so the Application mightily alarums us all , to live as that Holy and Excellent Religion , God hath vouchsafed to us , requires and directs us . For fear of , and under the Penalty , of being deprived and bereaved of it . And pulled up by the very Roots , out of that good Soyl we are Planted in , or stript of our defence and laid wast , and both the wall demolisht , and the hedge thrown down , to let in upon us , the little Foxes , and the great Wild-Boar , to spoyl our Branches , and to turn up our Roots . And I the rather touch this because the very Letter of the Text comes home to us in terminis , and fits our circumstances as exactly as if it had primarily been adapted to us , and designed for us .

Amongst other Interpretations of the three years , given in the Explication ; one was the Governours under which the Church had been Defended and Disciplined to Obedience . How Paralel is this to our Case ? We have injoyed the Gospel , the True Reformed Protestant Religion , under three Protestant Princes of Glorious Memory . The famous Queen Elizabeth , the Learned King James and the Royal Martyr King Charles the first .

In all whose Reigns God came and lookt for Fruit sutable to his cost and care , and our opportunities ; but how much his expectation was disappointed , we may with shame and sadness reflect , if we call to mind the gradual declining from the power of Godliness , and Zeal for the Life of our Holy Religion . And if that convince us not , the stretching out his hand against us , and the bloody confusions by which he threatned to cut down our Church , and the busie designs and proud hopes of our restless Enemies may . And yet then he raised up , and set over us , our present Gratious King , ( whom God in his infinite Mercy preserve long to us ) who hath given us , and the world , so many open , and publick assurances , of his maintayning the True Protestant Religion , and under his Government we yet injoy it . God letting us alone this year also , and if we now bear Fruit , Well : if we live answerable to the Gospel , yet continued to us , in Righteousness , Sobriety , and Godliness , we have yet hope we may be spared , and the Gospel , and the True Religion continued to us ; but if we provoke him , and in this Year , which is as a Year of our Reprieve , and tryal : we prove , or continue , as bad as heretofore , or rather grow worse , Profane , Loose , Lukewarm , Formal , Contentious , Factious , proud , Censuring , Reviling , Worrying one another , casting all the fault , and the blame , upon others , as like to bring upon us the evils we fear , and excusing , flattering and indulging our selves in our Lusts , and refusing to bring forth the pleasant and excellent Fruits , which our most Holy Religion is naturally apt to produce , wherever it hath possession of mens Hearts in truth . What can we expect but that Gods vengeance find us out , and he rid himself of us .

And proceed to put his Sentence against us , in execution and cut us down , as a Protestant Church , even by the Roots , and let in upon the Nation , the heaviest plague , that ever an Holy God in his fierce wrath , avenged the despising and abuse of his Gospel by . I may , I hope without offence , declare my just fears , that if Christ should use as strict a scrutiny towards us , as he did to the Church of Ephesus , Rev. ii . He would not find so many good things amongst us , as he owns he found in that Church , and there commends them for , verse 2 , and 3 , and that he would find more evils in us , than he there charges them with : which is only because they had declined in their Zeal , left their first love , verse 4. and yet let us with fear and trembling read and consider what he writes to that Church , verse 5. Remember therefore from whence thou art fallen , and repent , and do the first works , or else I will come unto the quickly , and remove thy Candlestick out of his place except thou repent .

I might also Paralel the case of most of the other Churches with our Church , and the threats denounced against them , with what we have cause to expect and fear , thereby to provoke us to be speedy , and zealous to repent , while this Year of Grace lasts : left his provoked patience , both hasten the expiring of this Year , and also expire , and end with it , and the thing which we fear , come upon us , in its perfection . I mean the loss of our Religion , because we have not improved it , as we ought to have done . Let us not slatter our selves , though we had not so visible , and near a prospect of our dangers , God can easily make his Decrees bring forth , and his Vengeance overtake us , yea overwhelm us , tho we saw no Instruments prepared , to bring it about . Those Seven Churches , have many Ages since felt the direful effects of his threatned Judgments . And seeing he spared not them , Oh that we could timely , and wisely fear , lest he also spare not us . I know the Nation is startled and awakened , and there are great thoughts of Heart , great searchings of Heart deservedly about this matter , and if any be asleep in such a storm , it s to be suspected 't is those , for whose sake this tempest is most likely to te upon us . And I know there are many projects to prevent the evil , we have so much deserved , and may so justly fear . But there is one means , which if it were as easie to prevail with men to practise , as 't is obvious to be discovered , would alone save us , or put a blessing , upon what ever else might be innocently propounded , to bring us unto safety : and no good man need be afraid , or ashamed , to propound it : and he must be a very bad man , who will not be ashamed , to reproach it , or reject it . And 't is what Christ gives to the Church of Laodicea , Rev. iii. 19. Be zealous and repent . 'T is that which St. John Baptist gave , when wrath was coming apace , and the Axe was laid to the Root of the Tree . St. Matth. iii. 8. Bring forth fruits meet for repentance . 'T is that which our present Parable suggests : If it bear fruit , Well : this will cause an Arrest of Judgment : this will procure the Repeal of the pronounced Sentence .

In what words shall I propound this Counsel , with what Arguments may I so press it , as to render it effectual , with what Motives shall I inforce it , that it may be prevalent ?

I have many things to say , when I come to apply the Parable personally , to urge you to repent to save your souls . And surely 't is a great word , to save our Souls , but may I not say , 't is a greater word to save a Church , to save our Religion , in which , and by which , our Souls must be saved : and thousands , and millions of Souls may be saved , if that be saved , and may ( humanely speaking ) be lost for ever , if true Religion be lost ; and if it be lost by our default , where shall the loss of all those souls be charged ? How warmly , how Pathetically doth the great Apostle warn his dear Timothy in this affair , in a case of like concernment ? And how doth he reiterate the charge to make all sure ? O Timothy keep that which is committed to thy trust , 1 Tim. vi . 20. And 2 Tim. i. 13 , 14. Hold fast the form of sound words , which thou hast heard of me , in faith and love . And , That good thing which was committed to thee , keep by the holy Ghost . And he must transmit to others what was committed unto him . 2 Tim. ii . 2. The things which thou hast heard of me among many witnesses , the same commit thou to faithful men who shall be able to teach others also . We owe to Posterity , what we received from our Progenitours . He leaves his name as a blot , nay as a curse to his descendents , who intercepts , and robs them of , the Care and Providence , and noble acquisitions of their common Ancestours . And he deserves in the Prophets . Phrase to be esteemed the Tayl , and not the Head , whose Lusts cut off , what the Wisdom and Industry , of great Grand-Fathers intayled of late , and far removed Nephews , for support and Honour . And how shall we answer it to God , our Consciences , and the succeeding Ages . If we sin away that Holy Truth , that excellent Religion , which God vouchsafed to Plant in this Nation , with his own Right Hand , and those from whom we had our lives transmitted to us , verdant and flourishing , being watered by their Pious Tears , and fatned with their dearest Blood ? A Religion not patcht up of cunningly devised Fables , nor devised by cunning men , to gratifie their Lusts , and serve their base and worldly Interests . But the Everlasting Gospel , brought by the Eternal Son , from the bosom of him , who is Truth it self , and the Fountain of it ; and adapted to the promoting of his Glory , and the true Interest of Souls , the repairing , and restoring them to their highest perfection , Conformity to the Divine Image , participation of the Divine Nature , and full and endless injoyment of God . A Religion founded upon the Prophets and Apostles , having Jesus Christ for the chief Corner-Stone . A Religion that dare bear the test of the true Lydian-Stone ; The Law and Testimony , because it is not conscious to it self , of any counterfeit metal stampt and imposed on unwary minds , by its Authority , to pass for good Coyn , and currant mony . A Religion , which takes not away the Key of knowledg , nor deprives its Children of the Scriptures , the only Records of Divine Truth , and Rule that God hath given mankind , of Faith and Manners . That cryes not up Ignorance for the Mother of Devotion , seeing Solomon hath told us , that without knowledg the heart cannot be good . And a greater than Solomon , That life eternal is to know God , and Jesus Christ whom he hath sent .

