Of the Commandments. (22) to Of the Commandments. (24)

Of the Commandments. (22)

Vse I. Inform. First Branch. It justifies God in condemning Sinners at the last Day. Sinners deserve Wrath, and it is no Injustice to give them that which they deserve. If a Malefactor deserves Death, the Judge doth him no wrong in condemning him.

2d. Br. See what a great Evil Sin is, which exposeth a Person to God's Wrath for ever. You may know the Lion by his Paw: And you may know what an evil thing sin is by the Wrath and Curse it brings. When you see a Man drawn upon an Hurdle to Execution, you conclude he is guilty of some Capital Crime that brings such a Punishment. When a Man lies under the Torrid Zone of God's Wrath, and roars out in Flames, then say, How horrid an Evil is Sin! They who now see no Evil in Swearing, or Sabbath-breaking, they will see it look black in the Glass of Hell-Torments.

3d. Br. See here an Hand-writing upon the Wall; here is that which may check a Sinners Mirth. He is now brisk and frolick, he chants to the sound of the Viol, and invents Instruments of Musick. Amos 6.5. He drinks stollen Waters, and saith they are sweet. Oh! but let him remember that the Wrath and Curse of God hang over him, which will shortly (without Repentance) be executed on him. Dionisius thought, as he sat at Table, he saw a naked Sword hang over his Head. The Sword of God's Justice hangs over a Sinner; and when the slender Thread of Life is cut asunder, the Sword falls upon him. Rejoyce, O young Man, in thy Youth, and let thy Heart cheer thee in the Days of thy Youth, Eccles. 11.9. But know thou for all these things God will bring thee into Iudgment. For a drop of Pleasure thou must drink a Sea of Wrath. Your Pleasure cannot be so sweet, as Wrath is bitter. The Delights of the Flesh cannot countervail the Horror of Conscience. Better want the Devils Honey, than be so stung with the Wrath of God. The Garden of Eden, (which signifies Pleasure) had a Flaming Sword placed at the East-end of it, Gen. 3.24.

The Garden of carnal and sinful Delight is surrounded with the Flaming Sword of God's Wrath.

Vse II. Reproof. It reproves the Stupidity of Sinners, who are no more affected with the Curse and Wrath of God which is due to them. Isa. 44.19. No Man considereth in his Heart. If they were in Debt, and were ready to have the Serjeant Arrest them, they would be affected with that: But tho the fierce Wrath of God is ready to Arrest them, they remember not. A Beast, tho he hath no Shame, yet he hath Fear; he is afraid of Fire. But Sinners are worse than Bruitish, they fear not the Fire of Hell till they are in it. Most have their Conscience asleep or feared; but when they shall see the Vials of God's Wrath dropping, then they will cry out as Dives, O I am tormented in this Flame! Luke 16.24.

Vse III. Exhort. 1. Let us Adore God's Patience, who hath not brought this Wrath and Curse upon us all this while. We have deserved Wrath, yet God hath not given us our Desert. We may all subscribe to that, Psalm 103.8. The Lord is slow to Anger. And ver. 10. He hath not rewarded us according to our Iniquities. God hath deferred his Wrath, and given us space to repent, Rev. 2.21. God is not like an hasty Creditor, that requires the Debt, and gives no time for the Payment. He shoots off his Warning-Piece, that he may not shoot off his Murdering-Piece. 2 Pet. 3.9. The Lord is long-suffering to us-ward, not willing that any should perish. God adjourns the Assizes, to see if Sinners would turn; he keeps off the storm of his Wrath. But if Men will not be warned, let them know, that long Forbearance is no Forgiveness.

2d. Br. Let us labour to prevent the Wrath we have deserved. How careful are Men to prevent Poverty or Disgrace! Oh labour to prevent God's Eternal Wrath, that it may not only be deferred but removed.

Quest. What shall we do to prevent, and escape Wrath to come?

Answ. 1. By getting an Interest in Jesus Christ. Christ is the only Skreen to stand between us and the Wrath of God. He did feel God's Wrath, that they who believe in him should never feel it. 1 Thess. 1.10. Iesus hath delivered us from Wrath to come. Nebuchadnezzar's Fiery Furnace was a Type of God's Wrath, and that Furnace did not singe the Garments of the Three Children, nor was the smell of Fire upon them, Dan. 3.27. Jesus Christ went into the Furnace of his Fathers Wrath, and those that believe in him, the smell of the Fire of Hell shall never pass upon them.

2. If we would prevent the Wrath of God, let us take heed of those sins which will bring the Wrath of God. Edmund, Successor of Anselm, hath a Saying, I had rather leap into a Furnace of Fire, than willingly commit a Sin against God. There are several fiery sins we must take heed of, which will bring the Fire of God's Wrath.

(1.) The Fire of Rash Anger. Some who profess Religion, yet cannot bridle their Tongue; they care not what they say in their Anger, they will curse their Passions. St. Iames saith, The Tongue is set on Fire of Hell, Chap. 3.6. O take heed of a Fiery Tongue, le[gap]t it bring thee to Fiery Torment. Dives begg'd a Drop of Water to cool his Tongue: St. Cyprian saith, He had offended most in his Tongue, and now that was most set on Fire.

2. Take heed of the Fire of Malice. Malice is a malignant Humour, whereby we wish Evil to another. It is a Vermin lives on Blood, it studies Revenge. Caligula had a Chest where he kept deadly Poysons for them he had Malice against. The Fire of Malice brings Men to the Fiery Furnace of God's Wrath.

3. Take heed of the Sin of Vncleanness. Heb. 13.4. Whoremongers and Adulterers God will judge. Such as burn in Uncleanness, are in great Danger to burn one Day in Hell. Let one Fire put out another; let the Fire of God's Wrath put out the Fire of Lust.

