.^5vr-' ■■\ ( I ( i^r »y« t <3IC. -^^ ^ |r i^a[BS Sr^ < 1 •S $ .2 IE 3 . w ^ -0 J5 ♦.^ IE ^ ^ Q. ,w ,_^ 'Sj ^ ^ 5 ^ s c t^ o bl) «SI ^ < m § 3 *^ ^ E fc 1 ! .5i 1 ' ^ fk wJ ^ 0^ i , M^ S o ^ ** -0 1 •0^ 0) e- ^ dt 1 Sec ^, Iw^X , The Decay of Practical Religion lamented^ and the Scripture Method for reviving it confiderd. In F o u II DISCOURSES Preach'd the Twenty fecond and Twenty ninth of May^ and Third of "julj^ ^1^7^ WITH AN APPENDIX, Containing a few REMARKS on a Book lately publillied, entitled, Tbe Moral Pbilofopher, Py Benjamin Andrews ^^AtkinsoNj Minifier of the Go/pel. LONDON, frinied for D. Farmer, at tbe Kings Arms in St. Paul' Church Yard, near Cheapfide. M. d c c .xxx v 1 1 . (Price Ofie Shilling and Six Pence, j / ^^^^ i^b ^fc ^% ^^^'$ <^» «»'v» "^r^ ^^^^*^*^?* T O T H E Right Honourable Sir J-ohn Thompfon, Kt Lord Mayor of the City of London. My L. o R D, I BEG leave to idfcribe Your Lordfhip's Name to the following plain Difcourfes. Your known pacific temper will not be difpleas'd with calm reafon- ing, inftead of fury and violence. A a Your IV The Dedication. Your firm attachment to Virtuk AND Liberty will not allow Your Lordlliip to employ the Iword ("defign'd againft immorality^ which difturbs the civil peace) for punidi- ing, in the leaft degree, disbelievers of the Chriftian doftrine, or any part of it. Every one ought to judge for himfelf in AfTairs of Confcience and eternal Salvation, and hath a right to ])ublifh his fentiments to the world ; though it were to be wiih'd, when they do write any thing cut of the common way of Thinking, they would do it with good man- ners, and not fay things needlef- ly fhocking. For the fake of the argum.ent, as well as in refpeft to Your Lordfibip, my tirft Patron, 1 have ftudioufly avoided faying any thing in the Appeip The Dedication. v Appendix which might provoke. Good word?, and dole arguments, are ahvays beft in religious contro^ verfies ; for I know not the man that I bear ill-will to. I hope Your Lordfliip will accept my well meant endeavours^ to revive dying Religion, too much felt by all good men, and to plead the Caufe of pure and unmix'd Chrifti- anity. I heartily wifh Your Lordfhip may be conduced by a wife and kind providence, through the re- mainder of Your year, whiKt You have the honour to prelide over this moft opulent City ! And may years of Ufefulnefs and Comfort be added to Your Lord* (hip's life! May the beft of blef- fings defcend on Your Lordihip's perfon and family ! And may You, and vi The Dedication. and They rnahe to Tour [elves friends of the dccctljul Mammon^ that when je fail (for all Flesh is grass) they may receive yoii into everlaftwg habitations, Thefe are the fincere good wiflies of n:any^ befides Tour hovdfbi^s mojl ohedie?it^ humble Servant^ Bjiij. Andrews Atkhifon. T O BSs^sgi^s^s^sEi^sgik T O T H E READER. ■^!^^ HE following Difcourfes are defigned hml for promoting Piety ^ not for the curious /fl^^ gyg of the critick. Criticifm^ in this cafe^ how fond fo- ever I am of it in other refpeSis, is needlefs, and may be hurtful. 7'he Caufe of God and Religion doth not depend on fo precarious prin^ ciples, as criticifm is often built upon. I'hefe difcourfes from the pulpit feem'd to make fome ferious imprejftons on the audience^ would to God the publication may be a means to revive them^ and male them more deep and lafling. To their fervice they are particularly devoted^ among whom I am very willing to fpend the reft of my fhort and un- certain life. In return^ I dufire they will remember me in their hours of devotion^ that I may not run in vain, and labour in vain, but that we may rejoice together at the appearing of our Lord Jefus Chrift, with all his faints. We in the Mini fir y among the Diff enters cant expeEi worldly advantages^ but I believe I fpeak the real fentiments of all my brethren^ that we pre- fer ufefulnefs to fouls ^ before all temporal emolu- ments : Had not this been our governing vieWy we might have carried our fmall fortunes into trade^ and hy the bleffing of providence might have in^ ^ creased, viii To the Reader. creas^dy and net lejfend our fubfiance. But for my own party J bad rather leave a little to my children^ with the fear of God, than thoujands without it. I had not touch' d en this^ if the Moral Philolbpher had not f aid " the Silverfmiths will be all in an uproar *' for Diana, and religion will be their word, while *' they mean nothing hut their fhrines *." To pre- vent others applying it tons, 1 have quoted it, though to do the author jttfiice, I believe be had not his eye upon lis. I have in the Appendix treated him not as an avovfd enemy, but as a tniftaken friend ; and fince he is defiyous to be a Chrijiian, J am not for denying him that honourable Name ; and all ihe harm 1 ivifh him, is, that he may more and more do honour to that great and worthy Name by which we are called. leant help thinking but that he hath read his Bible under an unhappy bias, and flpall be glad, if any thing here offered to his confederation may be a means to fet him right. And if J have in any place mifunderflood him, I fl? all be thankful to him^ or any one elfe, to convince me of my miflakes, for I dont pretend to infallibility. I am fure, I have not de- fignedly miflook him ; and would floow the fame can- dor to him which I defire he would fhow to me, or any other per f on. 1 will trefpafs no longer in this "Preface, but con- clude with Horace'i" re que ft, both to my Reader, and the author of the Moral Philofopher. Si quid novifti renins iftis, Candidas imperti, fi non his utere mecum. * Plis Preface, page xi. ^ritigc: vaterfquoi e, July 19, i;37. JER, ■^^^^^^ JE R. vi. a 9, 50. The Bellows arc burnt ; the Lead is confumed of the Fire^ the Founder mclteth in vain ; for the IViched are not plucked away. Reprobate Silver fhaJl Men call them^ becaufe the Lord hath rejected them. HE fad and doleful State ift which Religion is at this day^ miiit be my Apology for choofing thefe awful Words. Our cafe is truly reprefented by the perverfenefs and incorrigiblenefs of thej^^i^^jjGod's own people j iniquity not on- ly abounds^ but what is a much worfe fymp- tom, the love of many (of mod ProFefTors) waxcth cold'y there is little love left among us; love to God, love to one anotherj love to fabbaths, fermons and facraments ; love to Clofet and Family Religion. Bufmef^ news, or trifles (not to fay worfe things) fill up the Converfation of B modern lo Of the T)ecay oj^ radical Religion. modern Profeflbrs. Oh ! that my head 'waS ivaterSy and inine eyes a fountain of tears ; that I could not only lament thefe things, bur do more towards amending them. Bat complaining will not do; weeping vnifi not hinder foiving^ therefore let every one refolve to do their parr. If heads of families would be perfuaded to reform themfelves, and their houfes, this would be a good ftep towards a general Reformd- lion ; and, to fpeak my mind freely, with- out this we have great reafon to fear, God v^ill farther depart from us, if he (liould not remove the Candleftick out of its place. The Candleftick is a moveable in God's houfe ; and what will it fignify to have the Gofpel continued, if the fpirit of the Gofpel be wholly withdrawn ? If our Go- fpel be hid, it ts hid to them that are loff. In whom the God of this world bath blind fd the eyes of thofe that believe not ; lejl the light of the glorious Gojpel of Chrijl, who is the image of God, Jhouldfbine into them. The Prophet is here conftituted and appointed a Judge over this wicked and obflinate People, I ha've fet thee for atO'i;Def and a fortrefs among my people, that thou mayejl know and try their way ^ Then follows the charge or indicftment drawn up againft them : They are all J Ver. zji Of the T^ecay ofTradiical Religion. 