THeſe Sermons mentioned in the Title being Preached by Mr. Killiray and given to me to Publiſh, theſe are to inform all perſons, that they may not be deceived with Counterfeit ones, which have not all the Sermons here mentioned in them. That they are onely Printed for William Thackeray at the Angel in Duck-lane, and have this Picture underneath on them, where you may be furniſhed with the Right ſort
TEN Sermons, Preached by that Eminent Divine Matthew Killiray B. D.
To which are Added excellent Set Forms of Prayer and Graces for Children.
London, Printed for William Thackeray〈◊〉the Angel in Duck-lane, 1675. Price〈◊〉
The Godly Mans Gain, AND THE Wicked Mans Woe; OR, Good News from Heaven for the Righteous.
Plainly ſhewing the wonderful manifeſtation of the love of God to their Souls, their bleſſed and happy condition both in this life, and that which is to come.
Likewiſe, the dreadful condition of the wicked, their dangers by reaſon of ſin, becauſe the wrath of God is revealed from Heaven againſt the workers of iniquity.
Laſtly, ſome ſeaſonable warnings, and perſwaſions, for poor ſinners to prepare for Judgement, that they may be able to ſtand in the evil day, and avoid thoſe viſible tokens of Gods fury, and their eternal ruine in flames of Fire, prepared for the wicked, who delight to make void the Law of God.
By MATTHEW KILLIRAY.
Ʋpon the wicked he ſhall rain ſnares, Fire and Brimſtone, and an horrible tempeſt, this ſhall be the portion of their cup.
For the righteous Lord, loveth righteouſneſs, his countenance doth behold the upright.
London, Printed for William Thackeray, at the Angel in Duck-lane nere Smithfield, 1674.
Say ye to the Righteous, that it ſhall be well with them, for they ſhall eat the fruit of their doings.
Woe unto the wicked, it ſhall be ill with him for the Reward of his hands ſhall be given him.
THeſe words are the words of the Prophet Iſaiah, unto rebellious Judah and Jeruſalem; having ſhewed them in the former verſes, the trouble and confuſion which comes by ſin; it is the cauſe of the loſs of Temporal and Spirituall Enjoyments, thence ariſeth diſobedience to Parents, as you may read in the 5, and 6, verſes; he comes in theſe two verſes read to you; to ſhew that though it be a day of publique Calamity, when the ſhews of mens countenances do witneſs againſt them, and ſhews their ſin as Sodom, yet then is there good news from heaven for the righteous ſoul, here is glad tydings of peace and ſafety for him, It ſhall be well with him: here is all good things comprehended in this word, Well: it ſhall go well with him here, well with him hereafter: this ſhall be his comfort, this his joy: He ſhall eat the fruit of his doings, and be ſatisfied. But what ſhall become of ye wicked? ſhall it be ſo with them? read the next verſe, behold their doom, and avoid it if poſſible: Woe to the wicked, it ſhall be ill with him, for the reward of his hands ſhall be given him. Better for him he had never bin born, for eternal miſery is his portion, he hath done ill, and the fruits of his evil déeds ſhall he receive: not a word of mercy to him, not a word of comfort for him ▪ he hath had his good things in this life: and the Children of God their evil things: but now they are comforted, and he is formented, they have the good ſpirit, the holy Ghoſt to comfort them, but the wicked man the evil ſpirit to torment him: in a word all the woes and denunciations of wrath ſhall be executed againſt him, which are written in the Book of God.
The obſervation that I would note from theſe words, is this,
Doct. That in the midſt of miſery, the Lord Jeſus Chriſt hath bowels of mercy for the Righteous perſon; but in the day of account, he will have nothing but dregs of fury for the wicked, who ſtudy to make void his Law.