3d. Br. To you who have a well-grounded hope, that you shall not feel this Wrath which you have deserved, let me exhort you, 1. To be very thankful to God, who hath given his Son to save you from this tremendous Wrath. Iesus hath deliver'd you from Wrath to come. The Lamb of God was scorch'd in the Fire of God's Wrath for you: Christ did feel the Wrath which he did not deserve, that you may escape the Wrath which you have deserved. Pliny observes, that there is nothing better to quench Fire than Blood. Christ's Blood hath quench'd the Fire of God's Wrath for you. Vpon me, upon me be the Curse, said Rebecka to Iacob, Gen. 27.13. So said Christ to God's Justice, Upon me be the Curse, that my Elect

may inherit the Blessing. 2. Be patient under all the Afflictions which you endure. Affliction is sharp, but this is not Wrath, this is not Hell. Who would not willingly drink in the Cup of Affliction, that knows he shall never drink in the Cup of Damnation? Who would not be willing to bear the Wrath of Men, that knows he shall never feel the Wrath of God?

Christian, tho thou mayst feel the Rod, thou shalt never feel the bloody Ax. Austin once said, Strike, Lord, where thou wilt, if sin be pardoned. So say, Afflict me, Lord, as thou wilt in this Life, seeing I shall escape Wrath to come.

Quest. What doth God require of us, that we may escape the Wrath and Curse due to us for Sin?

Answ. Faith in Iesus Christ, Repentance unto Life, with the diligent use of all the outward means, whereby Christ communicateth to us the Benefits of Redemption.

I begin with the First, Faith in Iesus Christ, Rom. 3.25. Whom God hath set forth to be a Prop[gap]tiation through Faith in his Blood. The great Priviledge in the Text is, to have Christ for a Propitiation, which is not only to free us from God's Wrath, but to ingra[gap]iate us into God's Love and Favour. And the Means of having Christ to be our Propitiation is, Faith in his Blood. There is a two-fold Faith, Fides quae creditur, (i. e.) The Doctrine of Faith; and Fides qua creditur, (i. e.) the Grace of Faith. The Act of Justifying Faith lies in Recumbency: We do [gap], Rest on Christ alone for Salvation. As a Man that is ready to drown, catcheth hold on the Bough of a Tree. So a poor trembling Sinner seeing himself ready to perish, catcheth hold by Faith on Christ the Tree of Life, and so is saved. The Work of Faith is the Holy Spirit; therefore Faith is called the Fruit of the Spirit, Gal. 5.22. Faith doth not grow in Nature, it is an outlandish Plant, a Fruit of the Spirit. This Grace of Faith is Sanctissimum humani pectoris Bonum; of all others the most precious rich Faith, and most Holy Faith, and Faith of Gods Elect. Hence it is called Precious Faith, 2 Pet. 1.1. As Gold is the most precious among the Metals, so is Faith among the Graces. Faith is the Queen of the Graces: Faith is the Condition of the Gospel. Thy Faith hath saved thee, Luke 7.50. Not thy Tears. Faith is the Vital Artery of the Soul, it animates it. Hab. 2.4. The Iust shall live by his Faith. Unbelievers, tho they breathe, yet want Life. Faith is (as Clemens Alexandrinus calls it) a Mother-Grace; it excites and invigorates all the Graces: Not a Grace stirs till Faith sets it awork. Faith sets Repentance awork; 'tis like Fire to the Still. Faith sets Hope awork. First we believe the Promise, then we hope for it. Did not Faith feed the Lamp of Hope with Oyl, it would soon die. Faith sets Love awork. Gal. 5.6. Faith which worketh by love. Who can believe in the Infinite Merits of Christ, and his Heart not ascend in a Fiery Chariot of Love? Faith is a Catholicon, or Remedy against all Troubles: A Sheat-Anchor we cast out into the Sea of God's Mercy, and are kept from sinking in Despair. Other Graces have done worthily; but thou (O Faith) excellest them all. Indeed in Heaven Love will be the chief Grace; but while we are here militant, Love must give place to Faith. Love takes possession of Glory, but Faith gives a Title to it. Love is the crowning Grace in Heaven, but Faith is the conquering Grace upon Earth. 1 Iohn 5.4. This is the Victory that overcometh the World, even our Faith. Faith carries away the Garland from all the other Graces. Other Graces help to sanctifie us, but it is Faith only that hath the Honour to Justifie. Rom. 5.1. Being justifyed [gap], By Faith.

Quest. But how comes Faith to be so precious?

Ans. Not as it is a more holy Quality, or as if it had more Worthiness than other Graces, but respectu Objecti, As it lays hold on Christ the blessed Object, and fetcheth in his Fulness,

Iohn 9.16. Faith in it self consider'd, is but manus mendica, The Beggar's Hand: But as this Hand receives the rich Alms of Christ's Merits, so it is precious, and doth Challenge a Superiority over the rest of the Graces.

Vse I. 1st. Br. Of all Sins beware of the Rock of Vnbelief. Heb. 3.12. Take heed lest there be in any of you an evil Heart of Vnbelief. Men think as long as they are not Drunkards or Swearers, it is no great matter to be Unbelievers. This is the Gospel-sin, it dies your other Sins in Grain.

1. Unbelief is a Christ-reproaching Sin. Unbelief disparageth Christ's Infinite

Merit, as if it could not save. Unbelief makes the Wound of Sin to be broader than the Plaister of Christ's Blood. This is an high Contempt offered to Christ, and is a deeper Spea[gap] than that which the Jews thrust into his Side.