1 1 grievous revolvers, nvalkifig with Jlandprs, 'They are brafs and iron ; tbey are all cor^ rupters ^ Not only fome, but many ; yea, the generality were not only revolt" ers, hut grievous revolters or backfliders : Walking with /landers : They are brafs and iron. Time was when ihey were like gold and filver, but now brafs and iron^ bafe metals, and impudent, hardened finners, that are not to be reclaimed ; they are ail corrupters ; not only corrupted, as all fin- ners are, but they are corrupters of others^ Men are firfl; finners, and great finners, before they are tempters of others to fin. And thus the text is Introduced. 7he bellows are burnt. The metaphor is bor- rowed from refiners of metals, l^he had is confumed of the fire. Formerly they us'd lead as they now do quickfilver in re- fining metals. The jowider melteth in vain. The Prophet had laboured in vain^ and fpent his ftrength for nought^ for the wicked are not plucked away ". They are fo enflav'd to their lufts, that neither or- dinances nor providences ; neither mercies nor afflidions ; no method infinite wif- ^om and goodnefs can take can reclaim and recover them. *> Ver. 28. ^ Ver. 29: B 2 ^eproj^ I a Of the Decay of Tra Hofea xi. 8, 9. nick- i Of the T)€cay of T radical Religion. 1 9 melting ordinances, and humbling pro- vidences, they grow worfe. If finners are not the better for ordinances and pro- vidences, they will be the worfe. God's word and rod fliall not return unto him void ; For as the rain cometh down, and the [now from heaven, and re^ turneth not thither^ but watereth the earth, and maketh it bring forth and hud, that it may give feed to the fower^ a?2d bread to the eater, J'o JJjall mj word be that goeth forth out of my mouth (my v^ord of promife and of threatening) // fl)all not return unto me void, but it JJoall accomplijh that whith I pleafe, it pall projper in the thing whereto 1 fent it \ God*s primary defign in fending his word and rod is to humble and prove finners, that he may do them good in their latter end \ but if they are not humbled and reformed, then his fecondary defiga will take place ; for if God be not glo- rify 'd by finners repentance and conver- fion, he will be glorify 'd upon them in their righteous condemnation : One way or other God will be glorified, either by the exaltation of his mercy in their repentance and falvation, or in the ma- 'J Ifa. Iv. 10, II. C 2 . nifeftatioa 70 Of the ^ecay of Trac cold^. The one gene- rally accompanieth the other, and is the cauife of it : JVhe?z i?iiquity aboujtds, the love cf many will wax cold\ and fo vice versa, I. Doth not ifiiquity abound among us ? Do not all forts of wickednefs abound ? Lying, deceiving, fwearing, profane and falfe fwearing ? Neither do I think the fubfcribing Articles of Faith men don't believe is better than lying, and the worfl fort of lying, becaufe it is lying in men from whom we might exped: the greatefi: regard to truth ; and, at a time, when (if ever) men are, or fhould be mod fincere, when they are going in^- to holy Orders, and fay tliey are rnoved by the Holy Ghoft ; now certainly the Iloly GhofI: never infpires men to tell lies in God's name, or to /peak or fub- fcribe deceitfully for God Drunkennefs, and lewdnefs of all kinds, ^he word not excepted; fabbath- break- ing, defpifing government, even ^hat of ' Matt. xxiv. J 3. Pa- Of the T)ecay ofTraciical Religion, ij Parents, are common among us ; and I was going to fay, the authority of Mini- fters, but I remember, our polite age will not bear that word ; I therefore choofe to fay, many don't pay that re- gard and refped: which is due to the office of the Miniftry. I willi the prefenc neg- le(fl don't degenerate in time jnto a contempt of it ; the imprudence of fome, the ignorance of others ; and the hypo- crify, not to fay the immoral behaviour of others, have been a fad occafion of the contempt of the Clergy ; but lee not the Office be defpilcd, we ought to magnify our office^ though not our felves; we are defirous to preach Ckrift Jefus the Lordy and our felves your fervants for fefm his fake- Lee not the innocent fufFer with, and on account of the guil- ty. Arc there no laborious minifters amon^i- lis? Men of fubftanrial learning and pie- ty, who love God and Chrift, and the fouls of men ? To proceed: Dcrh not infidelity in- creafe and gain ground? The age feems much incliii'd to it : A man of a refin*d tafte is too wife to be inftrudted bv reve- lation, reafon within him, and the works of God without him, are fufficient to di- re Of the "Decay ofT radical Religion, 29 ments; to clofet-devotion, and family- religion, doth not liieir love in all thefc inibnccs wax old ? Tbcir love to thjs worid increaieth, whilft their love to in- vilible realities decreafes : If any man love the vjorldy the love of the Father is not in him. Though the Government doth nor, as in the reigns of king James and Charles the Firft, countenance the profanation of the Lord's Day, by ordering a Book: OF Sports to be read from the pul- pit, but by many good laws and procla- mations forbids it, yer, do we keep the Lord's Day as ilfidly as the Puritans us'd to keep it ? The diiFerence between us and them lies here, they opposed the profanation of that holy day, though en- join'd by human authority, whereas we negled: it, when we have the lav/s of God and man on our fide for keeping it holy J and doth not the obfervation of it degenerate into heartlefs forma- lity ? That I may fliow my good will, tho* my influence can go but a little way, I will offer fome things by way of mo- tive, to ftir up you and my feif to put a Hop to this fad degenera-cy of profeffors, and then I will cloie with a few advi- ces by way of direction. rhe §Q Of the T>ecay ofrratHical Rdigion, T^he Motives are thefe. 1. Confided, the fame caufe will pro- duce the fame effeds. When Jerufalem became reprobate Jtlver (he was rejedfed of God, When the wicked were not pluck- ed away ( from their wickednefs ) and the formalifts among them would not be recover'd from their heardefnefs in religion to a fpiritual way of worfhip, they were rejected of God: So it will be with all others in the like circum- fiances. Let us not fettle oh our lees^ and cry, the temple of the Lord, the tem- ple of the Lord, the temple of the Lord \ let us not depend on our external pri- vileges, and imagine, if God c^lls us off, he will wane a church on earth ; this w^s the fatal miilake of the JewSy the dcfperate rock on which they fplit. 2. Conlider from whence this fad dc- flrudlion will come; not from open^ avowed enemies to God and goodnefs i tiot from the infidel or profane pare of the land, no! but from the profeiling part; from the pretended friends to virtue and piety. The formality of profeiTors at this day, fecms to threaten Us with fome ter- rible approaching llorm 5 for I think we cao'^ Of the T)ecay ofTrac^ical Religion, ^ i can't be much worfe whilft we retain the Chriftian name, and the outward form of godlinefs. And (hall not this be laid to heart, that religion is wounded in the houfe of its friends ? yea, deflroyed there, and re- ceives its deadly wound, where it ought to be fupported and encouraged. 