And one of his Apostles hath informed us , that The new man is renewed in knowledg , and another hath described the Beasts Kingdom , by its being full of Darkness . And our Lord in the beginning of his Ministry , laid down this early Aphorism to direct his Followers to distinguish , betwixt Truth and Falsehood , the way of Salvation , and condemnation , John iii. 19 , 20 , 21. This is the condemnation , that light is come into the world , and men loved darkness rather than light because their deeds were evil . For every one that doeth evil hateth the light , neither cometh to the light , lest his deeds should be reproved . But he that doth truth , cometh to the light , that his deeds may be made manifest that they are wrought in God . A Religion that blots out none of Gods Commandments , for fear the very Children , should drink in with their Catechism , an Antidote against that gross Idolatry , which diffuses it self , through more than half the Worship , they are called to practise all their lives . A Religion which directs your Prayers to him , whose title is , A God hearing Prayer , and your Worship to him , to whom alone it appertains , and whom only we must serve : if either Moses , or Christ , are to be believed in such matters . And that teaches you to Pray to him in his name , whom Saint Paul calls the One Mediatour betwixt God and Man : being both in his own person . A Religion that allows you to serve this God , with reasonable service , as becomes reasonable Creatures , Praying with your Spirits and your Vnderstandings , not like Pyes or Parrots ; not with noise and sounds of a Language you understand not . A Religion that delivers Christs Institutions , as his Apostles received them from him ; not disguising a Sacrament , appointed for the living , into an expiatory Sacrifice , for the dead ; nor bidding you Worship , what Christ bid you eat . Nor giving the lye to all your Sences , your Reason , and your Faith , together . ( For Gods word which is the object of our Faith calls it Bread most frequently after Consecration ) nor robbing you of one half , the Cup , with a non obstante , that Christ Instituted , and the Primitive Church Administred in both Kinds . And so avowing their presumption with an impudence as villanous and hateful , as their theft . A Religion which hath no Mint-house to Coin new Articles of Faith , or make that needful to be believed , in order to Salvation , this year , which the year before , and ever before that , was never thought on : A Religion which dares neither add , nor detract from our Lords Will . Nor clap seven Seals to that Testament , to which he annexed but two Labels . A Religion which will neither allow you to kill your King , nor eat your God , nor purchase Heaven for your mony , nor flatter you with hopes , that you may go to Paradise in the broad way ; and have that done for you by others when you are dead , which should have been done by your self while you were alive . In a word , a Religion not made up of Tricks and Artifices ; of Pomp and Pageantry of a Fardle of unaccountable Rites and Ceremonies , and unintelligible mystesteries and contradictions , to comply with all mens humours , tempers , constitutions : Severities for the Sowr and Melancholy , Carnivals and Stews for the Airy , brisk and Sanguine . Whips and Austere Discipline ( as sharp as the Lancets of Baals Priests ) for the sullenly Superstituous . And easie Indulgences , and Commutations into gentle Penances , for the soft and delicate . A Religion , tho profest and owned by many sinful men : yet neither invented , nor headed by the man of sin . But a Religion holy and undefiled , like its Author , plain and simple like the Gospel , which contains and teaches it . Spiritual and Heavenly like the place it leads them to , who love and practise it sincerely . Such is the Religion we yet injoy , through Gods great goodness , but he threatens to bereave us of , for our sins against it . Let me therefore beseech you , and adjure you , by all that 's dear to you , be zealous and repent speedily , sincerely , that you force not a jealous God , to cut down this Tree , to remove his Kingdom , and take away his Candlestick , because you would not bring forth the Fruits of the one , nor walk in the Light of the other , and deprive your selves and your Posterity of the greatest blessing , God ever did , or can bestow on this or any other Nation on this side Heaven .

But I shall rather chuse to inlarge my self in that Application of this Parable , which is more sutable to so private an Auditory , tho I cannot deny , neither can any man deny , the former , in our circumstances , to be very seasonable , and therefore very necessary .

I shall therefore in what remains , consider the Fig tree as a Figure and Type of particular persons . Under which notion every individual man and woman , is sentenced to be cut down , and cast out of the Vineyard of the Church , by some Temporal or Spiritual Judgment : who hath been planted , and admitted into it by Baptism , and stands and grows in it , injoying all the advantages and priviledges which belong to a Member of it , under the Gospel , and yet continues Fruitless , or bears no good Fruit. Gets no saving Knowledg , no true Faith , no sound Repentance , nor sincere Amendment of Life . No real sence , or favour of the things of God , in a prevalency of Religion , in Godliness and Holiness , against and above Formality , Prophaneness , or the love of this present world . No Justice , Righteousness , Truth and Honesty , against Defrauding , Cousenage , Oppression , Lying and Slandering of his Neighbours . No Temperance , Sobriety , subduing of his sensual Lusts and Appetites against Uncleanness , Drunkenness , Debauchery , and other defiling pleasures and sensualities , in a word , who are not foundly Converted and turned from placing their happiness and hopes in sin and creatures , to fix them on God and Christ , as their only blessedness and satisfying portion . Or in St. Paul's express Language , who will not learn that great Lesson , which the Grace of God , that is , the Gospel was revealed from Heaven , as the clearest light , to teach the Sons of men , that is , To deny all ungodliness and worldly Lusts : and to live Righteously , Soberly and Godly in this present world , in hope of a blessed immortality . Nor heartily , and in good earnest , endeavour to become such , as they are by their Baptismal Vow and Covenant obliged to be .

To every such man , to every such woman , I denounce this day in the name of the great , the dreadful God of Heaven and Earth , if thou turn not , and that speedily and throughly ; That God the Lord of Hosts , the supream , the Omnipotent , the Irresistible judg of all the Earth , Hath prepared for thee , the instruments of death . He hath whet his Sword , he hath bent and made ready his Bow , his Arrows are upon the string : suddenly will he shoot at thee , and not spare , or miss his mark . The Ax is laid to thy very Root , to cut thee down for fire unquenchable . God already despiseth , reproacheth , and upbraideth thee for cumbring of his Ground , hath actually pronounced the Sentence against thee , to cut thee down : the word is gone out of his mouth ; only in admirable Patience , he hath reprieved thee one year more , a little longer , to try whether thou wilt yet at last sue out a Pardon , return , repent , amend , that thou mayst live . Yet if thou do it not quickly , he will compensate the former disappointments of his expectation , whilst year after year he came looking for Fruit and found none , together with the aggravated abuse of his long-sufferance , which vouchsafes another year , with a severer vengeance , with a greater Damnation .

As for our parts who are Gods Ministers , it is no pleasure nor delight to us , to be Messengers of so heavy tydings , to come on so harsh and terrifying an Errand . We had rather be sent on Embassies of Peace , and speak what might be more welcome and pleasing to you , provided it might also be profitable for you . But we must not chuse our own Message : but the Word God puts into our mouths , that must we speak . What we have received from the Lord , that must we deliver to you , according to our Commission and our Instructions written in his Word , must we proceed in the discharge and execution of our Office . We must not sow Pillows under your Armpits , nor dawb with untempered mortar , at the Price , at the Peril , of our own Souls . Nor promise Life where God hath threatned Death . Nor speak Peace , where God saith there is no Peace . And there is no peace to the wicked , saith my God , Isa. lvii . 21. This were but to betray you , and ruin our selves . To lead you blindfold into the Ditch , and plunge our selves in , together with you , into the Lake of fire and brimstone : and to have the guilt of the blood of your souls , added and heapt up , upon that of our own , to sink us deeper in the bottomless Gulph .

What we may do , and what we can do , that by the Grace of God we will do . We will Pray to God to let you alone this year also . Spare thy people good Lord , spare this and that other Fruitless-Tree one year more , try them O Lord , a little longer , it may be they will consider , it may be they will bethink themselves , it may be they will yet bear Fruit. And then , it shall be no grief of Heart to thee O blessed Lord , that thou didst not cut them off suddenly in thy sore displeasure . Many have made some amends for an unfruitful youth , by bringing forth more Fruit in their Age. Great Sinners have become great Saints .

What had thy Church lost , what had thy Glory lost , if thou hadst struck Saul dead , when thou didst strike him down , and he rose up a Paul ? Lord let us humbly claim , what thou hast so gratiously Proclaimed , and thou hast Proclaimed thy Name , thy own Name , to be the Lord , even the Lord gratious and merciful , long-suffering and abundant in goodness and truth , Exod. xxxiv . 6. Yea so long-suffering that thou Wouldest not that any should perish , but that all should come to repentance 2 Pet. iii. 9. to prevent their perishing . In this Sence we will , and to this Sence do , all good and faithful Ministers interceed with God for their people .

But we must not only interceed for you , but we must also interceed with you , in Gods behalf , For we are Embassadours for Christ , as though God did beseech you by us ; we beseech you therefore in Christs stead be ye reconciled unto God , 2 Cor. v. 20.

And we must not only intreat you ; but we must treat with you , argue , debate , and reason out the case with you . Why will you dye ? Why will you not return , why will you forsake your own Mercies ? Why will you lay out your mony for that which is not bread , and your strength for that which satisfieth not ? Why will you prefer a broken Cistern , which will hold no water , before the Fountain of living water it self ? Why will you chuse the puddle , of the impoysoned pleasures of sin , which are but for a season . Before the Healing Crystal Streams , Those Rivers of Pleasure , and fulness of Joy , which are at Gods Right-Hand for ever more ? Yea we must add our hardest Labour , to our softest Prayers . And our dearer Cost to our cheaper Requests . We must dig about you and manure you . You are Gods Husbandry , and Building . And we must Till and Dress you , and Build you up to the utmost of out Skill and Industry . And tho this be not the Work of an hour or a day , but of our whole Life and Ministry . Yet suffer me to attempt it , so far as the time will bear .