2. Unbelief is an Vngrateful Sin. Ingratus vitandus est ut dirum scelus tellus ipsa foedius nihil creat. Ingratitude is a Prodigy of Wickedness. Unbelief is ungrateful, being against the richest Mercy. Suppose a King should redeem a Captive, and to redeem him should part with his Crown of Gold from his Head; and when he had done this, should say to the Man redeem'd, All I desire of thee in lieu of my Kindness, is, to believe that I love thee. Now if he should say, No, I do not believe any such thing. Or, That thou carest not at all for me. I appeal to you, Were not this odious Ingratitude? So is the Case here, God hath sent his Son to shed his Blood; now God requires only to believe in him, that he is able and willing to save us. No, saith Unbelief, his Blood was not shed for me, I cannot perswade my self that Christ hath any purpose of Love to me. Is not this horrid Ingratitude? And this inhanceth a Sin, and makes it of a Crimson Colour.

3. Unbelief is a Leading Sin. It is the Breeder of Sin. Qualitas malae vitae initium sumit ab infidelitate. Unbelief is a Root-sin, and the Devil labours to water this Root, that the Branches may be fruitful. (1.) Unbelief breeds Hardness of Heart: Therefore they are put together, Mark 16.14. Christ upbraided them with their Vnbelief and Hardness of Heart. Unbelief breeds the Stone of the Heart. He who believes not in Christ, is not affected with his Sufferings, he melts not in Tears of Love. Unbelief freeth the Heart; first it defiles, and then it hardens. (2.) Unbelief breeds Profaneness. An Unbeliever will stick at no sin; neither at Fals[gap] Weights nor False Oaths. He will swallow down Treason. Iudas was first an Unbeliever, and then a Traitor, Iohn 6.64. He who hath no Faith in his Heart, will have no Fear of God before his Eyes.

4. Unbelief is a Wrath-procuring Sin; 'tis Inimica Salutis, Bern. Iohn 3.18. Iam condemnatus est, [gap], Dying so, he is as sure to be condemned as if already. Iohn 3.36. He that believeth not on the Son, the Wrath of God abideth on him. He who believes not in the Blood of the Lamb, must feel the Wrath of the Lamb. The Gentiles that believe not in Christ, will be as well damned as the Jews who blaspheme him. And if Unbelief be so fearful and damnable a Sin, shall we not be afraid to live in it?

2d. Br. All Graces set Faith awork on Christ. Iohn 3.15. That whosoever believeth in him should not perish. Eph. 6.16. [gap], Above all taking the Shield of Faith. Say as Queen Esther, I will go in to the King, and if I perish I perish. She had nothing to encourage her, she ventur'd against Law, yet the Golden Scepter was held forth to her. We have Promises to encourage our Faith. Iohn 6.37. He that cometh unto me I will in no wise cast out. Let us then advance Faith by an holy Recumbency on Christ's Merits. Christ's Blood will not justifie without believing: They are both put together in the Text, Faith in his Blood. The Blood of God, without Faith in God, will not save. Christ's Sufferings are the Plaister to heal a Sin-sick Soul, but this Plaister must be apply'd by Faith. 'Tis not Money in a rich Man's Hand, tho' offered to us, will enrich us, unless we receive it. So it is not Christ's Vertues or Benefits will do us good, unless we receive them by the Hand of Faith. Above all Graces set Faith on Work. Remember this Grace is most acceptable to God, and that upon many accounts.

(1.) Because it is a God-exalting Grace. It glorifies God, Rom. 4.20. Abraham being strong in Faith, gave Glory to God. To believe that there's more Mercy in God and Merit in Christ than Sin in us, and that Christ hath answered all the Demands and Challenges of the Law, and that his Blood hath fully satisfied for us; this is in an high Degree to honour God. Faith in the Mediator brings more Glory to God than Martyrdom, or the most Heroick Act of Obedience.

2. Faith in Christ is so acceptable to God, because it is such a Self-denying Grace; it makes a Man go out of himself, renounce all Self-righteousness, and wholly rely on Christ for Justification. Faith is very humble, it confesseth its own Indigence, and lives wholly upon Christ. As the Bee sucks Sweetness from the Flower, so Faith sucks all its Strength and Comfort from Christ.

3. Faith is a Grace so acceptable to God, because by Faith we present a Righteousness to God which doth best please him. We bring the Righteousness of Christ into the Court, which is called the Righteousness of God, 2 Cor. 5.21. To bring Christs Righteousness, is to bring Benjamin with us. A Believer may say, Lord, it is not the Righteousness of Adam, or of the Angels, but of Christ who is God-Man,

Man that I bring before thee. The Lord cannot choose but smell a sweet Savour in Christ's Righteousness.

Of the Commandments. (23)

Vse II. Trial. Let us try our Faith; there is something which looks like Faith, and is not. Pliny saith there is a Cyprian Stone, which is in Colour like a Diamond, but it is not of the right kind. There is a false spurious Faith in the World. Some Plants have the same Leaf with others, but the Herbalists can distinguish them by the Root and Taste. Something may look like true Faith, but it may be distinguished several ways.

(1.) Trial. True Faith is grounded upon Knowledge: Knowledge carries the Torch before Faith. There is a Knowledge of Christ's Orient Exercises, Phil. 3.8. He is [gap], all made up of Love and Beauty. True Faith is a Judicious Intelligent Grace, it knows whom it believes, and why it believes. Faith is seated as well in the Vnderstanding as the Will: It hath an Eye to see Christ, as well as a Wing to fly to him. Such therefore as are invailed with Ignorance; or have only an Implicit Faith, to believe as the Church believes, have no true genuine Faith.

(2.) Faith lives in a broken Heart. Mark 9.24. He cryed out with Tears, Lo! I believe. True Faith is always in an Heart bruised for Sin: Such therefore whose Hearts were never touched for Sin, have no Faith. If a Physician should tell us there were an Herb would help us against all Infections, but it always grows in a watery place: If we should see an Herb like it in Colour, Leaf, Smell, Blossom, but it grows upon a Rock, we would conclude this were the wrong Herb. So saving Faith doth always grow in an Heart humbled for Sin; it grows in a weeping Eye, a watry Conscience: Therefore if there be a shew of Faith, but it grows upon a Rock, an hard impenitent Heart, this is not the true Faith.