3. Confider how long we have been indulged and favoured with the Gofpel : We have enjoy 'd it many ages fince the firft publication of it to the world. V/hap reformed church hath been more fa- voured with the great bieffings of the Reformation from Popery, than we in thefe lands ? Look abroad, and fee what defolati- ons th^ Lord hath made in many fa- mous reformed churches ! Ichabod hath been viritten in moft legible chara- dters upon thern, tbeir glory and defence is departed. The Proteftant religion hath been fup- prefs'd in France fifty years, and there is juft ground to apprehend , that one great reafon which provoked God to give them up into their enemies hands, was their profaning the Lord's days, which their minifters, and other good men, endeavour'd to prevent. We ought to take warning; they would have :> 2 Of the Decay of Traclical Relioion, have their dancings and inerry- makings on the evening of the fabbarh, after the publick worfiiip was over ; though I am! of faint ' Aujltn\ mind, MalUm crare qiiam JaJtare die Dominica , / would rather jollow bujinefs than find -pleajure on that day. It muft be allowed, in extenuation of the crime of the French Proteftants, they put the obfer- vation of the firfl day of the week as the Chriftian fabbath on an ecclefiafti- cal foot, and nat as we do, on a di- vine appointment, which renders our negledting the fabbath more criminal. Having enjoyed the Gofpel fo long, and abufed it fo much, may we not fear, left the kingdom of Gcd Jhould be ta^ hen from m^ and given to a nation that Jhall bring forth the fruits thereof? That is an awful meffage fent from the Lord by the Prophet Jeremy^ Go ye now unto my place which was in Shi- J oh. where I fet my name at the firfi^ and fee what 1 did to it^ for the wicked^ nejs of my people ^ Ifrael. In Shiloh^ Hoph-^ ni and Phineha^^ tbofe wicked prieils, by their covetoufnefs, lewdnefs^ and other crimes, made men abhor the offerings of the Lord ". And now becaufg ye have " I Sam. ii, iz^ done Of the Decay ofVraSlical ReVgwu j ^ done all thefe works^ faith the Lord^ and I fpake unto you, rijing up early, and [peaking, but you heard not i and I called you, but you anfwered not, There^ fore 'will I do unto this houje, "which is called by my name, wherein ye trufl, and imto the place which I gave to you, and to your fathers, as I have done to Shiloh. And I will caji you out of my fight, as I have caft out all your brethren, even the whole feed ^' Ephraim "". 4. Can things be much worfe with us, whilft we retain the Chriftian name, and the outward form of godlinefs? ^hat ini- quity doth abound cannot be denied ; and doth not the love of many profefors wax cold? What worfe fymptoms can a pro- feffing people have of God's difplea- fure, and have had for many years part: ? And I fear we are growing worfe and worfe. 5. Are we not making fome fevere fcourge neceflary to awaken us, if God hath mercy yet in referve for us ? The worfe we grow, the more we {hall deferve, as well as wane to be chaftifed ; and the fafter we fall afleep, the greater feverity will be neceifary to -^ Jen vii. 12, 13, 14,15. E awake -^^ Of the T)ecay ofTraSical RcUgion. awake us. Is there not juft reafon to fear we are ripening apace for fome awful vificacion ? But what it will be, and from what quarter it will come, God only knows. 6. Confider, the true way to prevent it, or to he prepared for it, or to abate the fury of fuch a vifitation, is to re- turn to God, and to ferve him with all our heart. The advice given by this Prophet in the name of God is very fuitabie and feafonable : Be injirudfed, O Jerufalem, left my foul depart from thee^ left I make thee deflate^ a land not inhabited ^ . Therefore thus unll I do unto thee^ fays God by another Prophet, and becaife I will do this, prepare to meet thy God, O Ifrael ^. I proceed now to give you a few heads of advice; and {hall 1 prevail with my readers to put them in pracftice, from a convidion of their importance.^ I. Look well to your felves, and take care in the firft place of your own fouls ; fee that you be real, thriving Chriftians : Don't content your felves with a name that ye live^ if indeed ye are dead. Suffer the word of exhortation 5 be confcientious in paying your morning y Chap. vi. 8. * Amos iv. 12, and Of the T)ecay ofTradikal Religion, q 5 and evening addrefTes to God in fecrer, and in your families; and take care that you l^e fervent in fpirit, ferving the Lord. Have done with your late clubs, that do break in upon clofet-devotion, and family-religion ; love to retire from a bufv, noify world, that you may con- verfe with God and Chrift, and hea- ven. 2. As far as you can promote the welfare and falvation of others, efpeci- ally your children and fervants, friends and acquaintance : None but they that are of Cains felfifli fpirit, wijl fay, Am I my brother s keeper ? Though it is peculiarly incumbent on minifters, to w^atch over the fouls of their people, for which reafon they are. called watchmen^ overfeers^ or bijhops^ yet it belongs to all Chriilians to pray one for Gnotber^ and to watch one over another, and to promote each other's good. Set up family-worfliip, inftrudt thofe under your care in a plain, familiar way, that they may underftand you, and inftrudl them in thofe things which are mod ufeful and pradical, wherein all good men are agreed ; for inflance, in the immortality of the foul, the good- E 2 nefs 5^ Of the T)ccay of Tragical Religion. nefs of God, the love of the Redeemer, the evil of fin, the neceffity of faith, repeiirance, and holinefs, and how they ought to behave one towards another, and' towards all with whorn they have to do, whether fuperiors, inferiors, or equals. Make religion, and the duties of ir, pleafiint to them, which you may do by variety; finging pfalms and hymns, reading the fcriptures, and a&ing them queftions on what you read, and encou- raging them to af]<: queftions ; and fo- lemn prayer fhould never be omitted. J^ext to reading the Bible, at leifure hours, efpecially Lord's days in the even- ing, you would do well to go over the icrrpons that have been preached, and endeavour to imprefs their minds wicli what they have heard. In reading the holy Scriptures, I {hould think, the hiilcry of the creation, &c, contained in Genefi;^ an4 the beginning of Exodus, will be ufeful and dehght- ful ; Leviticus and Numbers may be for the prefent paft over; then you may proceed to the fettlemenc of the J[yaelites in Canaan^ as recorded in the book of Jcjhiuj, leaving out all thqfe chapters about dividing the lan^. The OftheT)ecay ofTraclical Religion, 57 The Book of Pfalms and Proverbs fhould be often read in the clofec and family. In the New Te/iajiienf, the four Evangelifts and Adfs are moft eafy and ufeful ; the Epiftles have Jbme things hard to be u?iderJiood -, and it were to be wiili'd you would read the fhorteft Epi- flles firft, that you may read an Epiftle through at once. Belides the Bible, I would recom- mend to you fuch pracfticai books, as Archbifliop T^illotJon\ fermons, and Do- (Sor Samuel Clark'^ ; Mr. Ben?7efs Chri^ fjan Oratory, and Dr. JVrighf^ I'reatife of the New Birth, Above all, be examples to your fa- milies; let Religion run through your whole converfation, and have a go- verning influence on you through the whole week. Be holy, humble, wean- ed from the world, kind and compaffi- onate, of forbearing and forgiving tem- pers. 3. Encourage private focieties for De- votion : A few good people meeting once a week to read the holy Scrip- ture?, and other devotional trad:s, and conferring together on pradlical fubjed:s pf Religion, and praying together, have been attended with many good confe- quences in feveral places. 1 would re- commend ^S Of the T>ecay ofT radical Religion. commend fuch private Meetings to thole of my charge, in which they may depend on my affiftance, advice, and encouragement 5 this will be the way to recover from our fad declenfions, a?id to jlrengthen the things 'which remairiy and ore ready to die, 4. Hold on, and perfevere in the way of perxe and holinefs, and God v^ill be wi^h you. Under this I beg leave to add, be ready to join wich good men of every denomination in all good works : l&e not weary of well- doings for you JJ^all reap in due j'eafon^ if you faint not. We in the miniftry have many difcou- ragements, but we muft go on in the way of our duty, necefjity is laid on us; yea, wo to us, if we preach not the Go- Jp^l' We muft not quit our ftations, though we are not fo ufeful as our fa- thers were, or as we heartily defire to be ; we muft comfort our felves with this, that our judgment is with the Lordy and our work with our God, And though Ifrael be not gather d, yet pall we be glorious ( if faithful ) /;/ the eyes of the Lordy and our God will be our Jirength ^ And upright Chriftians are to perfevere in the way of well-doing. ' Ifa. xlix. 4, 5. though Ofthe^ecay ofTraBlcal Religion, ^9 though they fee but little good done by them. Thus I have, my dear friends and brethren, in a plaiu and familiar way, lamented the decay of viral, practical Religion, which pious men in the efia- bllfiimenr, as well as out of it, behold wirh grief. May the good Spirit of God accompany theie weak, but well meant endeavours, to ferve the caufe of virtue and piety, of love and char icy. To clofe all, let us in this age do, as the good people did in Malaciji\ time, which was an age of that lukewarm- nefs among proftflbrs, and of open pro- fanenefs among others; Theriy they that feared the Lord^ Jpake often one to ano- ther ; they encouraged one another in endeavourin'g to ftem the tide of infi- delity, profanenefs and lukewarmnefs, that was breaking in upon them: And the Lord hearkened and beard it^ and a hook of remembrance was written before him^ for them that feared the Lord, and that thought on his name ^ On which, and the two next verfes, I fliall give you a few practical remarks in the lame manner, in the following Sheets. And ^ Chap. iii. i6. 