And first I must Dig about you , that is , loosen and remove the clung , the cold , the hard , and clutchy Loam , and hungry Earth , from about your Roots , which chil , and stunt , and starve you , that you bear no Fruit in Gods Vineyard . That is , your indulged Lusts , and inordinate Love of the World , which by gnawing at your Hearts , spoyl both your growth and fruitfulness .

Your Carnal security , your ignorant and bold presumptions , your trusting in your outward priviledges , and false confidences in your formal duties , and customary performances : and self-flatteries , as to the sufficiency of your attainments , and good progress you reckon you have made .

All these , and many more , have an unhappy aptitude , to hinder your bearing Fruit , and make you barren , in some the hardness of the Rock prevents the taking Root . In others the Thorns draw away the good nourishment , or growing up about it , Shade and over drop it , keep away the Sun and Weather , and stifle and pinch it up , it hath no room to spread : The cares of the world , the love of riches , and the lusts of other things choak the seed , and the Plants , that they bring no Fruit to perfection , Mark iv . 19. In others , the overvaluing of their outward priviledges , as those Jews , Jeremiah writes of Chap. vii . Who cryed , The temple of the Lord , the temple of the Lord , the temple of the Lord . And those in our Saviours time St. John viii . We are Abrahams seed , we have Abraham to our Father . Or the Opinion of their attainments . Like the Church of Laodicea , Rev. iii. Who said she was rich , and increased in goods , and had need of nothing . Or boasting in their formal duties , as that Pharisee , Luk. xviii . I fast twice a week , I pay tithes of all I possess . Or proud comparing your selves with some notorious , flagitious sinners , I thank God I am not like such an one , nor do like such an one , nor like that Publican . Some of these , or somthing like these , lies at the Root of most mens Hearts , and chils , or starves , or binds , or choaks them , that they bear no Fruit , nor answer Gods expectation , tho they have a standing in his Church .

So many now a days , and it may be some of your selves , are prone to say we are good Protestants , we are no Papists , no , nor we are no Phanaticks : But we are true Sons of the Church , we have been Baptised , we keep our Church , we say our Prayers , we receive the Sacrament .

As if the outward washing would save you , without the answer of a good Conscience toward God ; and making your Covenant with God , without the keeping of it . Or coming to Church without learning or practising what you are here taught , or calling upon God without departing from iniquity , and lifting up your hands , tho they be full of Blood , Bribes or Oppression . Or receiving the Sacrament without discerning the Lords Body , or considering what you do . Or standing in the Vineyard without bearing Fruit. When that is the very ground of Gods Controversie with you , and the thing that hastens your ruin , and you might stand longer in an Hedg-row , or on a Common , than in Gods inclosure .

Now as when the Gardiner digs about a Tree , it is to loosen the clung Earth , take away the bad , lay open the Roots , that he may lay better to them , as was toucht before , such must be the end of our Spiritual , our Ministerial digging about your Hearts . And as I conceive this expression , is equivalent to that of breaking up the fallow ground of the Heart , to Plow up the Weeds and Thorns , and make it mellow and tender to receive the Seed : as that must be done by the Plough of the Law , so must this with the Spade of the Law . Docendo , monendo , convincendo , redarguendo , by teaching , admonishing , convincing , reproving , threatning , as a good Expositor expresseth it , which are all the proper works of the Law .

That we may therefore apply our selves rightly to this work . In the 29th . of Deuteronomy , verse 18. we read of a root bearing gall and wormwood , very bad , very bitter Fruit , and the next verse describes him to be one , that blesseth himself in his heart , and saith he shall have peace , tho he add drunkenness to thirst , and the 12. verse before , and the 25. after seems to intimate the grounds or occasion of that his confidence , because he was entred into Covenant with God . As if that would secure him from danger , Now I beseech you observe with what Spade Moses himself digs about this Root , verse 20. The Lord will not spare him , but the anger of the Lord , and his jealousie shall smoak against that man , and all the curses that are written in this book shall lye upon him : And the Lord shall blot out his name from under heaven . And the Lord shall separate him unto evil , out of all the Tribes of Israel , according to all the curses of the Covenant that are written in the Book of this Law . Read what follows at your leisure , as also Deut. xxviii . more largely from verse xv . to the end , which contains 54. verses : and many more heavy curses , and dreadful threatnings , according to what he speaks , Deut. xxxii . 23. I will heap mischiefs upon them . And so Levit. xxvi . he threatens them with most severe Judgments , and tells them he will punish them seven , and seven , and seven times more for their sins , unless they repent and amend : Till he pluckt them up by the very roots , out of the good land wherein he had planted them . And in the same method do all the Prophets proceed , as were easie to give instances in Samuel , Davids Psalms most frequently , Solomon , Isaiah , Jeremiah , Ezechiel , Daniel , and the rest , and the same instruments do they all use to the same end : but I leave a thing so very obvious to your own observation in reading of the Scriptures of the Old Testament .

And the New Testament , in this , is like the Old . You cannot but take notice , how John the Baptist begins his Ministry , Matth. iii. Bring forth fruits meet for repentance , and how doth he urge them so to do ? First by digging away that bad Earth from about their Roots : their flattering themselves with a false confidence in their outward priviledges . Thinks not to say we have Abraham to our Father : and then by threatning them with cutting down . The Ax is laid to the root of the tree , and every tree which bringeth not forth good fruit , shall , nay , is hewen down and cast into the fire . He speaks of it as done already , to convince them of the certainty of it . And again , One is coming after him , mightier than he , and his fan is in his hand , and he will throughly purge his floor , and burn up the chaff with fire unquenchable . And nothing is more frequent in the Sermons and Parables of our Lord himself , than such useful and faithful severity , to awaken secure sinners , by such wholsome comminations of their danger : as every attentive reader may observe . To touch a few of very many , Matth. xi . 20. Then began he to upbraid the Cities in which most of his mighty works were done , because they repented not . Wo to thee Chorazin , wo to thee Bethsaida , for if the mighty works which have been done in you had been done in Tyre and Sidon , they would have repented long ago in sackcloth and ashes . And I say unto you it shall be more tolerable for Tyre and Sidon in the day of Judgment than for you . And thou Capernaum , which art exalted unto heaven ( by the injoyment of such means ) shall be brought down to hell : ( for the abuse of them ) For if the mighty works which were done in you , had been done in Sodom , it would have remained to this day . But I say unto you it shall be more tolerable for the land of Sodom , in the day of Judgment than for thee . What stinging words are these , how should they awaken us to speedy Repentance ?

This is also the scope of many of the Parables in Matth. xiii . of the Sower and the Seed , of the Drag Net , of the Tares : to instance in the last . The Tares in the Field , seem to run parallel with the barren figtree in the Vineyard , verse 40. the Tares are burnt in the fire . The son of man shall send forth his Angels and they shall gather out of his Kingdom all things that offend , and them that do iniquity and cast them into a furnace of fire , there shall be wailing and gnashing of teeth . His Kingdom , that is his Church : and you see 't is not enough to be in his Kingdom , but to be a Loyal Subject in his Kingdom , and to yield him willing and faithful Obedience , and such is the case with him who wanted the Wedding Garment , Matth. xxii . and with the foolish Virgins , that provided no Oyl , and the slothful servant that traded not with his Talent , Matth. xxv . So Mark xvi . 16. He that believeth and is Baptised shall be saved , but he that believeth not shall be damned , tho he were Baptised , yea , the more because he was Baptised , and did not what he was thereby obliged to .

But no where more fully than in the beginning of this Chapter . Vnless you repent you shall all perish , and besides my Text , verse 24. Strive to enter in at the strait gate , and that quickly before the Master of the house be risen , for it will afterwards be in vain , to plead , we have Eat and Drunk in thy presence , come to thy Table , heard thee Preach . If you have been workers of iniquity hee 'l say , depart from me .

And the Holy Apostles , the most skilful , and most faithful Labourers in Gods Vineyard , use the same method , warning the unfruitful by the terrors of the Lord . By this Goad St. Peter prickt , and by this Sword St. Stephen cut , their several hearers to the heart : with these Weapons St. Paul managed his warfare To pull down the strong holds of sin and Satan , Rom. i. 18. He tells them The wrath of God is revealed from Heaven against all ungodliness , and unrighteousness of men . Rom. ii . tells them that they treasure up wrath against the day of wrath , who are not led to repentance by Gods long-suffering and goodness , and threatens , indignation and wrath , tribulation and anger , upon every soul of man that doth evil : and lets them know , their outward Circumcision will avail them nothing , unless their hearts be Circumcised . And Chap. xi . He warns them by the Example of the Jewish Branches being cut off from their Olive-Tree , and bids them take heed lest God also spare not them , and expresly tells them that if they continue not in Gods goodness , answer not his goodness towards them , they also shall be cut off . 'T is hard to forbear offering more , but I confess it rather needs an Apology for saying so much , in so manifest a case , than an Excuse for saying no more , yet they that consider for how plain a people these things were first prepared , and now written , may pass by the error , if I have exceeded .