Here is good news for you, who have fought the good fight of faith, who have contended earneſtly for the cauſe of Chriſt: a Crown of glory is prepared for them, which ſhall never fade away: There is mercy for them in the midſt of miſery; joy for them in ye midſt of ſorrow; the ſmiles of Gods countenance ſhall chear up their hearts: though they may have ſorrow for a ſeaſon, yet joy cometh in ye morning; the ſwéet and gracious carriage of ye Lord Jeſus Chriſt ſhall even raviſh their ſouls. That this is ſo, That in the midſt of miſery, t•e Lord Jeſus Chriſt hath bowels of mercy, ſee Heb. 13.5. Be content with ſuch things as you have, for he hath ſaid: I will never leave thee nor forſake thee; As if ye Lord ſhould ſay to any poor ſoul in miſery, that is ready to diſpond or deſpair, under the burthen of his afflictions; bear my hand patiently, be content with ſuch as you have, whether it be affliction tribulation, or perſecution in this world, I have prepared a better Kingdom for you; Ile never leave you in ſix troubles, or in ſeven: I'le guide you by my Counſel, and afterward receive you into Glory, Pſal. 138.3. In the day when I cryed thou anſweredſt me, and ſtrengthenedſt me with ſtrength in my ſoul. Though the world frown upon them yet there is a ſecret ſupport, there is an everlaſting arm that bears them up; his ſwéet & gracious carriage to the Church, declares that they are the beloved of his ſoul, they are his Darlings, ſée Cant. 4.8,11. Come with me from Lebanon (my Spouſe) from Lebanon, &c. thou haſt raviſhed my heart, my Siſter, my Spouſe, thou haſt raviſhed my heart with one of thine eyes, with one chain of thy neck, how fair is thy love my Siſter, my Spouſe, how much better is thy love than Wine, and the ſmell of thine Oyntments then all ſpices? And thus the Lord Ieſus goes along, ſhewing forth his love in moſt excellent terms, to make the ſoul more enam•ured of him.
But now to ſhew you why it is ſo, or how it comes to paſs that the Lord is ſo full of bowels of mercy towards the Righteous, I ſhall give a few Reaſons for it.
1. Becauſe they are thoſe whom he hath ranſomed, whom he hath bought at a〈◊〉rate, even the price of his own blood. Theſe are the perſons, (the Righteous I mean) for whom he was reviled, deſpiſed, was in bitter Agonies, and ſuffered a cruel death upon the Creſs: And think you will he leave theſe in miſery, and not remember he is a God of mercy? will not he ſtay theſe with Flaggons, & comfort them with Apples, when they are ſick of love? The blood of the Lord Ieſus Chriſt was not ſhed in vain, but he dyed, that his might live, he went through ſorrows, that his might have joy, he was Crowned with Thorns, that his might be Crowned with glory. They are thoſe whom he hath called out of darkneſs into this marvellous light; for theſe he hath procured a ſalvation, & an everlaſting reſt: They ſhall not be led Captive at the Devils will, becauſe they are redéemed by the blood of the Lamb. Therefore, ſhall it go well with them.
2. Becauſe they are thoſe whom he hath choſen, & thoſe whom the Father hath given him: Therefore hath the Lord bowels of mercy for them. As he hath accompliſhed his part on the Croſs for them, ſo will he accompliſh his part in heaven for them; John 6.36. Of all that the Father hath given him, he will loſe nothing. They are the fruit of his death and reſurrection; to theſe he will be a Father in time of trouble: when ye world caſt them off, he will receive them into his protection, he will open his everlaſting arms, & receive them into his imbraces. Chriſt will not loſe his interreſt, he will not loſe thoſe whom he hath choſen, and whom the Father hath given him; but the light of his countenance ſhall ſhine upon them, and he will compaſs them about with mercy, all the dayes of their lives.
3. Why hath God bowels of mercy for ye Righteous? becauſe God hath peculiarly promiſed to theſe, and none but theſe, that he will be a Father to them, and they ſhall be his Children.