4 O Of the T)ccay of TraSlical Religion. I commend thefe, and all my other en- deavours, for the glory of God, the fpread- ing the Redeemer*s kingdom, and the promoting the common Salvation, to the bleffing of heaven. Amen, Dis- D ISCOURSE II. Concerning the Scripture Method of Reviving Practi- CAL Godliness. M A L. iii. 16. Then they that feared the Lord^ fpahe often one to another^ and the Lord hearkened^ and beard it^ and a Book of Remembrance was written before him for them that feared the Lord^ and that thought upon his Name. AVING in the former Dlf- courfe confider'd and lament- ed the decay of virtue and piety, 1 flriall hope every fe- rious Chriftian will readily imitate the example recom- mended to us in my text; in which we have. I. The J. 2 The Scripture Method of I. The laudable practice of good peo- ple at that time, The?! they that fear- ed the Lord, /pake often one to ano- ther. II. The notice God took of it ; And the Lord hearkened, and heard it, and c book of remembrance was written ie- fore him for them that feared the Lordy and that thought upon his name, I. I begin with the commendable pra- ftice of good men in that loofe, degenerate age ; Then they that feared the Lord, fpake often one to another. We have here the charader of thefe good people, They fear- ed the Lord, And their praftice, they fpake often one to another. Occasi- onally and Statedly, they had their private meetings for religious converfa- lion and prayer, to flrengthen and encou- rage one another in the way of holinefs and obedience. And what they fpake about, which is imply'd. And Laftly, The time when they fpake one to another^ Then\ in an age when Infidelity, Proeaneness, Lukewarmness, and Hypocrisy, very much abounded. I. We have the charader of thefe good people ; They feared the Lord, The fear of God is the beginning of wifdom. We are Reviving Tra&ical GoclUnefs. 4:5 are never truly wife, till we are fo wife as to know God, and to depart frofn evil. Good Obadiah feared the Lord from his youth"". They that fear God will not dare to do any thing that they know will dif- pleafe him : This fear of God is the fpring of obedience; I don't mean a flavifli, fer- vile fear, when men look on God as an enemy and tyrant, but a filial, reveren- tial fear, fuch as a dutiful child hath of offending a wife and kind parent: This ii x is very confident with love to God, 2' d deligjht in him. A man that fears Cod refills temptation to fin, as Jofeph did, H 1^ can I do this great wickednefs and fin again ji God^ ? May this fear of the divine Majefly be implanted in our minds, and grow more and more 1 This fear will make us bold and couragious in the way of our duty, that we {hall not be afraid of a man that JJmll die ; aiid of the fon of man who fiall perijh, l^he fear of man bringeth a fnarey but whofo putteth his trujl in the Lord ^Jh all be fafe, 2. I proceed to confider the pradlice of thefe good people, They fpake often one to another : They did this Occasional- ly and Statedly. ^ I Kings xviii. 12. ^ Gen. xxxix. 9. F 2 OccA- jL± The Scripture Method of Occasionally, as they met with one another. u4 word fitly Jpoken, In the Hebrew it is, A word on the wheels how good is it I As apples of gold in pidfures of filver. An occafional -word hath fome- rimes done more good than a fet dif- courfe. I would have Chriflians ufe themfelves to occafional meditations, and prayers, and occafional difcourfe. A ferious word , that comprehends much, may be fufiici- ent. The prefent age will not bear long difcourfes of religion in publick, much lefs in private. And thefe good people had their Sta- ged Meetings in private. Befides their publick afi^emblies, in which good and bad were intermingled, there were proba- bly private meetings: This hath obtain'd in ibme places with fuccefs ; this we be- gun laft winter, and intend to revive ear- ly the next, if God permit. This, this appears the moil likely method wc can take, to Jirengthen the things that remain^ and are ready to die; for 1 muft confefs, I am weary of heartiefs formality in reli- gion. . To fpend a little time, once a week, with a few hearty friends to virtue and piety; to convcrle freely and friendly; to communicate our experiences, our doubts Reviviyjg Tragical Qodlinefs. i^j doubts and fears, our difficulties and dan- gers, our fnares and temptations ; ,and to read fome devotional book, and then pray together; this is fpending the tin:ie un- fpeakably better than at the CofFee-houfe or Tavern, where the man doth not fliine, much Icfs the Chriftian, but the frailties, if not the fins, of human nature, appear in very difagreeable colours. Without fomething of this nature, I am apt to think, we are not likely to pre- vail with the good Spirit to return to our folemn Affemblies. Thefe private meet- ings would oblige you to return to your clofet-devotions; and to fet up the wor- fhip of God in your families, and to go into every religious fervice with fpiric and life. The effedt would foon be very vifible. 3. We may enquire what they fpake to one another about ; they fpake about, and lamented, no doubt, the abounding of ini- quity, and the decay of virtue and piety ; and that many had only a name to live^ but were dead. The Jews in Malachi's time were grown very profane, for they robb'd God of his tithes and offering'^ : Yea, they were grown to a contempt of God, for they are charg'd <^ Chap. iii. 8. with 4.6 ' The Scripture Method of with faying, // is vain to ferve God ; and what profit is it^ that we have kept his ordinance^ and that we have walked moiirn-- fully before the Lord ofhofts ^ And in the former part of this Prophe- cy many fins are charg*d upon the priefts themfelves, who by office were teachers of others. A [on honoureth his father^ and afervant his mafter ; if then I be a Father^ where is my honour ? And if I be a Mafier^ where is my fear ? faith the Lord of hojisy unto yoUy O priefls^ that defpife my name. And ye fay^ wherein have we defpifed thy 72ame? Te ofer polluted bread upon mine altar ; and ye fay^ wherein have we pollu- ted thee ? In that ye fay^ the Table of the Lord is contemptible^. And by what fol- lows it is hinted, that the people, by the example of thefe corrupt priefts, thought any thing good enough for God, who is the greateft and beft of all Beings i If ye offer the blind for facrifice^ is it not evil ? And if ye offer the lame and fick^ is it ?iot evil ? Offer it now unto thy Gover- nor^ will he be pleafed with thee^ or accept thy perjon, faith the Lord ofhoflsK Who is there even among you (priefts) that would fJmt the doors for nought ? Neither do ye kindle fire on mine altar for nought^ I have ^ Mai. iii. 14. I Chap. i. 6, 7. f Ver. 8. Reviving Tragical Godlinefs. ^n no pleafiire in you, faith the Lord of hofls^ neither will I accept an offer i?7g at your hand ^. q. d. I am fure none of you would minifter unto me in the priefl's office, if you did not get fome worldly advantage by it. Tefaid alfoy Behold, what a wearinefs is ity and ye have fluffed at it, faith the Lord of hofs ; and ye brought that which was torn, and the