And now to dig the deeper about you , even to the bottom of your Roots , to the very Root of your Hearts : let me usher in what I have to offer to you , with these considerations .

First , You stand not on an Heath or Forrest , on a Wilderness or Common , in a Wood or Hedg-row , where you might stand long , and none look after you , neither God nor Man expect fruit from you . The times , the places of Ignorance , when and where men have not the light of the Gospel , to shew them their Duty , or their Danger in neglecting it , God winketh at , Acts 17.30 . takes less notice of But when and where his Gospel is vouchsafed , He calls all men to repent . Because , by that , he lets them know He hath appointed a man , by whom he will judge the World in Righteousness , and hath given full assurance of it , by raising him from the Dead . But you are planted in a rich Soil : as God's Vineyard of old , Isa. 5.1 . in a very fruitful hill , cultivated , dressed , tilled with no small cost and care , it was digged , and fenced , and the Stones picked out . You live in a Church where you injoy the Holy Scriptures to be a light to your Feet , and lamp to your Paths ; and have the truth and excellency of the Gospel , fully set forth , and plainly preacht , explained and applyed to you , and the whole counsel of God , concerning your Eternal estate , declared , and nothing kept back , which may be necessary or profitable for you : You have the Holy Sacraments Administred to you , according to Christs Institution , without maiming , or defiling them , with mens Superstitious inventions added . You have Prayers made in a Tongue you understand , and directed to him alone , who stiles himself a God hearing Prayer , and in his Mediation , who is the true and only Mediatour , in whose name we are allowed , and commanded to ask , what we need ; with assurance given , that it shall be granted . And what ever else that 's requisite to promote your Sanctification , Consolation and Salvation , even all the means of Grace , which he hath appointed , that was faithful in all his house . A Mercy so invaluable , that all other mercies of Life and Health , of Peace and Plenty , are greatly inferiour to it , and nothing but Heaven it self exceeds , or is above it .

Secondly , You have stood a long time in this Vineyard , lived a great while in such a Church . Not three years only , but more than three times three , yea threescore years many of you , and all of you many , tho not so many all . And know that the longer you have stood , and the oftner God hath come to look for Fruit , the greater your account will be , and the nearer cuting down you are : and if you mend not if you repent not , now speedily and throughly , the more sudden , hasty , sure , sore , and dreadful will your cuting down be .

Thirdly , The more cost and pain hath been bestowed upon you , the heavier , the stricter reckoning you must be called to , and the severer vengeance will God inflict , if you continue to receive his Grace in vain , and with obstinate security delay to bring forth Fruit.

Fourthly , If after long ordinary means injoyed , fresh alarms be given , and new and more vigorous calls and applications be made to you , by extraordinary dispensations of Gods Providence , and other circumstances he brings you under , which are like the letting it alone another year , after Sentence given to cut it down , for the three former years barrenness : and these be lost , and prove as unsuccessful as those which went before them : then you perish inevitably without remedy , without excuse , or any pitty . For

First , God will do no more , It shall not be digged nor pruned any more , Isa. v. 6. Whatever God doth , he doth with respect to his Mercy or his Justice , they are Principia imperantia in Deo , as the Schools speak ; they engage , and set all his Attributes on work , as his Wisdom and Power , &c. and all he doth , is for the glory either of his Mercy or his Justice : and when neither of them can be farther glorified : then he ceases to work , and will proceed no farther , do no more . And such is the case here , neither of them would be glorified by his doing more for such men : and therefore Mercy is not for it , and Justice is against it . His Mercy hath hath been hitherto glorified , in ingaging his Wisdom to use such variety of means and methods , to bring them to repentance ; and his patience in allowing so much time , to see what the effect would be ; but to continue always to do so , and longer to do so , when abundantly enough hath been vouchsafed , to magnifie his Mercy , both in his Wisdom and his Patience , he will then give over . And to go on still ; would but be to expose his Wisdom to censure , and his Patience to contempt . He will not be always trying conclusions in vain , and to no purpose , after he hath done abundantly enough to manifest , yea magnifie , his Mercy in the Eyes of all impartial witnesses ; and excuse his Justice in what he shall inflict , by leaving them inexcusable , on whom he shall inflict it . As he saith to the incorrigible , Why should you be stricken any more , you will revolt more and more . Isa. i. 5. Seeing you are like the Anvil , which grows harder the more blows are laid upon it . So to the indocible , and impenitent , why should ye be taught , called on , warned , reproved any more , seeing ye refuse to learn , hearken , take warning and return ? Why should the Word of the Lord be precept upon precept , precept upon precept , line upon line , line upon line , to those who have made a covenant with death , and are at an agreement with hell ? Who have made Lyes their refuge , and have hid themselves under falsehood , unless that they might go , and fall backward , and be snared , and taken , Isa. xxviii . 13 , 15.

And why any more vain endeavours to charm them , who have made themselves like the deaf Adder which refuseth to hear the voice of the charmer , charming never so wisely , whose doom is therefore to be taken away suddenly , both living and in his wrath , Psal. lviii . 4 , 5 , 9. Why any more Piping to them who will not Dance , or mourning to them who will not weep , Luk. vii . 32. Who will be won , neither by promises nor threats , overcome neither by hopes nor fears , nor gained , as we say , either by fair means , or by foul . How oft would I have gathered you as an hen gathereth her chickens under her wings , and ye would not : such shall be left desolate , Luke xiii . He will not always Cluck them , nor offer them his shelter any more , those whom he hath often called and they would not answer , he will call no more . Nay he will not answer when they call to him . Abused Patience will turn into Fury and 't is fit Justice should have its turn , and at length take place on them , who have long despised Mercy .

Secondly , He can do no more . What could have been done more to my Vineyard , that I have not done in it ? Isa. v. 4. All hath been done , that Art and Industry , and the best Husbandry can do ; and all that , in that respect , it is capable of having done for it .

The Scope of the Parable , is to shew the care and faithfulness of the Planter , and the Dresser of the Vineyard ; to whom it belongs to give good Tillage and Culture , and to perform what 's to be done below on Earth : but not to send Rain and seasonable Weather , or the kind and needful influences of Heaven , and it must not be stretcht too far , nor applyed to the internal Operations of the Holy Ghost . Nor to limit the extraordinary power of God : as if by his Almighty Grace , he could absolutely have done no more , to make his Vineyard Fruitful . For in a Parallel case , we are told , He is able to raise children to Abraham , out of stones , and he that hath promised To take away the heart of stone , and give an heart of flesh ; must not be denyed Ability , to do it when , and for whom he pleaseth .

But it is to be restrained to , and understood of , the external means of Grace , and Gods ordinary power exerted in , and by them , And in as much , as no part or degree of them had been wanting , but all vouchsafed , that God ordinarily doth , or can afford : it is said , he had done all he could . And possibly it may be thus exprest , tacitely to convince men , who are prone to think outward means alone sufficient . And believe they can , by the help of them alone , turn to God , and become fruitful , if they please , and when they please . And are thereby left self-condemned , because God hath done his part , ( and all themselves esteem needful ) and they neglect their own ; and perform not what they know they ought , and think they can .

Thirdly , His Intercessours desire him to do no more but cease , become silent , and plead no longer . And you know when an Advocate yields and throws up his Clients Cause , he is in a sad case , his business is lost . 'T is express and plain in the Text if he will please to spare it another year , and bestow more cost and pains on it , hee 'l ask no more ; if it bear not fruit then , cut it down and spare not . Neither Christ in Heaven , nor his Ministers on Earth , have one word more to say for a people whom neither ordinary , nor extraordinary means , will make better . 'T is usual to ask a Prisoner why Sentence should not be given , and when neither he nor his Council , can alledg any , then Judgment is given , and Execution follows . So here when they who had pleaded for them , can plead , will plead no longer , because they have no Plea left : then the Case is desperate , there is no hope . As long as Abraham interceeded for Sodom , God granted what he requested . But as soon as he left , God procceeds to execute vengeance . When there is no man to make up the Hedg , or stand in the Gap before God for the Land , that he should not destroy it , then he pours out his indignation upon it , and consumes it with the fire of his wrath . Ezech. xxii . 30 , 31.