Now beloved, hath not a Father yerning bowels of affection towards his Child? doth not he love his own, & cheriſh his own more affectionately then he doth others? if he ſee them wronged, doth not he right them? even ſo ye Lord Ieſus Chriſt as a Father, is very pitiful & very loving, & affectionate towards his Children: Oh how his ſpirit is grieved to ſée his grieved, when his Children are moleſted, & deſpiſed it pierceth into his ſoul, and preſently he is ready to deliver them; he will never leave his comfortleſs, but he will come unto them, he will be with them in joy and ſorrow, in proſperity and adverſity, in life & death, and at laſt will lead them into his heavenly habitation, that they may partake of the glory promiſed, and receive the reward of their Righteouſneſs, even the ſalvation of their precious ſouls: thus have you heard why ye Lord Ieſus Chriſt hath yerning b•wels of mercy towards the Righteous. Indéed many more might be given, but theſe I think are enough to ſatisfie any reaſonable ſoul, and n•w let me procéed to make a little improvement of it by way of uſe.
1. Vſe of Exhortation; Let it be to exhort you who are Righteous in the ſight of God, you to whom Ieſus Chriſt hath bowels of mercy, to be continually lifting up Prayers and Praiſes with your whole heart and ſoul unto the Lord, who hath tranſlated you out of darkneſs into his marvellous light, & out of the Kingdom of Satan unto God, yt he ſhould take pity of you, when you were in your blood when the Prieſt & the Levites paſs'd by, that Chriſt the good Samaritan ſhould look on you, & heal you. Oh admire this goodneſs of God! & be not ſlothful, but be fervent in ſpirit, ſerving the Lord yt hath had ſuch compaſſion on you, that hath waſhed your ſouls in his own blood, that hath purg'd your conſciences from dead works: what, will not you ſerve ye Lord with fear and trembling? you to whom the Lord hath revealed himſelf in love and mercy; Oh be exhorted in the fear of God, to live anſwerable to thoſe enjoyments you enjoy; and are like to be partakers of.
2. Vſe of comfort and conſolation to poor dejected ſouls, who go mourning all the day long, here is good news for you converted ſinners, you who have felt the miſery under the burden of ſin, and do believe and ende•vour to avoid the power of Satan and the Wrath of God, and do believe what Chriſt hath done for your reſtauration and ſalvation, and have thankfully accepted of him as your onl•Saviour & Lord, on the terms that he is offered in the Goſpel, as one yt calls, juſtifies ſanctifies, and brings at laſt to everlaſting Glory. Hold up your heads poor ſouls, and open the everlaſting gates of your ſouls, that ye King of glory may come in in triumph: hitherto you have clouded the bright rayes of his glory, n•w open your eyes and your ſouls, yt you may behold it: learn to ſay with David, Why art thou caſt down, O my ſoul? why art thou diſquieted within me? hope thou in God, who will yet be the light of my countenance, and my God: Hold up your heads you have cauſe to rejoyce, O ye Saints & Servants of the moſt high God, you néed not fear what man can do unto you, it ſhall be well with you, you ſhall have joy, when others ſhall have ſorrow, you ſhall have peace when others ſhall have trouble, you ſhall enjoy eternall life, when others ſhall have eternal death & damnation: So let me leave you in ye boſome of your Father, ſucking from ye breaſts of his conſolation: and let me ſpeak a little to the wicked, to thoſe who will not have the Lord of life to reign over them. Something I ſhall ſpeak, to ſhew them their danger and deſperate condition; and ſomething by way of perſwaſion, to perſwade them to come into the Lord Ieſus Chriſt, that they might not be the objects of his fury at the great day. And when I begin to ſpeak of theſe things: I confeſs it ſéems terrible to me, and makes me almoſt afraid, people will run out of their wits, when they hear it, but a little experience ſhewing us yt many are like a Dog, bred in a Forge or Furnace, yt being uſed to it, can ſléep, though the hammers are beating, & the fire & hot Irons flaming about him; when another that had never ſéen it, would be amazed at ye ſight: Lo thus they who have 10 or 20 years heard talk of the danger of enduring the wrath of God at the day of Iudgment, but ſée it not, nor féel any hurt, they think it is but talk, and make nothing of it, and thus they thank God for his patience; Becauſe his Sentence is not executed ſpeedily, therefore they ſet themſelves to do evil, Eccleſ. 8.11. This conſideration moded me, & awakened my ſoul, that I might unburden my conſcience before you, & ſpeak the truth in God, and lie not. And, Oh•hat I could teach your hearts; Oh that who•oever reads this little Book, might fear and•remble, and that ſéeing his danger, he may•ndeavor to avoid thoſe unquenchable flames•f the fury of Gods Wrath, Sée 2 Cor. 5.10,11. and tremble when you read it; For•e muſt all appear at the Judgement ſeat of Chriſt, that every one may receive the things•one in his body, according to that he hath•one, good or bad. Knowing therefore the•rrours of the Lord, we perſwade men: 'Tis〈◊〉you I am to ſpeak, who have done ill; W•s〈◊〉you, for the reward of your works ſhall be•iven you, and what is that? Nothing but•ell & horror, nothing but the fury of Gods•rath, a ſad ſentence ſhall be paſſed on you,•hall make your hearts to tremble then,•hough you will not tremble now.