(3.) True Faith is at first nothing but an Embryo, it is minute and small; it is full of Doubtings, Temptations, Fears: It begins in Weakness. It is like the smoaking Flax, Matth. 12.20. It smoaks with Desires, but doth not flame with Comfort. It is at first so small, that it is scarce discernable. Such as at the first dash have a strong Perswasion that Christ is theirs, who leap out of Sin into Assurance; their Faith is false and spurious. That Faith which is come to its full Stature on its Birthday, is a Monster. The Seed that sprung up suddenly withered, Matth. 13.5.

(4.) Faith is a Refining Grace, it consecrates and purifies. Moral Vertue may wash the out-side, Faith washeth the in-side. Acts 15.9. Having purified their Hearts by Faith. Faith makes the Heart a Sacrary or Temple, with this Inscription, Holiness to the Lord. Such whose Hearts have Legions of Lusts in them, were never acquainted with true Faith. For one to say he hath Faith, yet lives in Sin, is as if one should say he were in Health, yet his Vitals are perished. Faith is a Virgin-Grace, it is joyn'd with Sanctity. 1 Tim. 3.9. Holding the Mystery of Faith in a pure Conscience. The Jewel of Faith is always put in the Cabinet of a pure Conscience. The Woman that touch'd Christ by Faith, fetch'd an healing and cleansing Vertue from him.

(5.) True Faith is Obediential. Rom. 16.26. The Obedience of Faith. Faith melts our Will into the Will of God. If God commands Duty, (tho cross to Flesh and Blood) Faith obeys. Heb. 11.8. By Faith Ab[gap]aham obeyed. Faith doth not only believe the Promise, but obey the Command. It is not having a Speculative Knowledge will evidence you to be Believers: The Devil hath Knowledge; but that which makes him a Devil is, he wants Obedience.

6. True Faith is encreasing, Rom. 1.17. From Faith to Faith: (i. e.) From one Degree of Faith to another. Faith doth not lie in the Heart as a Stone in the Earth, but as Seed in the Earth, it grows. Ioseph of Atimathea was a Disciple of Christ, but afraid to confess him, afterwards he went boldly to Pilate, and begg'd the Body of Jesus, Iohn 19.36. And a Christians Encrease in Faith is known two ways.

1. By Stedfastness. He is a Pillar in the Temple of God. Col. 2.7. Rooted and built up in him, and stablished in the Faith. Unbelievers are Scepticks in Religion, they are unsettled; they question every Truth. But when the Faith is on the encreasing Hand, it doth Stabilire animum, it doth corroborate a Christian; he is able to prove his Principles; he holds no more than he will die for. As that Martyr Woman said, I cannot dispute for Christ, but I can burn for him. An encreasing Faith is not like a Ship in the midst of the Sea, that fluctuates, and is tossed upon the Waves, but like a Ship at Anchor, which is firm and stedfast.

2. A Christians Encrease in Faith is known by Strength. He can do that now which he could not do before. When one is Man-grown, he can do that which he was not able to do when he was a Child: He can carry an heavier Burden: So a Christian can bear Crosses with more Patience.

Obj. But I fear I have no Faith, it is so weak.

Resp. If you have Faith, tho but in its Infancy, be not discouraged. For, (1.) A little Faith is Faith, as a Spark of Fire is Fire. (2.) A weak Faith may lay hold on a strong Christ: A weak Hand can tie the Knot in Marriage as well as a strong. She in the Gospel, who but touch'd Christ, fetch'd Vertue from him. (3.) The Promises are not made to Strong Faith, but to True. The Promise doth not say, He who hath a Giant-faith, who can believe God's Love through a Frown, who can rejoyce in Affliction, who can work Wonders, remove Mountains, stop the Mouth of Lions, shall be saved; but whosoever believes, be his Faith never so small. A Reed is but weak, especially when it is bruised, yet the Promise is made to it, Matth. 12.20. A bruised Reed he will not break. (4.) A weak Faith may be Fruitful. Weakest things multiply most. The Vine is a weak Plant, but it is Fruitful. The Thief's Cross, which was newly converted, was but weak in Grace; but how many precious Clusters grew upon that tender Plant! Luke 23.40. He chi[gap]les his Fellow-Thief, Dost not thou fear God? He Judgeth himself, We indeed suffer justly. He believes in Christ when he said, Lord. He makes a Heavenly Prayer, Remember me when thou comest into thy Kigdom. Weak Christians may have strong Affections. How strong is the first Love, which is after the first planting of Faith! (5.) The weakest Believer is a Member of Christ, as well as the strongest; and the weakest Member of the Body Mystical shall not perish. Christ will cut off rotten Members, but not weak Members. Therefore Christian, be not discouraged: God who would have us receive them that are weak in Faith, Rom. 14.1. will not himself refuse them.

II. The Second means whereby we escape the Curse and Wrath due to Sin, is by Repentance.

Acts 11.18. Then hath God also to the Gentiles granted Repentance unto Life.

Repentance seems to be a bitter Pill to take, but it is to purge out the bad Humour of Sin. Repentance is by some Antinomian Spirits cryed down as a Legal Doctrine; but Christ himself preached it. Matth. 4.17. From that time Iesus began to Preach, and to say, Repent, &c. And in his last Farewell, when he was ascending to Heaven, he commanded that Repentance should be Preached in his Name, Luke 24.37. Repentance is a pure Gospel-Grace. The Covenant of Works would not admit of Repentance: It cursed all that could not perform perfect and personal Obedience, Gal. 3.10. Repentance comes in by the Gospel; it is the Fruit of Christ's Purchase, that Repenting Sinners shall be saved. Repentance is wrought by the Ministry of the Gospel, while it sets before our Eyes Christ Crucified. Repentance is not Arbitrary, but Necessary; there is no being saved without it. Luke 13.3. Except ye repent, ye shall all likewise Perish. And we may be thankful to God, that he hath left us this Plank after Shipwrack.