Fourthly , God himself forbids them to Pray for such men . Pray not thou for this people , neither lift up cry nor prayer for them , neither make intercession to me , Jer. vii . 16. Now consider what people this was . Even the Trees of his own Planting in his own Vineyard . His own People who profest the true Religion , but abused that Profession , and made it a Cloak for their villanies . As if that pretext had given them a Licence to commit their Abominations . but the better their Religion , the worse shall they speed , who Prophane it , defile it , and by not bearing the genuine Fruits of it , but the contrary , cause it to be evil spoken of , and that God to be Blasphemed , who was the Author of it . The whole place , tho exceeding apposite to our purpose , is too large to be transcribed . Jer. vii . 4. to the 17. Trust ye not in lying words saying the temple of the Lord , the temple of the Lord , the temple of the Lord are these ; this repeating it so often , shews the height of their confidence , but this will not do , unless they throughly amend their ways and doings . — then verse 8. Behold you trust in lying words , that cannot profit . This will not secure you , will ye steal , murder , commit adultery and swear falsly — and come and stand before me in this house , which is called by my name , and say , we are delivered to do al those abominations . Is this house become a den of Robbers in your Eyes ? But go to Shiloh and see what I did to them for their wickedness , and He do as bad , or worse , to you for yours , Because I spake to you rising early , and you heard not , and I called and you answered not . Therefore I 'le cast you out of my sight . Then follows Therefore pray not thou for them , &c. As if he should say to us , you mightily deceive your selves , and trust in lying words , and which will not profit you , to have you spared : If you say , we are Baptised , we are true Protestants , we keep our Church , &c. And think this will excuse you , in the neglect of bearing the Fruits your Baptism obliges you to , and your Holy Religion exacts of you , and presume to do quite contrary . And tho I have long lookt for better from you , and long called you to amendment , and have been intreated by my Servants to spare you , again and again , but I see 't is all to no purpose , therefore I am resolved to spare you no longer , nay I charge all that love me , to speak no more for you that you should be spared . See also Jer. xi . 14 , 17. Where we have the very Metaphor of my Text , A green Olive-tree planted , but evil pronounced against it , by him that planted it , and prayer forbidden to be made for it .

Fifthly , If they do pray for them he will not hear : he tells them so to stop their mouths : I will not hear thee , Ezek. 14.14 . tho these three men , Noah , and Daniel , and Job stood before me , as I live , saith the Lord , they should deliver neither son nor daughter . Such men , mighty in power , whom one would think should obtain any thing , and God would deny them nothing , even they should not prevail for a people who had sinned against God by trespassing grievously , vers. 13. had grieved him by long resisting his Calls , by impenitency ; and had set up their idols in their hearts , and the stumbling block of their iniquity before their faces .

Sixthly , Nay , they who have interceded for you , that you might be spar'd ; yea , and prevail'd for you , that you have been spar'd : will turn their prayers against you , if after all his sparings of you , they see you will not turn to God , but continue obstinate , they will pray God to rid his Church of you , as the bane , as the pests of the place you live in , who by your bad example , and bad counsel , and other mischiefs you do , hinder other sinners from returning . How doth holy Jeremiah , who had stood before the Lord to speak good for that people , at length not only desist and cease praying for them ; but chap. 11.20 . cryes against them , Let me see thy vengeance on them . And Eliah makes intercession against Israel , Rom. 11.2 . for their unfruitfulness , and corrupting their Religion : and when they who used to hold God's hands , and to whom he saith , Let me alone that I may destroy them , Deut. 9.14 . not only let loose his hands , but let loose their own prayer against them . What shall become of such a People ?

Seventhly , Nay , your own mouths will be stopped , and you will be speechless , and as before you had no heart to use the arguments , you might have pleaded for your selves , so now you will have no arguments to plead , nothing to say , but will be out of countenance , wholly , and quite ashamed to hold up your heads before God . As the man , Mat. 22. whom God had used so kindly , whom he calls Friend , Quem tot bonis , & donis c●ronavit , whom he had crowned and compast with so many opportunities and helps , to get what he had , so grosly neglected to provide ; when he might have had it ; and knew he ought to have had it : when he ask'd him , Friend , how camest thou in hither , not having on a wedding garment , he was speechless . He had nothing to say for himself , not a word to offer for arresting the severest Judgment , He that after several Admonitions , goes on to sin , is to be rejected of God and man , being condemned of himself , Tit. 3.11 . And they who have means to know God , and will not know him , and when they do know him , will not glorifie him , nor bring forth the Fruits , by which others might be provok'd to glorifie him , are without excuse . Rom. 1.20 .

Eightly . But if they add impudence to their obstinacy , and will presume to call upon him ; and their extremity extort , and wring from them a prayer at last , and they howl to him on their Beds , as God speaks reproachfully of such mens prayers , Hos. 7.14 . and their fears fright them into a pang of heartless devotion , and the sense of approaching ruine , scare them to cry to that God , who hath so long call'd earnestly on them to turn , but all in vain : it shall now be as much i● vain on their parts : for he is resolv'd , he will not hear them : Prov. 1.28 . They shall seek me early , but they shall not find me , because they hated knowledge , and despised reproof . When you spread forth your hands , I will hide wine eyes , and when you make many prayers I will not hear . Isa. 1.15 . Read on , and see the reason , Eze. 8.18 . I will deal in my fury : mine eye shall not spare , neither will I have pity : and tho they cry in mine ears with a loud voice , I will not bear . And Zach. 7.11 , 12 , 13. They refused to hearken , and pull'd away the shoulder , and stopt their ears , that they should not hear : yea , they made their hearts as an Adamant Stone , lest they should hear the Law , and the words which the Lord of Hosts sent by his spirit in the former prophets : therefore came a great wrath from the Lord of Hosts : therefore it is come to pass , that as he cryed and they would not hear : so they cryed , and I would not hear saith the Lord of Hosts . Consider this , ye that forget God . And in the days of your youth , and health , and strength go on securely in the ways of your own hearts , and despise admonition and refuse to return , and think in your selves , if you have but time to cry , Lord , have mercy upon me , at last , all shall be well , and you shall be as safe , as they that soonest turn to God , and sought him timely with their best endeavours , and sincerest hearts .

Ninthly . God will take away the very means from them who trust in the formal customary fruitless use of them . We find this Sentence four times recorded . From him that hath not , shall be taken away , even that which he hath : twice in the parable of the Sower , as the doom of the barren ground . Matth. 13.12 . Luke 8.18 . twice in the parable of the pounds and talents as the punishment of the slothful , unprofitable servant . Matt. 25.19 . and Luke 19.26 . The kingdom of heaven shall be taken from you , and given to a nation bringing forth the fruits thereof ; Mat. 21.43 . which plainly sheweth the reason to be their not bringing forth such fruits . And the Church of Ephesus is threatned . Rev. 2.5 . Repent and do thy first works , or I will come upon thee quickly , and remove thy Candlestick out of its place except thou repent . You may sin away a good Religion by your unfruitfulness : but the best Religion will not keep away vengeance from those who are unfruitful , but draw it on the faster .

Tenthly , or he will take his blessing from the means , his spirit shall not accompany them , and then they will be but a dead Letter without life and quickning For the word preach'd will not profit them in whom 't is not mixt with faith : and faith is the gift of the Holy Spirit : and he will not work it in those who resist him , quench him , grieve him , provoke him ; nor strive longer with them , who set themselves to strive against him , and harden their hearts , as it were on purpose , to withstand , and hinder his making any impressions on them : those who have long received God's Grace in vain , and turned it into wantonness , may sit under the sound of it , but shall find no efficacious influence by it , and tho to others , as Christ speaks , Cant. 1.16 . Our bed is green fruitful , and Children are begotten unto God , yet to them the Ordinances have a miscarrying womb , and dry breasts .

Eleventhly . God will turn the means thou injoyest , to thy hurt , and to thy ruine , to become a curse , a snare , and stumbling block , and occasion of falling , to the aggravating of thy condemnation , Rom. 11.9 . David saith , Let their table be made a snare , and a trap , and a stumbling block and a recompence unto them . As meat which is not digested to yield good nourishment , breeds crudities , and turns to be occasion of Diseases . So doth Spiritual Food , when not improv'd to growth and strength . As the Manna corrupted bred worms , so spiritual Manna breeds the most stinging worm of Conscience , when abused . The sincere milk of the word , curdled in the sour stomach of an hard heart , breeds the most dangerous , and deadly Obstructions : and becomes the savour of death . Vnworthy Receivers eat and drink their own damnation : and turn the Seal of God's precious promises , into a Seal of his dreadful Threatnings : yea , which is most fearful to consider , Christ Jesus himself becomes a stumbling to some men : even to those , who seek righteousness , not by faith , but , as it were , mark the phrase , as it were , by the works of the Law : not downright seeking Justifications , by the works of the Law , but turn the Gospel into a Law , to be justified by Evangelical Works , as if they were to be justified by a Law requiring Work , not by the Gospel , offering Righteousness , of God's meer Grace , in Christ to be received by saith .

And 1 Cor. 1.23 . Christ crucified is to the Jews a stumbling block , and to the Greeks foolishness . And 1 Pet. 2.8 . A stone of stumbling , and rock of offence , to them who are disobedient to the word . And it had been better for them not to have known the way of righteousness , than to have refused to walk in it . Not to have had Christ offered to them , than to have rejected him , not to enjoy the means , than to have them blasted and cursed to them , through their own default and provocation .