lame^ and the fick. Thus ye brought an offering ; fhould I accept this of your hands ? faith the Lord. But cur^ fed be the deceiver, which hath in his flock a male, and voweth and facri fleet h unto the Lord a corrupt tlmig : For I am a great kingy faith the Lord of ho/is, and my name /i dreadful among the heathen ^, And in the following chapter ; ne priejls [whofe lips Jhould keep knowledge^ and at whofe mouth they Jhould feek the law, feeing he is the meffenger of the Lord of hojlsy yet even they were departed out of the way, and had caufed many to fumble at the law^ for they had corrupted the cove* nant of Levi, faith the Lord of ho/is. Therefore (for your punijhment) have I alfo made you contemptible and bafe before all the people, according as ye have not kept my ways, but have been partial in the law '\ SMal i. 10. ^ Ver. 1 3, 14. * Chap. ii. 7, 8, 9. It ig The Scripture Method of It is not great fwelling titles of vanity, nor large revenues, that will preferve priefts from contempt, but an holy and exemplary converfation, joined to a fin- cere preaching the word, and diligent en- deavours to do good to fouls i hereby God .will be honoured, and the Redeemer's kingdom advanced and enlarged in the v/orld. Now, concerning thefe fad corruptions among priefts and people, they that fear ^ ed the Lord fpake often one to another ; and about the moft proper method to redrefs thefe fcandalous evils ; and to ftrengthen and encourage one another to perfevere in the way of holinefs and obedience, endea- vouring to ftem the tide of open profane- nefs and heartlefs formality. 4. And laftly, under this general head, we may obferve the time, when they fpake often one to another ', Then, in an age of great degeneracy and lukewarmnefs ; then, when multitudes declar'd their iniquity like Sodom, and were not afhamed. And when the priefts, generally fpeak- ing, behav'd like Hophni and Phineas^ fo that men ahkorr d the offering of the Lord^ not diftinguifliing between the divine ap- pointment of the priefthood, and the Ican- dalous abufe of it by the wicked priefts. The office of the Chriftian miniftry is un- 2 doubtedly Reviving Tradlical Godlinefs. 4^ doubtedly of divine appointment, and ve- ry ufeful : It is a wife and gracious ordi- nance, notwithftanding many have fhame- fully abus'd it. From the priejis profane^ nefs had gone out into all the land. And indeed, when the teachers of religion are men of bad lives, what can be expe(fted from the people? ^be Prophets prophefy f(iljljy and the priejU bear rule by their means^ and my people love to have it fo^ and ivhat will ye do in the end ^ ? Thus God by his Prophet crieth out, A wonderful and horrible thing is committed in the laiid ^ Wonderful and horrible indeed ! Monjirum^ horrendum^ informe^ ingens, 11. General head, I proceed to the no- tice God took of the behaviour of thefe good people, The Lord hearkened, and heard it, and a book of remembrance was written before him, for them that feared the Lord, and that thought upon his name. The Lord was well pleafed with their condudl, and took fpecial notice of ir, and it was recorded to their everlafting honour, that they might be rewarded hereafter. I. Let it be obferv'd, who hearkened and heard, The Lord, Jehovahy who ^ Jer. V, 31. ^ Ver. 30, G cakes 50 The Scripture Method of takes norice of every thing that is done under the fun : The eyes of. the Lord run to a?2d fro throughout the whole earthy beholding the evil and the good-, and efpe- daily his eyes are upon the righteous, as his ears are open to their cry. He there- by fe-jveth himfelf jlrong on behalf of thofe^ whofe hearts are upright before him. Our great concern is with God; we have more to do with him than with the whole world \ and it fhould be our bufi- finefs to fecure his favour and friendship, and then all will be well ; For if God be with uSy and for us, who can be againfi us ? He that judgeth us is the Lord. 2. We may farther obferve what the Lord is here faid to do, He hearkened and heard. This is not a tautology, or vain repetition ; here is a particular defign in this double expreflion, to (how the great regard the Lord had to them, and the pleafure he took in their behaviour at this • lime. And it was written, no doubt, for our encouragement, that we fhould herein imitate thefe good people, then the Lc?r^ *will hearken and hear us. 3. Wh-at was confequent upon it, And a book of reme?nbrance was written before him. This is fpoken after the manner of men, efpecjally princes ^nd great men, 2 who Reviving V radical GodVuefs. 5 i who write down in their annals and me* morandum books, the names and worthy deeds of thofe they have a fpecial regard for, and defign to promote and reward. The great and bleffed God hath no need of fiich a book, becaufe his memory never fails him ; he can't forget them that be- have well, with fo much courage and re- folution, in a time of a general defedion j it is thus exprefled to (liow us, that he will take fpecial care to reward thofe that are good in bad times. There is the book of his omnifcience, and the book of provi- dence, in which are wrote down the names of fuch diftinguifh'd Worthies. 4. The perfons are here particularly defcrib'd for whom this book was defign'd. For them that feared him, and that thought upon his name. T^he fear of the Lord is the beginning of wifdom : It is often put for the whole of religion, as was obferved before ; I will therefore pafs it over, and a little di- flindly confider the latter part of their charadter, they thought on his name. By the name of God we underftand the na- ture and perfecSions of God, as a man is knov^rn by his name. Whatever makes up the name of God is here included, as his wifdom, power, holinefs, goodnefs, and faithfulnefs. G z They 5 a The Scripture Method of They thought on his name. This imports not a bare thinking, but a due efteem, and awful regard of it, fo as with all care to avoid every thing that may tend to the difhonour of it ; conftantly to endeavour to walk as becomerh them who profefs to know and ferve God, as always in his pre- fence, and with refped: to him, and fear of him. *' They (fays Kimchi) are in- *' tended, who always think, or meditate " in the ways of the Lord, and the know- *' ledge of his Godhead, for his name is " himfelf, and he (himfelf^ is his name." ** Aben Ezra underftands it of the wife in " heart, who know the fecret (or the " myftery) of the glorious, aw^ful name." He feems to allude to what is faid, PJ'alm XXV. 14. The fecret of the Lord is with them that fear him. R, Tanchun fays, *' That the word ^^t^n Chofhebe^ rendered '* That thought o?2, imports or includes, *' honouring and magnifying." The Sep- tuagint tranflate it, That revere?2ce his name '". They thought what they mighr, and ought to do for his name and honour in the world : They confuhed together what meafures were proper to take, to revive dying Religion; how they (hould mani- *" EuAxpy/vtfeyo/;. Vide Pocock & Poli Synopfis ii\ locum. feft Reviving Tragical Godlinefs. 