(1.) I shall show the Counterfeits of Repentance.

1. Natural Softness and Tenderness of Spirit. Some have a tender Affection arising from their Complexion, whereby they are apt to weep and relent when they see any Object of Pity. These are not Repenting Tears: For many weep to see anothers Misery, who cannot weep at their own Sin.

2. Counterfeit, Legal Affrightments. A Man hath lived in a course of Sin; at last he is made a little sensible, he sees Hell ready to devour him, and he is filled with Anguish and Horror; but within a while the Tempest of Conscience is blown over, and he is quiet: Then he concludes he is a true Penitent, because he hath felt some bitterness in Sin. This is not Repentance. Iudas had some trouble of Mind. If Anguish and Trouble were sufficient to Repentance, then the Damned should be most penitent, for they are most in Anguish of Mind. There may be Trouble of Mind where there is no grieving for the Offence against God.

3. Counterfeit, a slight superficial Sorrow. When God's Hand lies heavy upon a Man, (he is sick or lame) he may vent a Sigh or Tear, and say, Lord, have Mercy; yet this is no true Repentance. Ahab did more than all this; 1 Kings 21.27. He rent his Cloaths and fasted, and lay in Sackcloth, and went softly. His Cloaths were rent, but not his Heart. The Eye may be Watery, and the Heart Flinty. An Apricock may be soft without, but it hath an hard Stone within.

4. Counterfeit, Good Motions arising in the Heart. Every good Motion is not Repentance. Some think if they have Motions in their Hearts to break off their Sins, and become Religious, this is Repentance. As the Devil may stir up bad Motions in the Godly, so the Spirit of God may stir up good Motions in the Wicked. Herod had many good Thoughts and Inclinations stirr'd up in him by Iohn Baptist's Preaching, yet he did not truly repent, for he still lived in Incest.

5. Counterfeit, Vows and Resolutions. What Vows and Solemn Protestations do some make in their Sickness, if God recover them they will be new Men, but afterwards are as bad as ever! Ier. 2.20. Thou saidst, I will not transgress. Here was a Resolution, but for all this she ran after her Idols. Vnder every green Tree thou wanderest, playing the Harlot.

6. Counterfeit, Leaving off some gross Sin. But that is a Mistake: For, (1.) A Man may leave some Sins, and keep other. Herod did reform many things amiss, but kept his Herodias. (2.) An old Sin may be left to entertain a new. A Man may leave off Riot and Prodigality, and turn Covetous. This is to exchange a Sin. These are the Counterfeits of Repentance. Now if you find that yours is a Counterfeit Repentance, and you have not repented aright, mend what you have done amiss: As in the Body, if a Bone be set wrong, the Chyrurgeon hath no ways but to break it again, and set it right. So must you do by your Repentance, if you have not repented aright; you must have your Heart broken again in a Godly Manner, and be more deeply afflicted for Sin than ever. And that brings me to the Second, to show wherein True Repentance consists. It consists in Two things.

(1.) Humiliation. Lev. 26.41. If their Vncircumcised Hearts be humbled. There is (as the School-men) a two-fold Humiliation, or breaking of the Heart. 1. Attrition: As when a Rock is broken in pieces, this is done by the Law, which is an Hammer to break the Heart. 2. Contrition; as wh[gap]n Ice is melted into Water. This is done by the Gospel, which is as a Fire to melt the Heart, Ier. 23.9. It is the Sence of abused kindness causeth Contrition.

(2.) Transformation, or Change. Rom. 12.2. Be ye transformed by the renewing of your Mind. Repentance works a Change in the whole Man: As Wine put into a Glass where Water is, the Wine runs into every part of the Water, and changeth its Colour and Taste. So true Repentance doth not rest in one part, but diffuse and spread it self into every part.

1. Repentance causeth a Change in the Mind. Whereas before a Man did like Well of Sin, and say in Defence of it, as Ionah, I did well to be angry, Chap. 2.9. So, I did well to Swear, and break the Sabbath. When once a Man becomes a Penitent, his Judgment is chang'd, he now looks upon Sin as the Greatest Evil. The Greek Word for Repentance, [gap], signifies After-Wisdom. When having seen how deformed and damnable a thing Sin is, we change our Mind. Paul, before Conversion, verily thought he ought to do many things contrary to the Name of Iesus, Acts 26.9. But when he became a Penitent, now he was of another Mind. Phil. 3.8. I count all things but loss for the Excellency of the Knowledge of Christ Iesus. Repentance causeth a Change of Judgment.

2. Repentance causeth a Change in the Affections, which move under the Will, as the Commander in Chief. Repentance doth metamorphize the Affections. It turns rejoycing in Sin into Sorrow for Sin: It turns Boldness in Sin into holy Shame: It turns the Love of Sin into Hatred. As Amnon hated Tamar more than ever he loved her, 2 Sam. 13.15. So the true Penitent hateth Sin more than ever he loved it. Psal. 119.104. I hate every false way.

3. Repentance works a Change in the Life. Tho Repentance begins at the Heart, it doth not rest there, but goes into the Life. I say it begins at the Heart. Ier. 4.14. O Ierusalem, wash thy Heart. If the Spring be corrupt, there can no pure Stream run from it. But tho Repentance begins at the Heart, it doth not rest there, but changeth the Life. What a Change did Repentance make in Paul! It changed a Persecutor into a Preacher. What a Change did it make in the Jailor! Acts 16.33. He took the Apostles and washed their Stripes, and set Meat before them. What a Change did it make in Mary Magdalen! She that before did kiss her Lovers with wanton Embraces, now kisseth Christ's Feet. She that did use to [gap]rl her Hair, and dress it with costly Jewels, now she makes it a Towel to wipe Christ's Feet. Her Eyes that used to sparkle with Lust, and with impure Glances to entice her Lovers, now she makes them a Fountain of Tears to wash her Saviours Feet. Her Tongue that used to speak vainly and loosely, now it is an instrument set in Tune to praise God. And this Change of Life hath two things in it.