2. Let us enquire wherein this horror con•…ſts, that is, firſt in the ſentence of condem•ation it ſelf, which expreſſeth the miſery•hey are judged to.
1. They are curſed, and that denounceth a•eople deſtinated of & adjudged to utter un•appineſs, & to all kind of miſeries without•emedy: and their curſedneſs is deſcribed in•he next Words: Depart from me into ever•…ſting fire, prepared for the Devil and his Angels; from whom muſt they depart? from that God that made them in his Image, from the Redéemer that bought them with th•price of his blood, & offer's to ſave them fréel•for all their unworthineſs; & many time intreated them to accept his offer, that the•ſouls might live; from the Holy Ghoſt th•Sanctifier, & Comforter of the faithful, wh•ſtrove with their hearts, till they quenche•and expelled him: O•ſad departing! wh•would not then chuſe to depart from all th•friends he had in the world, or from any thin•imaginable: from his life from himſelf,〈◊〉it were poſſible, then from Chriſt; Depar•from what? from the preſence of the Iudg•from all future hopes of ſalvation for•ve•from all poſſibility of over being ſaved, an•living in the joyful inheritance of the Righ•eous. And then conſider:
2. Whether muſt they depart? 1. In•fire. 2. Into yt fire which is prepared for devil & his Angels. 3. Into everlaſting fir•not into purifying, but into a tormenting fi•and thither wilt thou go without remedy:〈◊〉Chriſt now to intercéed for thee: in vain no•to repent, & wiſh•ō had not ſlighted your ſalvation, or ſold it for a little pleaſūe for ye fle•it will be then in vain to cry, Lord open to us Oh ſpare us! O pity us! Oh do not caſt a••nto thoſe hideous flames! Oh do not turn us among devils, do not condemn thy Redéemed•nes! but all ſhall be in vain, you cry & call too late, the gates of Heaven are ſhut againſt you, you•āt ſinned, therefore you ſhall ſuffer;•he coals of his fury ſhall always be burning of you, but you ſhall never be burnt; conſidering the company you ſhall have, none but tormenting devils; this will aggravate your miſery: & the time it ſhall endure, not a year•r ten, or a hundred years, but for ever: you•hall be always conſuming, but never conſumed; as the bleſſedneſs & joy of the godly is perpetual, ſo ſhall alſo the torments of the wicked. Oh poor ſinner! yt readeſt or heareſt theſe lines, I beſéech thée in compaſſion to thy•oul, conſider how fearful the caſe of ye man will be, that is newly doomed to the everlaſting fire, and is haled to the execution without•emedy. The time was, when repentance might have done thée good, but then all thy re•entings will be in vain: now while thy day of viſitation laſteth, hadſt thou but a heart to•ry & call for mercy in faith & fervency, thou mighteſt be heard, but then praying & crying will do thee no good; ſhouldſt thou roar out in•he extremity of thy horror and amazement,〈◊〉beſeech the Lord Ieſus but to forgive thée one ſin, or to ſend thée on earth once more, or try thée once again in the fleſh, whether thou would love him, and lead a godly life,〈◊〉would be all in vain: ſhouldſt thou beſée•…him by all the mercifulneſs of his nature,〈◊〉all his ſufferings & bloody death, by all ye merciful promiſes of ye Goſpel, it would be all〈◊〉vain: nay, ſhouldſt thou but beg for one day reprieve, or ſtay one hour before thou we•caſt into thoſe flames, it would not be hear•how earneſtly did Dives beg of Abraham, t•one drop of Water to cool his Tongue? b•cauſe he was tormented in ye flames; & whi•was he the better? he was bid Remember t•good things he had in this life, and ye remembrance would torment him more. Chriſt wi•not be intreated by the ungodly, but he wi•ſoon ſtop thy mouth, or leave thée ſpéechleſs And ſay, Remember man, yt I did once ſe•thée a meſſage of peace, and thou wouldſt n•hear it: I did once ſtoop to beſeech thée to return, and thou wouldſt not hear: I beſoug•thée by ye tender mercies of God: I beſoug•thée by all the love that I had ſhewed thée〈◊〉my holy life, my curſed death, by the riches my grace, by the offers of my glory, & I cou•not get thée to forſake the World, to deny