Twelfthly . God will avenge your sinful hardning your selves , in your willful neglecting and deferring to repent , and bring forth the fruits of true Christianity , by a penal , and judiciary hardning , not by infusing any malice and wickedness into your hearts . The holy God neither can , nor will do that ; for he is not the Author of that , of which he is the u●tour and punisher . But by leaving you to your own corruptions , without restraint , and to those temptations which are apt to kindle , and are fit fuel for those corruptions . God will leave yon to your own choice . Isa. 66.3 , 4. They have chosen their own ways , and their soul delighteth in their abominations : therefore I also will chuse their delusions , and will bring their fears upon them : because when I called , none did answer , when I spake they would not hear : but they did evil before mine eyes , and chose that in which I delighted not .

There is scarce one passage , in all the Bible , repeated so often over in terminis , as that dreadful Sentence , first denounced from the mouth of God , by the Ministry of the Prophet Isaiah , chap. 6.10 . and to which he was prepared , with so great and awful Solemnity . By a Vision of the Divine Majesty , upon the Throne of his Glory , and an Angel touching his Lips with a coal from the Altar , and with a special Commission , to send him on this Errand . Go and tell this people , hear ye indeed hat understand not : see ye indeed , but perceive not : make the heart of this people fat , and their ears heavy , and shut their eyes : lest they see with their eyes , and hear with their ears , and understand with their hearts , and convert and be healed . Which we find repeated , as the Margin of your Bibles will shew , Matth. 13 , 14 , 15. Mark 4.12 . Luke 8.10 . John 12.40 . in all which places our Lord himself applies it , and with such variety , as would afford us very useful remarks , but I leave them to be made by your own Observation : then Acts 28.26 . S. Paul improves it very fully , and having rehearsed the words at large , draws a sad inference from them ; verse 28. Be it known therefore to you , that the Salvation of God is sent unto the Gentiles , and they will hear it . Than which , nothing could have been spoken , more cutting to the Jews , who so despised and hated the Gentiles , and implies , that God's Salvation , that is , his Word , Truth , the true Religion , should now be taken from them , ( for hitherto Salvation was of the Jews , John 4.22 . ) for their obstinate unfruitfulness ; and given to the Gentiles who would receive it , and is but the interpretation , and confirmation , of our Saviours own words before touch'd ; The kingdom of heaven shall be taken from you , and given to a nation bringing forth the fruits thereof . And we find it again , Rom. 11.8 . they were blinded , according as it is written , God hath given them a spirit of slumber ; eyes that they should not see , &c. Nothing can be more terrible , and affrighting than this threat , to any man who will consider and weigh it , and the inforcing it so oft , may awaken even them that are asleep in the deepest security , if this doom be not already executed against them , and it hath actually seized upon them .

And I might refer you to many more of the like dreadful import in both Testaments ; but I 'll content my self with one in each . Ezek. 24.12 , 13 , 14. She hath wearied her self with lyes , and her great scum went not forth out of her : In thy filthiness is lewdness , because I have purged thee , and thou wast not purged ; thou shalt not be purged from thy filthiness any more , till I have caused my fury to rest upon thee : I the Lord have spoken it , it shall come to pass , and I will do it , I will not go back , I will not spare , neither will I repent ; according to thy ways , and according unto thy doings , shall they judge thee , saith the Lord God . Words so exaggerated , so keen , so pungent , they will pierce your hearts and move you , if they be not harder than the nether Mill-stone ; yea may penetrate the heart that is so hard , if the head , if the mind of the man , in whom it is , will dwell a little upon the meditation , the consideration of them .

The place in the New Testament , I would refer you to , is that pathetick word of our Saviour , recorded in the end of the Chapter , where my Text is : O Jerusalem , Jerusalem , which killest the prophets , and stonest them that are sent unto thee , how often would I have gathered thy children together , as an hen gathereth her brood under her wings , and ye would not . Behold your house is left unto yon desolate . I have met with as improper Allusions , and Paraphrases , tho I will not avow such an one , as it would be , should I gloss upon these words thus ; O sinners , sinners : who have killed your Ministers with their study , pains , and travel to bring you to repentance , and yet you would not rerepent : who have broken the hearts of them , whom I sent to you , by the stonyness of your hearts , how often , how fain , would I have gathered you to my self , have turn'd you from your sinful courses , and ye would not : therefore I 'll now trouble my self no more with you , I 'll give you up to your own hearts lusts , fill up the measure of your iniquities , that wrath may come upon you without measure , even to the utmost .

Lastly , To add no more , God will sharpen the edge , and envenom the point of his Sword of vengeance , by joyning contempt to his wrath , and scornful derision to the soreness of his fiery indignation , laughing at your destruction , and mocking when your fear comes upon you . And a great mind can bear smart better than reproach , and pain more easie than derision . Reproach will break those hearts with vexing sorrow , which all the words of God could not break with Godly Sorrow . He that sits in heaven shall laugh , the Lord shall have them in derision . Psal. ii . 4. The Lord shall laugh at him , for he seeth that his day is coming , Psal. xxxvii . 13. And there is nothing more astonishingly sad than Gods laughing , when with a just insulting he cryes Ah ha , I will ease me of my adversaries . I will avenge me of my enemies , Isa. i. 24.

These are some few of those many Righteous Comminations , of those affrighting menaces , by which the Spade of the Law is steeled , to dig about your Roots , and remove the cold and hungry Earth from them , which causes your barrenness in Gods Vineyard . These are the Share and Coulter of that Plough , by which we must breaks up the Fallow-ground of your Hearts : to kill the Thorns and Weeds , which choak the good Seed of the Word . Any one of them might , and should suffice to do the work , yet that they may profit you jointly , which have not done it singly . Take them in one view , it may bean whole volly may strike down that security , which would not fall before a single shot . I exhort you , I beseech you , I adjure you therefore , by all these put together , and by what ever else God's Holy Spirit may suggest to your own Consciences , of greater force and cogency . Repent , and bring forth fruits meet for Repentance , speedily , readily , faithfully , under those abundant helps , God affords you by the Gospel , and his Patience , which you have almost tired out , yet continues , a little longer to you . For , I assure you in his name .

1. God will do no more . 2. God can do no more . 3. Your kindest Intercessours will ask no more for you . 4. God charges them they should not . 5. He hath told them , he will not grant it , tho they do . 6. They will turn their Prayers against you , if you turn not . 7. Your own mouths will be stopt . 8. Or be opened in vain , for God will not regard your too late requests . 9. God will take the means away you yet injoy . 10. Or he will take away his Spirit and Blessing from them . 11. Or which is still worse , blast and curse them to you . 12. And avenge your long sinful hardness with final and judicial hardning .

And Lastly , Will expose you to eternal ignominy , and himself deride your folly .

But I must not only dig about you , but Manure you , not only apply the Corrosives of the Law , but the Cordials of the Gospel . Not only Thunder , could I do it , like a Boanerges , but like a Barnabas , both Shine and Rain upon you , those Consolations , which may refresh and chear you : Not only rip up your Breasts , and cut you to the Hearts with the Sword of Gods dreadful threatnings : but pour in the Balm of Gilead , into those Wounds that Sword hath made , to close and heal them . Not only use the Spade and Mattock , but such Tools , call them by what names you please , by which fresh amendment , warm and tender Mould , and mellow Earth , of a cherishing prolifick Nature may be applyed to your Roots , to the very Roots of your Hearts and Consciences . I mean the tender Mercies of our God ; his great and preticus Promises : the warm and cherishing blood of Jesus Christ .

Supposing therefore , and 't is my Heart's desire and Prayer to God , that it prove not a false supposition ; that what hath been said already , hath removed what might hinder , and hath laid bare your Roots , and made them open to receive the influence of what 's yet to follow . I now in the name of that God whose name is recorded , Exod. xxxiv . 6. As proclaimed by himself to be the Lord , the Lord God , Merciful and gratious , long-suffering , and abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity , trangression and sin ; tho he will by no means acquit the guilty : the wilfully impenitent , the stubbornly unfruitful . Who keepeth mercy for thousands , of them that turn to him , love him and keep his Commandments . Whose word it is : that When the wicked man turneth away from the wickedness that he hath committed : and doth that which is lawful and right , he shall save his soul alive . Because he considereth , and turneth away from all his transgressions , that he hath committed , he shall surely live , he shall not dye , Eze. xviii . 27 , 28. In the name of that God whose mercy endureth for ever , as David tells us twenty six times in one Psalm cxxxvi . Who not only sheweth Mercy , but delighteth in mercy . See the three last verses of the Prophet Micah , who not only saith , but sweareth , and that by himself , because he can swear by no greater : and sweareth by that which is greatest in himself , and dearest to himself , if any thing be greater , or dearer than other , that is by his Life , and by his Holiness . 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 dye O house of Israel , Eze. xxxiii . 11. My covenant will I not break , nor alter the thing that is gone out of my lips , Once have I sworn by my holiness that I will not lye unto David , Psal. lxxxix . 35. to his people that accept his Covenant , therefore the Covenant of Grace is called the Sure merc●es of David . I will make an everlasting covenant with you , even the sure me●cies of David , Isa. lv . iii. that is , with those that encline their Ears and come to him , that hear that their souls may live .