1. The Terminus à quo, a breaking off Sin. Dan. 4.27. Break off thy Sin by Righteousness. And this breaking off Sin must have three Qualifications. (1.) It must be Vniversal, a breaking off all Sin. One Disease may kill as well as more: One Sin lived in may damn as well as more. The real Penitent breaks off Secret, Gainful, Complexion Sins: He takes the Sacrificing Knife of Mortification, and runs it through the Heart of his dearest Lusts. (2.) Breaking off Sin must be Sincere; it must not be out of Fear or Design, but upon Spiritual Grounds. As, 1. From Antipathy and Disgust. 2. From a Principle of Love to God. If Sin had not such Evil Effects, yet a true Penitent would forsake it out of Love to God. The best way to separate things that are frozen, is, by Fire. When Sin and the Heart are frozen together, the best way to separate them is the Fire of Love. Shall I sin against a gracious Father, and abuse that Love which pardons me? (3.) The breaking off Sin must be perpetual, so as never to have to do with Sin any more. Hos. 14.8. What have I to do any more with Idols? Repentance is a Spiritual Divorce, which must be till Death.

2. Change of Life hath in it Terminus ad quem, a returning to the Lord. It is called Repentance towards God, Acts 20.21. 'Tis not enough when we repent to leave Old Sins, but we must engage in God's Service. As when the Wind leaves the West, it turns into a contrary Corner. The repenting Prodigal did not only leave his Harlots, but did arise and go to his Father, Luke 15.18. In true Repentance the Heart points directly to God, as the Needle to the North-Pole.

Vse. Let us all set upon this great Work of Repentance; let us repent sincerely and speedily: Let us repent of all our Sins, our Pride, rash Anger, Unbelief: Without Repentance no remission. It is not consistent with the Holiness of God's Nature to pardon a Sinner while he is in the Act of Rebellion. O meet God not with Weapons, but Tears in your Eyes: And to stir you up to a melting penitent Frame,

Of the Commandments. (24)

1. Consider, What is there in Sin, that you should continue in the Practice of it? It is the accursed thing, Iosh. 7.11. It is the Spirits of Mischief distilled. (1.) It defiles the Souls Glory; it is like a Stain to Beauty: 'Tis compar'd to a Plague-Sore, 1 King 8.38. Nothing so changeth ones Glory into Shame as Sin. (2.) Without Repentance Sin tends to final Damnation. Peccatum transit actu manet reatu—Sin at first shows its Colour in the Glass, but afterwards it bites like a Serpent. Those Locusts, Rev. 9.7. were an Emblem of sin, On their Heads were Crowns like Gold, and they had Hair as the Hair of Women, and their Teeth were as the Teeth of Lions, and there were Stings in their Tails. Sin unrepented of ends in a Tragedy. Sin hath the Devil for its Father, Shame for its Companion, and Death for its Wages, Rom. 6.23. What is there in sin then, that Men should continue in it? Say not it is sweet: Who would desire that Pleasure which kills?

2. Repentance is very pleasing to God; to Sacrifice like a broken Heart, Psal. 51.17. A contrite and a broken Heart, O God, thou wilt not despise: St. Austin caus'd this Sentence to be written over his Bed when he was sick. When the Widow brought empty Vessels to Elisha, the Oyl was poured into them, 2 Kings. 4.6. Bring God the broken Vessel of a contrite Heart, and he will pour in the Oyl of Mercy. Repenting Tears are the Joy of God and Angels, Luke 15. Doves delight to be about the Waters: And surely Gods Spirit (who once descended in the likeness of a Dove) takes great Delight in the Waters of Repentance. Mary stood at Iesus Feet weeping, Luke 7.38. She brought two things to Christ, Tears and Oyntment; her Tears were more precious to Christ than her Oyntment.

3. Repentance ushers in Pardon; therefore they are joyned together, Acts 5.31. Repentance and Remission. Pardon of Sin is the Richest Blessing, it is enough to make a sick Man well. Isa. 33.24. The Inhabitant shall not say, I am sick; the People that dwell therein shall be forgiven their Iniquity. Pardon settles upon us the rich Charter of the Promises. Pardoning Mercy is the Sauce that makes all other Mercies relish the sweeter; it sweetens our Health, Riches, Honour. David had a Crown of Pure Gold set upon his Head, Psal. 21.3. But that which David did most bless God for, was not that God had set a Crown of Gold upon his Head, but that God had set a Crown of Mercy upon his Head. Psal. 103.4. Who crowneth thee with Mercies. But what was this Crown of Mercy? You may see, ver. 3. Who forgiveth all thy Iniquity. David more rejoyc'd that he was Crown'd with Forgiveness, than that he wore a Crown of pure Gold. Now what is it makes way for pardon of sin, but Repentence? When David's Soul was humbled and broken, then the Prophet Nathan brought him that good News, 2 Sam. 12.13. The Lord hath put away thy Sin.

Obj. But sure my Sins are so great, that if I should repent, God would not pardon them.