5^ fcft their regard to the name of God, and teach others to reverence it. They did not content themfelves with cold wiflies, but they joined their endea- vours, and united their hearts and hands in fo good a work. Thinking on God's name, without adling for it, will do no good towards reforming mankind ; and fo I underftand thofe words of David^ It is time for thee^ O Lord^ to work. It (hould be tranflated, according to the Hebrew^ It is time to work for the Lord ", Good men ftiould think it a proper feafon to unite together to work for the Lord^ now Men have made void his law ; and I add, endeavour to fet afide the Gofpel too, as will appear more fully in the Appendix to theie difcourfes, we (hould fay with the devout Pfalmift, Who will rife up for me (and with me) againjt the workers of ini^ quity""? When the wicked trample on God's law, and defpife his authority, and four contempt on the blood of the covenant^ and deny the Lord that bought them, and wa{h off as far as they can the water of baptifm, and cancel their obligation to keep the Chriftian covenant, it is time for good Chriftians of all Denominations to lay afide their little contentions, and to " Pfal. cxix. 1 26. f P^al. xciv. i6. unite 54- The Scripture Method of unite againft the common enemy. Tbe Canaan ite dwells in the land, Hannibal ad Portas would reconcile the Romans ; and when Deifni is at the door, fhall not good Chrillians ceafe from curious fpecu- lations, or difputes about the meaning of a few difficult texts of Scrioture, when the enemy is endeavouring to force the Old Teftamenc out of your hands, and to explain away the fenfe of the New ? If we think on God's name to good purpofe, we ihall, in our feveral ftations, pray down, and live down, the infidelity and profanenefs of the prefent age, on the one hand, and the iukewarmnefs and heartlefnefs of it on the other. Let us then uniie in the common Caufe of God and Chrift, of virtue and piety, and of thofe great and effenti^al points of Chriftianity, wherein all fober Chriftians are agreed; and inftead of angry and wrathful difputes among our felves, For WE ARE ALL BRETHREN, let US Cul- tivate a fpirit of piety towards God, of benevolence and charity towards man, as well as be very confcientious in the pra- ctice of flrid juftice and fobriety. Thus we (liall be living apologies for the truth of Chriftianity, and whatever are the de- ligns of men againft the truth, whether more open and violent/ or more fecrec and '' ' P\.eviving Traclical Godliness, 55 and artful, this is our comfort, Chrili hath built his church on a rock^ and the gates of hell (the pov/er and policy of earth and hell) fiall not prevail againft it\ P J'.latt. xvi. I : D I s- Discourse III. Concerning the Reward that fhall be beftovved on thofe who are Good in bad Times. M A L. iii. 1 7. And they fhall he mine^ faith the Lord^ in the ^ay that I make up my jewels, and I will Jpare them as a Man jparetb his own Son that fcrveth him. well g =^!ifHESE words agree very wel jSM with the elofe of the prccedin_ ^^^ verfe, where it is iaid, 1 he Lord i^. hearkened and heard if ; he took particular notice of, and was well plealed with the coiidudl of thofe that feared the Loi-d, and who [pake often one to aiiother-^ ^hey ilrengthen'd one another's hands, and en- The Reward^ &c. 5*7 cncourag'd' their hearts, ac a time, wben iniquity abounded^ and the love of many waxed cold. They confider'd what pro- per Methods were to be taken to put a flop to the growth of infidelity and pro- fanenefs, and for reviving the power and pradlice of Godlinefs. It follows, And a book cf remembrance was written before him, for them that feared the Lord, and that thought on his name ^. This, I obferv'd, is to be underflood as fpoken after the manner of men, efpeci- aily of princes, who have annals by them, that they may look into upon occafion. As Ahafuerus one night, when he could not Jleep, commanded to brijig the book of the records of the chronicles \ where Mordecat's good deeds, in difcovering a private con- fpiracy, was recorded. This phraf-, abouc a book being written, is to be underftood in a way worthy of God, i. e. God takes as much notice of good men, efpecially of them that are fo in bad times, in or- der to reward them; as when a prince orders the names and fervices of fuch perfons to be wrote down 1:1 his annals for his own private ufe, that he mav toke an opportunity to beflovv fuitable rewards on them. ^ Ver. 16. ^ Eflhervi. i. H You 5 8 The Reward that (hall be hejlorvd You fee this book was not wrote in vain, for in the verfe now before us it is added, They Jhall be mi?ie, faith the Lord^ &c. There are feveral readings of this verfe ; fome read it as we do in our tran- flation : The meaning then is, " Though ** God, for a Time, fufFereth good men, *' who are his jewels and choice trea/urey " to lie undiftinguifh'd among the wick- *' ed, yet the time is coming, when he " will make a vifible difference between " them." Others read the words thus, " They " fliall be to me a peculiar treafure in the " day when I do or make," /. e, when I perform what I have promifed ; fo they join the word jewels with the lirfl: words, They Jhall be miney &cc. Reading the words in this manner, the fenfe is very obvious, " There is a day of difcrimina- " tion coming, when they that feared me " in a time of general and great degenera- '* cy, fliall be diflinguifli'd from, and dig- " nified above others 5 I will own them *' for my Jpecial treafure^ and beftow great ** honour upon them, and I will preferve ** them as carefully as men preferve their '* choicefl: jewels and greateft treafure." The word n^JlD Segullah, rendered by ours jewels, and in the margin fpecial treafure^ denotes any choice thing that is highly on the Good in had Times. 59 highly efteemed by men, and which they look upon as their own proper goods, and take particular care of, as gold, filvcr, precious ftones, and the like, which they lay up among their treafures. It was pro- mifed to Ifrael 2,% a great and diftinguifli- ing favour, provided they would continue obedient, that they fliould be to Jehovah a peculiar treafure above all people \ where the word Segullah is ufed, which we tran- flate in the text jewels^ in the margin yj)^- cial treafure. This diftindlion among the Jews, be- tween them that feared him, and them that defpifed him not, was to be in the day which / make^ or bring to pafs what I have defigned and purpofed. /;/ the day which I Jloall make ; fo the Greek '. *' In the day of judgment, fays Rabbi Da- " vid Kimchiy wherein I (hall execute " judgment on the wicked/' This refers to the coming of the Mef- fiah, for of this coming our Prophet of- ten fpeaks; and for rejedling him (Mcf- fiah) the unbelieving Jews were cut off, aJtd their land J'mitten with a curje"^ ; and terrible vengeance purfued them, to the utter deftrudtion of their nation, city and ^Exod. xix. 5. ^ 'E/f Yii^i^.y Y]v 'iyu hetween the Righteous and Wicked, y 5 Others fiippofe they are delivered for the comfort of the godly, g,d. hereafter par- ticularly, at the dellrudion of 'Jerufalejii by the Romans^ you (hall fee I will make a vifible difference between good and bad men ; though this difference will be moft vifible and lafling at the general judg- ment. We may Observe piere, I. The great difference among the chil- dren of men, is righteous and wicked -, they that ferve God^ and they that ferve him not, II. In the prefent flate it is hard to di- ftinguifh one from the other ; the righteous fometimes are guilty of fo much fin and folly, and the hypo- crite is fo difguis'd, that it is not eafy to difcern one from the other ; how near an hypocrite may come to fin- ceriry, and yet be no more than al- mofl perfuaded to be a real Chriflian. Hie labor ^ hoc opiis^ is a work ofjbme difficulty. III. Hereafter, particularly at the lafl judgment, God will make a vifible and everlafting difference between them, as he did in. part at the deftru- dtion of Jerufalem by the Romari armies. K . JV, 7 6 The Final T)ifference that will he IV. Then both good and bad men (hall difcern this difference clearly and cer?- lainly. 