This God I say desireth not the death of the greatest sinner amongst you , nor the cutting down of the barrennest tree in all his Vineyard . But calls you with the most pressing importunity , and invites you with the most indubitable assurance , to turn to him , and that if you do so , you shall not dye .

To you who have been so long Fruitless , in so rich a Soyl , Planted on so very fruitful hills , upon Mount Sion , his Holy Hill his Church , his Gospel Church . Who have disappointed Gods expectation so often , so many years , as he hath come to look for Fruit , and have sent him away disappointed , grieved , provoked , because he found none . To you , and such as you I say . Behold ! Behold and wonder , wonder to amazement , to astonishment , at his superabounding goodness , and unwearied patience , that

First , He hath spared you to another year , notwithstanding not only your own forfeitures , and provocations by your past unfruitfulness , and the condemning Sentence which they extorted from him against you . But also the subtle Conspiracies , the bold design , the cruel and restless machinations of the Enemies of his Gospel , and your lives . Who in their proud hopes , and wicked purposes , had swallowed up all , and rooted up the whole Vineyard , and laid it desolate with all that grows therein , and you amongst the rest long since .

Secondly , He yet continues to bestow more cost and pains upon you , he is yet waiting to be gratious to you , he keeps up his Fence about his Vineyard , his double Fence . The Wall and Hedg , a Christian Magistracy , a Gospel Ministry , he yet causes you to injoy the labours of the Dressers of his Vineyard . He yet imploys laborers to Dress , to Prune , to Husband , to Cultivate those Plants , he might in justice have stubbed up long since . O admirable patience ! O adorable Compassions , from which alone it is that we are not consumed ! Let me apply to the Lords patience , what in another respect the Apostle speaks concerning mans , let patience have its perfect work . Let it lead us to Repentance , and while we continue Planted by the River side , by that stream which makes glad the City of God . Let us bring forth our Fruit in due season .

Thirdly , He declares himself willing to forget and forgive our past unfruitfulness , if it bear fruit , well , yet , yet after so long bearing none , if yet at last it thrive , under this last tryal , and answer this new husbandry bestowed upon it , it shall stand . He shall surely live , he shall not dy . God will blot out all your iniquities out of his remembrance . Wash you , make you clean , put away the evil of your doings from before mine eyes , cease to do evil , learn to do well , come now let us reason together saith the Lord : tho your sins be as scarlet they shall be as white as snow : tho they be red like crimson , they shall be as wooll , Isa. i. 16 , 17 , 18.

Fourthly , To assure our Faith , how all this may be done , and that it shall be done assuredly , he hath provided a security for his own glory . That we may attain all this , and yet he lose nothing , by conferring it upon us . Our Hearts would sink , and fail within us , and our Hands , our Faith could not be strong , if God were to lose , by what we hope to gain . if the receiving us to glory , must be by the eclipsing of his own glory . For he will never diminish that , for the advancement of which , all things were made by him , and for the sake of which , he doth all that he doth , or ever will do , that therefore his Mercy may be thus magnified safely , he hath provided how his Justice may be satisfied fully , and all his other Attributes retain their lustre and their brightness . He hath therefore raised up for us a mighty salvation in the house of his servant David , as he spake by the mouth of all his Holy Prophets since the world began . And to give us the clear knowledge of salvation by the remission of our sins : through the tender mercies of our God the day spring from on high hath visited us . He hath devised means , to bring home his banished , that they should not for ever be expelled from himself : that we may be delivered from going down to the pit . He hath found a ransom . He hath laid help upon one that is mighty , able to save to the utmost , all those that come to God by him . He spared not his own Son , but gave him to be a ransom for us , made him to be sin ( that is a sin offering ) for us , that we might become the righteousness of God in him , yea made him a curse for us , bear that curse of the Law , which we had deserved , that we might be delivered from it . God hath set forth his Son Jesus Christ , to be a propitiation through faith in his blood . And he is gone into Heaven to appear in the presence of God for us , so that if any man sin , we have an Advocate with the Father Jesus Christ the righteous , who is a propitiation for our sin ; and therefore If we confess our sins , he is faithful and just to forgive us our sins , and the blood of Jesus Christ his Son cleanseth us from all sin . And he hath revealed him to us , and publisht these glad tidings to us in his Gospel , which takes its name , its denomination hence , because in it , and by it , is made known to us those glad tidings of great joy , that the Son of God is become the Son of man , is now Emanuel , God with us , to be a Saviour to us .

Fifthly , He makes us the most free , kind , pathetick invitations , to come to him , to look unto him and be saved . He bids us to a Feast of fat things , which he hath slain and prepared , and of choice Wine , Wine upon the lees well refined . You shall scarce any where amongst men , tho the dearest to one another , and most delighted in each others conversation , meet with so passionate , so restless an importunity , as is exprest to bring in Guests to the Wedding Feast , Matth. xxii . and Luk. xiv . First a previous invitation before hand , then a liberal and sumptuous preparation , which might allure any man to partake of it . Then a sending forth servants to call them who were before bidden , then a sending forth other servants to inform them , what an extraordinary entertainment was provided , and again to let them know , the meat was on the Table , and their Lord staid for them , and would not sit down till they were come : and then other servants are posted away , some into the Streets and Lanes of the City , to search the very Lanes and by Allies where none but persons of the meanest rank dwell or converse ; others into the Country , into the Highways , where may be met Passengers of all degrees and qualities : and to the Hedges where the Beggers lye basking , or the Robbers lye sculking , to hide themselves , or look and wait to catch their prey ; and not only tell them they may come , if they please ; and shall be very welcome : but invite them heartily , press them earnestly , to come along wich them immediately , and if they be indifferent , whether they come or no , urge them and persuade them till you have made them willing , and if they continue still unwilling , even constrain and compel them to come in , and if when all this is done , some of them make such excuses , that nothing will prevail with them , find out others , in their room , and give not over , till the House be full , and the Table , be furnished as plentifully with Guests , as 't is nobly stored , and even loaden with provisions .

Ho every one that thirsteth come ye to the waters , and he that hath no mony come ye , buy and eat , come and buy wine and milk , without mony , and without price , Isa. lv . 1. Come unto me all ye that are weary and h●●vy laden , and I will refresh you , and you shall find rest , Matth. xi . 28. And the whole Bible is , as it were concluded and shut up , with that large and free and earnest invitation , which is so proclaimed , that the whole world is made to ring of it . He that hears first , as being nearest to the first sound , having charge to tell it unto others , and call to them that are remote , and out of hearing of the first publishers of it . The Spirit and the bride , God from Heaven , the Church on Earth say come . And let him that heareth say come . And let him that is a thirst come . And whosoever will , let him take the water of life freely , Rev. xxii . 17. And lest any should enlarge what God hath streitned or streiten , what God hath enlarged , and take off from the encouragement , which this invitation gives so universally , to all sinners to repent , and turn , and come in to God ; the words next following , may seem to have a peculiar aspect on what is immediately before declared in this 17. verse , now set down ( tho I would not confine them to that only ) verse 18. For I testifie to every one that heareth the words of the prophesie of this book , if any man shall add unto these things , God shall add unto him the plagues , that are written in this book , that is , if any man shall add to the conditions of this invitation , which assures acceptance to them who thirst , and so thirsting come to God , by Faith and Repentance ( if I may inoffensively subjoyn such a gloss ) as if it were so free , as even to exempt sinners from these terms , as necessary for their peace and safety , God will plague that man : then vers. 19. And if any man shall take away from the words of the Book of this Prophecy : God shall take away his part out of the Book of life , and out of the Holy City : and from the things which are written in this Book , that is , if any man shall deny any one to be capable of the benefit offered in this , so large and free , and universal , an invitation : who doth thirst after these waters of life , and so thirsting , shall come to them , repenting and believing , and willing and desirous to drink of them . He himself shall have no part in in them .

Sixthly . He that is the Amen , the true and faithful one , the God that cannot lie , gives you many great and precious promises , which are founded upon his word , that is more firm than the mountains : than the foundations of the Earth : than the Ordinances of Heaven : than the course of day and night in their Seasons : That he will abundantly pardon , that he will heal your back-slidings , and love you freely ; that he will blot out your iniquities , as a thick cloud ; that he will cast all your Tra●sgressions into the depth of the Sea , even that Ocean of Mercy which hath neither shore nor bottom : that whosoever comes to him , he will in no wise cast him out . And hundreds more of the like endearing and sweetest signification .