Resp. God will not go from his Promise. Ier. 3.12. Return thou back-sliding Israel, (saith the Lord) and I will not cause my Anger to fall upon you, for I am merciful. If thy Sins are as Rocks, yet upon thy Repentance the Sea of God's Mercy can drown these Rocks. Isa. 1.16. Wash ye, make ye clean. Wash in the Laver of Repentance. Ver. 18. Come now, and let us reason, saith the Lord; tho' your Sins be a Scarlet, they shall be as white as Snow. Manasseh was a Crimson Sinner, but when he humbl[gap]d himself greatly, the Golden Scepter of Mercy was held forth; when his Head was a Fountain to weep for Sin, Christ's Sides were a Fountain to wash away Sin. 'Tis not the greatness of Sin, but Impenitency destroys. The Jews (some of them) that had an hand in Crucifying Christ, upon their Repentance, the Blood they shed was a sovereign Balm to heal them. When the Prodigal came home to his Father, he had the Robe and Ring put upon him, and his Father kissed him, Luke 15. If you break off your Sins, God will become a Friend to you, all that is in God shall be yours: His Power shall be yours to help you, his Wisdom shall be yours to counsel you, his Spirit shall be yours to sanctifie you, his Promises shall be yours to comfort you, his Angels shall be yours to guard you, his Mercy shall be yours to save you.

4. There's much Sweetness in Repenting Tears. The Soul is never more enlarged and inwardly delighted, than when it can melt kindly for Sin. Weeping Days are Festival Days. The Hebrew Word to Repent, Nicham, signifies Consolari, to tak[gap] Comfort. Iohn 16.21. Your Sorrow shall be turned into Ioy. Christ turns the Water of Tears into Wine. David, who was the great Mourner in Israel, was the Sweet Singer: And the Joy a true Penitent finds, is a Prelibation and Foretaste of the Joy of Paradise. The Wicked Man's Joy turns to Sadness; the Penitents Sadness turns to Joy. Tho Repentance seems at first to be thorny and bitter, yet of this Thorn a Christian gathers Grapes. All which Considerations may open a Vein of Godly Sorrow in our Souls, that we may both weep for Sin, and turn from Sin. If ever God restores Comfort, 'tis to his Mourners, Isa. 57.18. And when we have wept, let us look up to Christ's Blood for Pardon: Say as that holy Man, Lavae Domine lachrimas meas—Lord, wash my Tears in thy Blood. We drop sin with our Tears, and need Christ's Blood to wash them: And this Repentance must not only be for a few days, like the Mourning for a Friend, which is soon over; but it must be the Work of our Lives. The Issue of Godly Sorrow must not be stopt till Death. After Sin is pardoned, we must repent. We run afresh upon the Score, we sin daily, therefore must repent daily. Some shed a few Tears for Sin, and when their Tears, like the Widows Oyl, have run awhile, they cease. Many, if the Plaister of Repentance begin to smart a little, pluck it off; whereas this Plaister of Repentance must still lie on, and not be plucked off till Death, when as all other Tears, so these of Godly Sorrow, shall be wiped away.

Quest. What shall we do to obtain a Penitential Frame of Heart?

Resp. Seek to God for it: It is his Promise to give an Heart of Flesh, Ezek. 36. and to pour on us a Spirit of Mourning, Zech. 12.10. Beg God's Holy Spirit. Psal. 147.18. He causeth his Wind to blow, and the Waters flow. When the Wind of God's Spirit blows upon us, then the Waters of Repentant Tears will flow from us.

III. The Third way to escape the Wrath and Curse of God, and obtain the Benefit of Redemption by Christ, is, The diligent Vse of Ordinances. In particular, the Word, Sacraments, and Prayer.

1. I begin with the First of these Ordinances.

I. The Word. 1 Thess. 2.13. —which effectually worketh in you that believe.

Quest. 1. What is meant by [gap], the Words working effectually?

Resp. The Word of God is said to work effectually, when it hath that good effect upon us for which it was appointed of God; namely, when the Word works powerful Illumination, and thorough Reformation. Acts 26.18. To open their Eyes, and turn them from the power of Satan to God. The opening their Eyes, denotes Illumination: And turning them from Satan to God, denotes Reformation.

Quest. 2. How is the Word to be read and heard, that it may become effectual to Salvation?

This Question consists of Two Branches.

• 1. How may the Word be read Effectually?

• 2. How may it be heard Effectually?

1. I shall begin with the First Branch of the Question, How is the Word to be read, that it may be effectual to our Salvation?

Answ. That we may so read the Word, that it may conduce effectually to our Salvation:

1. Let us have a Reverend Esteem of every part of Canonical Scripture. Psal. 19.10. More are they to be desired than Gold. Value this Book of God above all other Books. It is a Golden Epistle, endited by the Holy Ghost, sent to us from Heaven, more particularly to raise our Esteem, 1. The Scripture is a Spiritual Glass to dress our Souls by; it shows us more than we can see by the Light of a Natural Conscience; that may discover gross Sins, but the Glass of the Word sh[gap]ws us Heart-Sins, Vain Thoughts, Unbelief, &c. And it not only shows us our Spots, but washeth them away. 2. The Scripture is a Sacred Magazine, out of which we may fetch our Spiritual Artillery to fight against Satan. When the Devil tempted our Saviour, he fetch'd Armour and Weapons from Scripture, It is written, Matth. 4.4, 7. 3. The Holy Scripture is a Panacea, or Universal Medicine for the Soul, it gives a Receipt to cure Deadness of Heart, Psal. 119.50. Pride, 1 Pet. 5.5. Infideli[gap]y, Iohn 3.36. It is a Physick-Garden, where we may gather any Herb or Antidote to expell the Poyson of sin. The Leaves of Scripture, like the Leaves of the Tree of Life, are for the healing of the Nations, Rev. 22.2. And may not this cause a reverend Esteem of the Word?

2. If we would have the Word written effectual to our Souls, let us peruse it with Intenseness of Mind. Iohn 5.39. Search the Scriptures. The Greek Word [gap] ▪ signifies to search as for a Vein of Silver. The Bereans, Acts 17. searched the [gap] daily. The Word [gap], signifies to make a curious and critical Search. And [gap] was mighty in the Scriptures, Acts 18.24. Some gallop over a Chapter [gap], and get no good by it. If we would have the Word effectual and saving, we must mind and observe every Passage of Scripture. And that we may be di[gap]igent in the perusal of Scripture: Consider,

First, The Word written is Norma Cultus, the Rule and Platform by which we are to square our Lives; it contains in it all things needful to Salvation, Psal. 19.7. What Duties we are to do, what Sins we are to avoid. God gave Moses a Pattern how he would have the Tabernacle made, and he was to go exactly according to the Pattern, Exod. 25.9. The Word is the Pattern God hath given us in Writing, for modelling our Lives; therefore how careful should we be in the pursuing and looking over this Pattern.