7/jen JJoall ye return and dif- cern^ &c, I. Obf. The great difference between one man and anqther is, that of righteous and wicked 'y be that ferveth Gody and h^ that Jeweth him not. There are many diftindions among men ; fome are learn- ed, and others unlearned ; fome are rich, and others are poor ; fome are men in power and authority, and others are in fuhjeftion ; fome are parents, others chil- dren j fome are mafters, and others are fervants. But thefe diftinftlqns fubfift on- ly for a time, and ferve the purpofes of this fhorr, uncertain, dying life ; but the main, the greatefl and moft lafting is this in our text. With reference to religion, there are great difticftions ; fome are Pagans^ others ^ew^^ others MahometanSy and others Cbri- Jlia72S\ and arnongH: this laft fort, there are great differences as to names and noti- ons j the moft ufual is Protejlant and Pa^ pifi. Among Protefiants^ there are Calvin nifis and hutheram\ ArminianSy Arians and Scciniam\ Epifcopal, Presbyterian^ Ccngregationaly Antipedobaptijl and ^ta- kers \ though thefe are only different opi- nions hetween the Righteous and IVichcd, 7 7 nions and perfuafions, and the differences are not fo great as to make it neceffary to form different focietics; or if it can't well be otherwife, at leafl though we fliould vvorfhip in different places, and in fome- what differing circumftances, we ought to Endeavour to keep the unity of the spirit in the bond of peace. All truly good men, take them when you pleafe, and call them by what names you think fit, are agreed both in many more and fubflantial things, than thofe about which they differ. But take a good and bsd man, though of the fame outward perluafion, and external denomination, and there is an essential, fundamen- tal DIFFERENCE between them, as much as between li^ht and darknefs, virtue and vice ; for a wicked man practically denies not one, but every article of his creed ; he renounceth God's authority, and fets up an ufurper in his own foul, which ought to be kept facred for the Father of fpirits. When (hall the happy time be ia this v/orld, that good men fhali find thernfelves nearer one another, tha^ warm diiputants in the heat of an argument ima- gine ? I remember a fine Saying of the jtruly honourable Mr. Boy/, fpeaking of the Calvinijh and Arminians^ he fays, " They ♦« bQth defign to do honour to the Grace " of 78 The Final T>ijference that will he *« of God, the one by giving an irrefifti- <« ble force to it, and the other by extend- « ing it to all mankind ; both fides will « be acceptable to God if fincere, and he <« will make more favourable allowances *< for good men in both fchemes, than ** they are willing to make for each « other." But to return, the difFerence between righteous and wicked will remain for ever what it is at prefent. 1. An eflential and fundamental diffe- rence. Righteous men are born of God, but all the wicked are children of the de- vil, becaufe they imitate him : In this the children of God are manifejl, and the chiU dren of the devil \ whofoever doth not right e- cufnefs is not of Gody ?ieither he that loveth not bis brother ^. 2. This difference will remain when all others fliall ceafe. In a little time the di- ftindion between learned and unlearned, rich and poor ; and fo as to religious diffe- rences, the various names and denomina- tions will be fwallowed up in that greateft and laft diflincSion of righteous and wick^ €d\ The ufe we (hould make of this obfer- yation is as follows 5 it concerns us all to ? I John iii. lo, [ Matth. xxv. 37, 46. en-i let ween the Righteom and U'lchaf. j^ enquire impartially, under which of thefe iv/o clafles we are to be ranked: Are w^e righteous, or are we wicked? Do we fear God, or do we ccijl off fear, and rejiraiii prayer before God? \ don't ask, Do you live without fin ? For there is not a jufi man on earth, that doth good, and fins not -, and in many things we all offtnd. But are we prevailingly fee againft all fin ? Againft all known fin, and especially againft every beloved luft ? David was upright before God, and kept himlelf from his iniquity. Are we more afraid of offending the moft high, than of offending the whole world ? Are we fenfible of his love and goodnefs ? Doth that lead us to repentance ? And doth it alfo engage us, to avoid every thing that we know is difpleafing to him, though ic might contribute to our prefenc eafe, plea- fure, and profit ? When tempted to do what is agreeable to corrupt nature, do we ftatedly repel the force of a tempta- tion upon this religious principle, Hois} jhall I do this, or the other great wicked- nefs, andfn againft God ^ ? II. Obf In the prefent flate it is fome- times hard to difcern between the righteous and the wicked : Between him that fearetb \ Gen. scxxix. 9, 8o Tfje Final Difference ihat will he God, and him that fear eth him not. There are fuch remains of fin and folly in good men, and the appearance of fo much good in fome bad men, that we can*r eafily, cer- tainly, and prefently, difcern the diffe- rence between them. When a good man falls into fin, efpecially into fomewhat fcandalous, and thereby expofeth himfelf, and what is infinitely worfe, religion, whilft the refined hypocrite carefully avoids every thing of that nature, we are ready to condemn the former, and to commend the latter. Sometimes, in the courfe of providence, good men are plagued all the day long^ and chaftened every morning ; whilji the ungod'^ ly projper in the worlds they increafc in riches. And in publick calamities the righ* teous often fall undifl:ingui{hcd from the ivicked. Devouring flames, the fword of war, and the fweeping pefl:ilence, don'c diftinguifh between one that fears God, and one that fears him not. In all thefe inftances, and more that might be mentioned, it is not eafy to dif- cern between the righteous and the wicked. Who can certainly determine what finS and infirmities are confident with the low- eft degree of grace ? Or, how far an almoji Chri/iian may go, and yet be no more than iilmofl perfuaded ? Thero hetween the Righteous and lVic\ed, 8 1 There is often too much pride, paflion, cenforiournefs, felfifhnefs, ill-nature, and a wane of love and benevolence among good men, that when we fee their conlli- tution Jin break out, and they appear in their word colours, wc are ready to que- ftion their fincerity. On the other hand, when we fee the agreeable outward beha- viour of civiliz'd and fober perfons, we are apt to think thefe are, and muft be number'd among God's children. Such is human nature, when fancSified by the Spirit and Grace of God, that we muft make great allowances one for ano- ther, who elj'e would be farced ? The good Lord pity and pardon- us, heal and help us, and teach us to make greater allow- ances for others, concerning whom we have reafon to think, notwiihUanding all their failings, the root of the matter is in them, III. Obf, Hereafter, at the lad judg- ment, God will vifibly and everlaftingly diftinguifli between the righteous and the wicked^ &c. God, in his providence, did fo, when yeriifalem was laid wafte by the Romans, The Chriftians, being warned by our blef- fed Lord, fled to a fmall town called Pella, where ihey efcaped that deftrudtion that L awaited Sa The Final Difference that mllhc awaited and overtook the unbelieving Jews. Chrift had diredled his dilciples, when they Jhould fee Jerufalem encompajfed with ar?nieSy tojiee cut ^ Jerufalem, &c. And at the laft judgment God wil' vili- fibly and everlaftingly diftinguifh the rigb^ teous from the wicked. Now they are in- termingled J they dwell in the fame king- dom, in the fame city, and worfhip in the fame religious fociety; yea, dwell in the fame family; but hereafter the judge of the world will fepcir ate them c?2e from the other ^ as a Jhtpherddivideth the fheep from the goats. And I e will place the jheep on bis ri^ht hand, and the goats on the left ' ; and they fl:iaU continue everlaftingly feparated from each other. ^hen the righteous fhall flnne forth ns Jiars in the kingdom of thetr Father — Then tie wicked {hall be condemned to an ever- lafting baniflimcnt from that God, who they did not like to retain in their minds — • Then there will be a great gulph fixed, fo that there will be no paffing from one ftate to the other. T. The righteous fhall be advanc'd to great honour and happinefs. Every one^ according to their improvement of the . different talents committed to their truft, * Matth. XXV. 3 1 . and oiywards^ as between theRtghteom and IVtchd 8^ as God beftows different capacities and opportunities, fo I make no quertion, but he will hereafter beftow different re- wards. And as mens capacities, fo do their im- provements differ ; fome are more diligent than others. Some good men will be fa- red with more difficulty than others. Seme will befaved^ y^t fi ^^ by fire. Mini- ilers, that are diligent and faithful, will receive a greater reward than others in private life. Ibey that are wife Jhall JJmie as the brightnefs of the firmament ; and they that turn many unto righteoufnefs as the ftarsfor ever and ever ". One ftar dif- ferethfrom another fiar in glory ; fo will be the refurrediion of the dead. Every veffel of mercy will be a veffel of glory ; but one veffel is more capacious than another. All the faints will be like unto the angels ^ being the children of Gody by being children of the refurre6iion\ God will then beget them, as it were, anew ; this is the nctXi-yy^vioU^ the regeneration fpoken of by our bleffed Lord ^. 