Seventhly . As if it were not enough on his part , to give us leave to be happy , he hath made it our duty to be so , and obliged us by the strictest commands , to that , which will infallibly render us so . He commands all men every where to repent . Act. 17.30 . This is his commandment , that we believe on the Name of his Son Jesus Christ , 1 John 3.23 . and that believing we might have life by his Name . John 20 , 31. And who dare question his sincerity ? as if he did not heartily desire , what he so earnestly injoyns ?

Eighthly . He steps down from the Throne of the Imperative Mood , to the humble Foot-stool of the Optative . 'T is a sign of weakness to fall to wishing , and an argument of impotence , to cry O si , O si ! to sigh out our Options . And yet the Omnipotent God disdains not to appear to us thus , to shew and express the pathos of his blessed mind , the vehemency with which he desires our good and wellfare : Oh that there were such an heart in them , Deut. 5.29 . Oh that they were wise , Deut , 32.29 . Oh that my people had hearkened unto we , Psal. 81.13 . Oh that thou hadst hearkened to my commandments . Isa. 48.18 . Whose heart would it not break , with shame and sorrow , to hear an holy God breathing out the longing desires of his heart , in this wise , that we may he assured of his hearty readiness in accepting us , when we perform , what he wishes with such assumed passions , that we would perform ?

Ninthly . He stoops yet lower , and does what is infinitely indecent , ( I will not say for him to do ) but I must say , for us to occasion him to do , and more to suffer him to continue to do ; but most of all , to suffer him to do in vain , that is to intreat us , pray us , woe us , beseech us to accept his mercy , to pity our selves , to be reconciled to him , and to accept his pardon , which he offers ready sealed , and to touch that Golden Scepter , which he reaches out from Heaven to us . Abraham sent but once to take a wife for his Son Isaac , from amongst his Kindred , and a short woing , by a servant serv'd the turn , when they saw the Bracelets , and the Jewels , and the Ear-rings , and heard the rest reported , how soon do they yield and send away Rebeckah ? Gen. 24. Yet God sends one Embassador , one Paranymph , and Spokes-man after another , to woe , to court us to be Brides to the true Isaac , the Heir of all things ; who is become our Kinsman , and hath all the right imaginable to claim us to himself , and offers more Dower than we can ask , to joyncture us in the whole Land of Promise , to settle upon us the inheritance which is incorruptible , and undefiled , which fades not away , reserved in Heaven : to give us an eternal Kingdom : yea , the eternal King himself to be our everlasting Portion : and is it possible to doubt his willingness to conclude the Match after all this ?

Tenthly . But to make all sure , beyond all possibility of any rational ground , to remain , to stick and scruple at his heartiest reality , in designing our happiness he adds to all the rest , his Oath , which puts an end to Controversies . God being willing more abundantly to shew unto the Heirs of Promise , the immutability of his Counsel , confirm'd it by an Oath , that by two immutable things , in which it was impossible for God to lie , we might have strong consolation . Heb. 6.17 , 18. Two things , that is his Promise , and his Oath upon his promise : or , two things , the two by which he swears , his life , his holiness , as if he had said , as true as I am a living God , as true as I am an holy God , I will pardon you , I will yet spare you , if yet at last you bring forth good fruit ; let me never be esteemed a living God , never accounted an holy God more , if I do not ; or two things , ( I use this only allusively , I urge it not as the proper meaning of the place ) God swears by the two Sacraments ; for a Sacrament is an Oath . As truly as this water , which I now touch , and lay my hand upon , will wash what is foul , and make it clean , soak what is hard , and make it soft , quench what is kindled , and put out its burning , refresh what is scorched , and make it fruitful , and slack his thirst who drinks it , and chear and revive his spirits ; so shall the Blood and Spirit of my Son , which I will pour out upon all who thirst for it , and are willing to receive it , do for them proportionably in their Souls ; cleanse , soften , quench , satisfie , and make them fruitful ; and as truly as this Bread will nourish them who eat it , and become the staff of their lives , and as truly as this Wine will chear the hearts of them that drink it , so truly , so certainly , shall the Body and Blood of my Son , which I here freely and heartily offer to you , nourish and cherish you unto eternal life , if you will indeed by faith receive it , and feed upon it .

Eleventhly . He will make your Estate , as happy as if you had come sooner , provided you come now in earnest , without more delay : They received every one a penny , and there are last who shall be first .

Twelfthly . He 'll not twit you , or upbraid you with your coming late . He giveth liberally , and uphraideth not . Nay , he will himself be thy Apologist , and against them who reproach thee for labouring but one hour , he will plead thy Cause , Friend , I do thee no wrong , is thy eye evil , because I am good ? Is it not lawful for me to do what I will with mine own : I will give to this last , as unto thee . Matth. 20.14 .

This is a little of the much , that might be said upon this Argument , a little of that mellow prolifick earth , to be laid to your Roots , God Almighty set it home by the hand of his own Spirit , and in his name I do assure you , if either this digging , or this dunging , these threatnings , or those promises , either singly , or both joyntly , prevail to make you yet fruitful : God will assuredly spare you , and repeal his sentence given out against you . But then you must do it quickly . Agree with thy Adversary quickly , whilst thou art in the way with him : Look upon this as the last year of Gods patience to this Church , and to thy self , if thou mend not ; nay , as the last day , To day if ye will hear his voice ; nay , this present now , now , now is the day of Salvation , now is the accepted time .

Behold , 't was a wonder he came so oft , again and again , and 't is a wonder , a miracle of mercy , he hath added another years patience in our circumstances , therefore now , lay hold upon God , that he depart not , now catch hold of his hand , which is lift up to fetch the fatal stroak , and catch , and hold it fast , before the blow fall ; by faith , by prayer , and by repentance . Happy we , 't is not too late already , the next may never be , or may be too late : When the master of the House is once risen , when the door is lock'd , when the Market is over , and the Shops are shut up ; 't is then too late , and in vain to endeavour that which might have been dispatch'd with ease in convenient season . Who knows but some of you would next year , nay , next week , nay , it may be too morrow give ten thousand worlds , if you had them , to redeem the opportunities you now enjoy , to have the offers made you again , I am now making you in the Name of a most Gracious God , and be in a capacity to receive them . Oh therefore for God , for Christ's sake , for the Churches sake , for Posterity sake , and for your own souls sake , improve this year , this month , this very day , and moment : to resolve to be presently fruitful , and to fulfil those Resolutions .

But know , that as your acceptance of this last invitation , shall blot out the remembrance of all your former Refusals . So your adding another refusal to your too many former ones , will aggravate them , and multiply your guilt , and God's wrath , as a third and fourth figure , added to two before them , multiplies Vnites and Tens into Hundreds and Thousands . And your despising the Riches of his Goodness , Long-suffering and Forbearance , and refusing to be led to repentance by them will prove a treasuring up unto your selves whole stores of wrath , against the day of wrath , from which God grant your speedy and sincere Repentance , and bringing forth fruits meet for it , in amendment of life , ( which alone can do it ) may effectually deliver you . Amen .

FINIS .

Books lately Printed for , and sold by , Nathanael Ranew at the Kings Arms in St. Pauls Church-Yard .

In Folio .

THE Principles of Christian Religion ; with a large Body of Divinity , Methodically and Familiarly handled by way of Question and Answer , for the use of Families : together with Immanuel , or the Mystery of the Incarnation of the Son of God . By the most Reverend James Usher , late Arch-Bishop of Armagh : to which is now added in this seventh Edition twenty Sermons Preached at Oxford before His Majesty , and elsewhere , perused and published by his Lordship , with the Life of the Author , containing many remarkable passages , and an Alphabetical Table never before extant .

In Quarto .

Reflections on Dr. Stillingfleet's Book , of the Unreasonableness of Separation . By a Conformist Minister in the Country ; in order to Peace .

Some Additional Remarks on the Late Book of the Reverend Dean of S. Pauls , intituled , The Unreasonableness of Separation . By a Conformable Clergy-man .

Argumentum ad Hominem ; or an Argument against Protestants , who hold that Papists , qua tales ; or , living , and dying Papists may be saved . By Thomas Whorwood .

Divine Providence , the Support of good men under all Events . A Sermon Preached before the Lord Mayor , &c. at Guild-Hall Chappel . By William Shelton , Rector of S. James Colchester .

Durus Sermo , or Aenigma moriendi : The Mystery of Dying Daily : in a Sermon Preached in Plimouth , at the Funeral of Mistress Joan Warren . By William Pyke , M. A. and Rector of Stokeclimsland in the County of Cornwal .

A Plea for Moderation ; or a Stricture upon the Ecclesiasticks of our Times .

The Evidence of things not seen , or divers Scriptural , and Philosophical Discourses ; concerning the state of good and holy men after death . By that eminently Learned Divine , Moses Amyraldus ; Translated out of the French Tongue , by a Minister of the Church of England .

Octavo .

Natural Theology , or the Knowledge of God from the Works of Creation ; accommodated , and improved to the Service of Christianity . By Matthew Barker .