th•fleſh, to leave one beloved fin; for all this,〈◊〉waited on thée many a day, and year, th•wouldſt not conſider and return and live, an•now 'tis too late, my ſentence is paſt, & cannot be recalled, away from me get thée hence, thou worker of iniquity, Mat. 7.22,23. Ah! beloved friends, what a caſe is then the poor deſperate ſinner left in? how can you yt read or hear, once think without trembling, of the condition that ſuch forlorn wretches will be in, when they look about them, and ſée God that hath forſaken them, becauſe they forſook him firſt; and when they look about them, and ſée the Saints on ye one hand, whom they deſpiſed, now ſentenced unto glory, & the wicked on the other hand, whom they accompanied and imitated, now judged with them to everlaſting miſery: When they look below them, and ſée the flames that they muſt abide in, even for evermore, and when ye Devil begins to hale them to ye execution: Oh poor ſouls! now what would they give for a Chriſt, for a promiſe, for a time of repentance, for a ſermon of mercy, which once they ſlept under, or made no account of: How is the caſe altred now with them? Who would think yt theſe are the ſame men, yt made light of all this on earth; that ſo ſtoutly ſcorned the reproofs of ye Word, that would be worldly, and fleſhly, & drunk, and proud; let Preachers ſay what they would, and perhaps hated them that did give them warning: now they are of another mind, but all too late: now would they draw back, and lay hold of any thing, rather then be dragged away into thoſe flames: but there is no reſiſting: Satans temptations might have béen reſiſted, but his exacutions cannot: Gods judgments might have béen prevented by faith & prayer, & a holy life, but they cannot be reſiſted when they are not prevented: glad would the miſerable ſinner be, if that he might but turn to nothing, or yt he might be any thing rather then a reaſonable creature: but their wiſhes are all in vain, there is but one time, and one way for a ſinners deliverance: if he fail in yt one, he periſheth for ever, all ye world cannot help him after that, 2 Cor. 6.26. I have heard thée in a time accepted, and in a day of ſalvation: behold, now is the day of ſalvation, Rev. 3.20. Behold I ſtand at the door and knock, if any man hear my voice and open the door, I will come in to him, and ſup with him and he with me, but for the time to come hereafter, hear what ye Lord ſaith, Prov 1.24.25 26. Becauſe I have called and you refuſed, I have ſtretched out my hand, and no man regarded, but they have ſet at nought my counſel & would none of my reproof, I wi•l alſo mock at your calamity. I will laugh when your fear cometh, when your fear cometh as deſolation, and your deſtruction as a whirlwind, when diſtreſs and anguiſh cometh upon them: then ſhall they call upon me, but I will not anſwer, they ſhall ſeek me early, but ſhall not find me, for that they hated knowledge, and did not chuſe the fear of the Lord. They would none of my counſels, they deſpiſed all my reproofs, therefore ſhall they eat of the fruit of their own way, and be filled with their own devices, for the turning away of the ſimple ſhall ſlay them, and the proſperity of fools ſhall deſtroy them; but who ſo hearkeneth to me, ſhall dwell ſafely, and ſhall be quiet for fear of evil. This God himſelf hath plainly told you, and Oh! that you would conſider of it in time; will you thus wilfully ſin, and think to eſcape the wrath of God? nay, let me tell you, except you likewiſe repent, ye ſhall all likewiſe periſh; all the world ſhall not, cannot ſave you, no Act of Indemnity ſhall be paſſed upon you, you have ſinned, & you ſhall ſuffer. and Gods Name ſhall be juſtified by it, and Ah; that your Conſciences would be awakened by a ſerious apprehenſion of the deadly torments, and ſmoaking flames, that ſhall certainly one day ſeize upon your body, & yt the fear of it might move your hearts into a relenting and repenting frame, & your ſouls might be affected with ye wayes & truths of God, which are both pleaſant and peaceable, and in them you ſhall find eternal life.