Secondly, The Written Word, as it is our Pattern, so it will be our Iudge. Iohn 12.48. The Word that I have spoken, the same shall judge him at the last Day. We read of the opening of the Books, Rev. 20.12. This is one Book God will open, the Book of Scripture, and will judge Men out of it. He will say, Have you lived according to the Rule of this Word. The Word hath a double Work, to Teach and to Iudge.

3. If we would have the Word written effectual, we must bring Faith to the reading of it. Believe it to be the Word of the Eternal Iehovah. The Word written comes with Authority, it shews its Commission from Heaven, Thus saith the Lord—It is of Divine Inspiration, 2 Tim. 3.16. The Oracles of Scripture must be surer to us than a Voice from Heaven, 1 Pet. 1.18. Unbelief enervates the Vertue of Scripture, and renders it ineffectual. First Men question the Truth of the Scripture, and then fall away from it.

4. If we would have the Word written effectual to Salvation, we must delight in it as our Spiritual Cordial. Ier. 15.16. Thy Words were found, and I did eat them, and they were the joy and rejoycing of my Heart. All true solid Comfort is fetch'd out of the Word. The Word (as Chrysostom saith) is a Spiritual Garden, and the Promises are the Fragrant Flowers or Spices in this Garden. How should we delight to walk among these Beds of Spices! Is it not a Comfort in all dubious perplext Cases to have a Counsellor to advise us? Psal. 119.24. Thy Testimonies are my Counsellors. Is it not a Comfort to find our Evidences for Heaven? and where should we find them but in the Word? 1 Thess. 1.4, 5. The Word written is a Sovereign Elixir, or Comfort in an hour of Distress. Psal. 119.50. This is my Comfort in Afflictions, for thy Word hath quickned me. It can turn all our Water into Wine. How should we take a great Complacency and Delight in the Word! They only who come to the Word with Delight, go from it with Success.

5. If we would have the Scripture effectual and saving, we must be sure when we have read the Word, to hide it in our Hearts. Psal. 119.11. Thy Word have I hid in my Heart. The Word locked up in the Heart is a Preservative against sin.

Why did David hide the Word in his Heart? In the next Words, That I might not sin against thee. As one would carry an Antidote about him when he comes near a place infected; so David carried the Word in his Heart, as a Sacred Antidote to preserve him from the Infection of Sin. When the Sap is hid in the Root, it makes the Branches fruitful. When the Seed is hid in the Ground, then the Corn springs up: So when the Word is hid in the Heart, then it brings forth good Fruit.

6. If we would have the Word written effectual, let us labour not only to have the Light of the Word in our Heads, but the Power of the Word in our Hearts. Let us endeavour to have the Word copied out, and written a Second time in our Hearts. Psal. 37.31. The Law of God is in his Heart. The Word saith, Be cloath'd with Humility, 1 Pet. 5.5. Let us be low and humble in our own Eyes. The Word calls for Sanctity, Let us labour to partake of the Divine Nature, and to have something conceived in us which is of the Holy Ghost, 2 Pet. 1.4. When the Word is thus copied out into our Hearts, and we are changed into the Similitude of it, now the VVord written is made effectual to us, and becomes a Savour of Life.

7. & ult. When we read the Holy Scriptutes, let us look up to God for a Blessing. Beg the Spirit of Wisdom and Revelation, that we may see the [gap], the deep things of God, Eph. 1.17. Pray to God, that the same Spirit that wrote the Scripture, would enable us to understand it. Pray that God will give us that [gap], 2 Cor. 2.14. That Savour of Knowledge, that we may relish a Sweetness in the Word we read. David tasted it sweeter than the Honey-comb, Psal. 19.10. Let us pray that God will not only give us his Word as a Rule of Holiness, but his Grace as a Principle of Holiness.

2d. Branch of the 2d. Question. How may we so hear the Word, that it may be effectual and saving to our Souls?

Resp. 1. Give great Attention to the Word preached; let nothing pass without taking special Notice of it. Luke 19.48. All the People were very attentive to hear him. Greek, [gap], they hanged upon his Lip. Acts 16.14. Lydia, a Seller of Purple, which worshipped God, heard us, whose Heart the Lord opened, that she attended to the things which were spoken of Paul. Give Attention to the Word as to a matter of Life and Death: And to that purpose, have a care, (1.) To banish vain impertinent Thoughts, which will distract you, and take you off from the Work in hand. These Fowls will be coming to the Sacrifice, Gen. 15.11. therefore we must drive them away. An Archer may take a right Aim, but if one stand at his Elbow and jog him when he is going to shoot, he will not hit the Mark. Christians may have good Aims in hering, but take heed of impertinent Thoughts which will jog and hinder you in God's Service. (2.) Banish Dulness. The Devil gives many Hearers a sleepy Sop, they cannot keep their Eyes open at a Sermon: They eat so much on a Lord's Day, that they are fitter for the Pillow and Couch than the Temple. Frequent and customary sleeping at a Sermon, shows high Contempt and Irreverence of the Ordinance, it gives bad Example to others; it makes your Sincerity to be called in question; it is the Devil's Seed-time, Matth. 13.25. While the Men slept, the Enemy came and sowed Tares. Oh shake off Drowsiness, as Paul shook off the Viper! Be serious and attentive in hearing the Word. Deut. 32.47. For it is not a vain thing for you, it is your Life. When People do not mind what God speaks to them in his Word, God doth as little mind what they say to him in Prayer.