2. The wicked {who ferve not God) will then be raifed up to fhame and everiafiing contempt y. All that are in their graves^ Jhall hear the voice of the Son of many and f Dan. xii. 3. * Matth. xix. zS. > Pan. xii. 3. L 2 corn^ 84. The Final Tiifference that will he come forth, ^hey that have done good unto the rejurredlion of life^ and they that have done evil unto the refurrediion of damna- tion ^ They (hall be chrufldown into that bot- tom lefs pit, Inhere is weeping and gnajhing of teeth : There the n^orni dieth not (con- fcience will not ceafe accufing and con- demning the finner, JDecauf^ this was his own doing) and the fire is not quenched. How (hould the fire be quenched ? when they have trampled under foot the higheft authority, and rejeded the only remedy infinite goodnefs and wifdom had provided for them: There remaineth no more (no other) facrifice for fin, but a certain fear-* Jul looking for of nirath and fiery indigna^ tion^ which will devour all adverfaries. This Observation applied^ I. Let us learn hence, not to judge (i.e. determine) any thing before the time^ until the Lord come^ who will both bring to light the hidden things oj darknefs^ and will make wanijejl the counfeh cf the heart "", Let us forbear cenfuring one another: Who art thou that j''dgjlt another mans jervant ? Why dofi thou judge thy brother ? Why doji » John V. 28, 29. 3 I Cor. iv. 5. I thou he t me en the Righteous and Wicked. 8 5 thou Jet at nought thy brother ? We jhall all Jland bejore the judgment feat of Chriji, Let every one look to his, and her own heart, and fee to it, that we fear the Lord in fincerity. fudge nothing before the time. 9. We may hence learn the reafon, v/hy in the church militant there are good and bad men. The wheat and the chaff muji grow together till the harveJL The net of the Gofpel inclofeth good and bad fiflj — . The Son of man Jhall Jend forth his angels, and they Jhall gather out of his kingdom all things that offend^ and them which do ini^ quity ^ The time of feparation is not yec come, an,d it is the angels province, when fent forth by the Son of man, to make this feparation. Let not us attempt to make the vjfible church purer than Chrift would have it : There will be in it, to the laft, Perjbns and Things that do offend • Have not I chofen you twelve^ and one of you is a devil"? And was a devil. If you will not join with any church, till you pan find one entirely purg'd from hypo- crites, you murt not join with any on this fide of heaven. The pureft churches have {heir fpots and blemifhes. Hypocrites ^ Matth. xiii. 41. may 86 The Final difference that mUhe may be of great ufe in the prefent ftate of things. IV. Obf. At the laft judgment it will be eafy io difcern between the righteous and the wicked. This will be eafily and certainly done. There can be no miftake in thinking them wicked, whom the judge of all the earth will pronounce fuch : Shall not be judge right y and do juftice ? T(? clofe all by way ^Application. There is no other way of being righfe^ cuSy but by converfion. Tou Jhall return. Some underftand it of real converfion. Repent ye therefore^ and be converted^ that your /ins may be blotted out^ when the times of refrejhme7it Jhall come (or that the times of refrefhment may corat) from the pre- fence of the Lord, Repentance and conver- fion go together, and without repentance or converfion not one fin will be blotted mt. Now is the accepted time^ now is the day cf falvation. Let the wicked Jorfake his way^ and the unrighteous man his thoughts^ and let him turn unto the Lord, for he will have mercy upon him, and to our God, for be will Abundantly pardon. Let him do this let ween the Righteom and Wichd. 8 7 this without delay Boaft not thy felf of to morrow^ for thou knowefl not what a day may brtjzg forth. What is your life? And how much depends upon ic ? A great pare of this (hort, uncertain life, is irrecover- ably gone. Awake to right eon fncf and fn not. It is high time to awake out of flccp. They that Jleep, fleep in the nighty and they that are drunken ^ are drunken in the nioht. But let us who are of the day^ befober, ptit^ tin^ on the breajt plate of faith and love^ and for an helmet the hope of lahation. Let us diligently improve ordinances and providences, that we may be truly righte-- ouSy and may fear God infincerity and with all our hearts. And let us endeavour, by the grace of God, to be eminently righte- ous. May we Jhine as lights in the world -y efpecially we who monthly renew our co- " venant-engagements to be the Lord's ! we fhould often fay to our felves, O my foul^ thou haflfaid to the Lord, thou art my Lord : Let us not unfay it by an unfuitable be- haviour in the world. Only let your CONVERSATION BE AS BECOMETH THE Gospel of Christ, l^hy vows are up- on uSy O God, we will pay what we have vowed: God hath no pleafure in joolsy who vow but pay not. In a word, let us be confcientious throughout our whole converfation : As obedient children, not fapion- 88 The Finamifference^ 8cc, Jajkioning our /elves according to the for^~ Pier lujls in our ignorance : But as ht wiJtch hath called us is holy, fo let us be hoiy in all manner of converfation ; be^ caufe it is written^ be ye holy, for I am holy. THE THE APPENDIX, Containing a few REMARKS O N A BOOK lately publiflied, ENTITLED, The Moral Philosopher. Magna eji Veritas & pravalehit. Amicus Socrates, Amicus VhiOy fed magi s Arnica Veritas. L N B N, Printed in the YEAR, M.dcc.xxxvu. THE APPENDIX VERY man is, no doubt, to think for himfelf in matters of Religion, and hath a right to publifli his fentiments to ^^^^^^^^^^ the world. I am very thank- ful that the prefs {lands open to a Derifl: as well as to a Chriftian ; or, that I mny not offend our author, I mud allow him to be a Chrirtian Deift : And if he can*t be- lieve as much of the Chriftian revelation as I and many more do, I am noc fond of ftriking him out of the lift of Chriftians, though he appears to be of a Li^ifey IVool^ fey Religion ^ (to borrow his own phrafe.) * Moral Philofopher, p. 158, M 2 ' £ Ql The Appendix. I wifli for his own fike, as well as ours, he had not treated fome things, held facred among Chriftians, in a ludicrous manner. However, at my fetting out I can't hue commend this gentleman, for allowing with us, that " our Saviour's dodlrines ap- *' peared to be true and genuine principles " of nature and reafon, when he had fee •" them in a proper light, and as foon as " they came to be weigh'd ; but yet they " were fuch as the people had never heard " or thought of before, and never would *' without fuch an Inftruftor, and fuch " Means and Opportunities of Knowledge. *' They who would judge uprightly of '* the ftrength of human reafon, in mat- " ters of Morality and Religion, under *' the prefent corrupt and degenerate ftate ^' of mankind, ought to take their eftimate *^ from thofe pares of the world which ** never had the benefit of revelation ; ** and this, perhaps, might make them " lefs conceited of themfelves, and more *« thankful to God for the light of the *^ Gofpel. If the religion of nature, under •' the prefent pravity and corruption of *' mankind, was written with fufficient ** ftrength and clearnefs upon every man*s ** hearr, why might not a Chinefe, or an " Indian^ draw up as good a lyilem of " natural religion as a Chriflian? And, << why