And now I have in brief ſhown you the danger of reſiſting the Lord Ieſus Chriſt, ſuffer me to perſawde you, & Oh yt you would be perſwaded before the woes and denunciations of Gods Wrath be pronounced againſt you! Oh that you would believe yt one day you ſhall receive ye fruit of your doings: will you ſuffer your ſouls to ſink in the laſt day, for want of care, & ſelf-preſervation? Oh that I could perſwade you by the tender mercies of God, by that precious Blood of the Imaculate Lamb of God, to awake preſently, and reſolve to loſe no more time, but ſet upon the work. Oh that there were ſuch a heart in you as you were truly willing to follow the gracious guidance of the Lord, and to uſe thoſe ſwéet and reaſonable means which he hath preſcribed in his word, that you may be ready for the day of the Lord, for you will not be able to make any ſhift to kéep your ſouls from continual terrors, as long as you remain in a Carnal and unregenerate condition; let the ſudden approach of death & judgment, continually move you, and the terrible apprehenſions of the falling into thoſe furious flames prapared for the wicked, rouſe up your ſléepy ſouls from ſin and ſecurity How do you think to eſcape at the laſt day, you that never once trembled at the thoughts of that great day: let me perſwade you to confirm your thoughts in the belief of this, that you ſhall ſuddenly appear at the Bar of Gods Iuſtice, and there ſhall be brought to anſwer for thy déeds done in the fleſh, whether good or evil, what then wilt thou be able to ſay before ye great God? then it will be too late to ſay; Lord be merciful to me a Sinner, then ſhall you wiſh too late, that you had done the good, and the acceptable will of God; & that you had left the Creature and ſerved the Creator. Then ſhall you be ready to cry out: Woe is me, how ſhall I be able to bear this dreadful & heavy burthen of the Wrath of God: Oh how ſhall I live among thoſe ſcorching & never dying flames? How ſhall I be able to endure thoſe fearful ſhrikes, and ſad complaints of thoſe damned ſouls? and then beholding the ſwéet Harmony that is among the glorified Saints, their continual bleſſedneſs ſhall more amaze thée; then wilt thou wiſh thou wert received into their ſwéet ſociety: Then wilt thou be ready to ſay, Lord receive me into thy Kingdom. But alas thou hadſt thy good things in this life, therefore nothing but wrath and curſe is thy portion, this will be thy condition unleſs thou in time conſider, and are fully prepared for the coming of the Bride. I would lay down a few helps and directions, to poor ſeduced and deluded ſouls that ſéeing their danger, they might alſo look out for a recovery.
1. Direction. Labour to get your ſelves eſtabliſhed in this belief, yt the judgement of the great day is at hand, and that you muſt anſwer for all your déeds done in the fleſh: Friends ſ•ut not your eyes againſt the light. If you do not believe ſuch a day is at hand, you will never prepare for it, it is the Word of the God of truth; certainly you dare not give him the lye; John 5.28.29. The hour is coming, in which, all that are in their Graves ſhall hear his voice and ſhall come forth; they that have done good, to the Reſurrection of life, and they that have done evil, to the Reſurrection of damnation. Heb. 9.27. It is appointed to all men once to die, and after death to Judgement. Nothing more true then this, and dare you live without the faith of this?
2. Direction. Make it the buſineſs of your lives to be ready for that day. All other buſineſs ſhould depend upon this, what elſe have you to do, but to provide for eternity, & to uſe yt means preſcribed in Gods word. Remember when you awake every morning, you are nearer to eternity, and that the day of your account is at hand, and when you go to bed, examine your hearts; what you have done in preparation for the laſt day are you ready for judgement, or are you not? Conſider a while with your Souls? doth not ye Scripture ſay: Except a man be born again, he cannot enter into the Kingdom of God, John 3.3. And this is the condemnation, that light is come into the world, and men love darkneſs rather then light, becauſe their deeds are evil. Sée the caſe of the unprepared ſoul, at the great day, Mat. 25. Caſt the unprofitable Servant into utter darkneſs, there ſhall be weeping and gnaſhing of Teeth. But thoſe mine enemies, who will not have me to reign over them, bring them hither and ſlay them before me, Mat. 22.12,13. Friend, how cameſt thou hither, not having a wedding Garment? and he was ſpeechleſs: then ſaid the King to the ſervants bind him hand and foot, and take him away, caſt him into utter darkneſs. Labour to be ready for the great day.
3. Direction. Get Faith and Repentance ſown in thy heart, or elſe thou ſhalt never be accepted or juſtified by the blood of Chriſt: without Faith it is impoſſible to pleaſe God, and without Repentance no Salvation. Oh make not a light matter of ſin and miſery, leſt thou be preſſed by them into infernal flames, but Repent from the bottom of thy heart, and be grieved for this, that thou didſt not repent ſooner: turn to the Lord with thy whole heart, & let God be in all thy thoughts, then he will pardon and paſs by all your iniquities, and receive you graciouſly, & preſe•you as pure and ſpotleſs before the Throne〈◊〉his Father, & then you ſhall be taken into h•imbraces, and have his Banner of love ſprea•over you.
4. Direction. Let it be ye daily care of yo•ſouls to mortifie fleſhly deſires, and overcom•the world: fleſhly deſires, & carnal ſelf, wi•…draw you of from God. This therefore mu•…be the earneſt work of thy life, to ſubdue th•fleſh & to ſet light by this world & reſiſt the devil yt would deſtroy thée: Live looſe from a•things in this world, if you would be read•for another world, you muſt not live after th•fleſh, but mortifie it by the ſpirit; Rom. 8.13 If you would be accepted in the laſt day, & b•able to give up your account with joy, th•…muſt be the courſe of your life; then he hath promiſed to receive you graciouſly and to tak•you into his everlaſting Reſt.
5. Direction. As you renew your Life, ſ•daily renew your repentance, & do all your works, as men that muſt be judged for them at the laſt day: O yt you would remember when temptations are upon you! how careful you ſhould be of your words and thoughts, i•you ſeriouſly remember you muſt be judged for what you have done, and give an account•or every talent received, certainly you would•ot be ſo vain; ſo carnal, and ſo dead to the•hings of God, were you fully convinced that•ou muſt anſwer for all, were God in all your•houghts, the devil would be under foot: Oh•hat poor miſerable ſouls would, before it be〈◊〉late, lay to heart theſe things, and remem•er what they are born for, and what will〈◊〉the iſſue of an ungodly, careleſs, unre•enting life.
6. Direction. Be in this vigilent and obedi•…t courſe, that with confidence you may reſt•pon God as a father, and upon the promiſe of•cceptance, and remiſſion, through the merits•…d interceſſion of Ieſus Chriſt; Look up in•pe, to the glory that is ſet before you: ſerve•t droopingly, but with love, and joy, & filial•ar; get into communion with the Saints,•ke heed you be not excluded by your unwor•y walking, left you be caſt out of ye preſence〈◊〉Chriſt & his Saints for ever. And that I•ight draw to a concluſion, I would ſay to•or ſinners, judgment is near, be prepared,•ſt you bewail whent is to late. O yt ye Lord•uld open your eyes, & turn you to himſelf:•hen ye judgement day will not be dreadful〈◊〉you: then your Saviour whom you have o•…ed, will not condemn you, but if you will〈◊〉obſtinate, when ye Lord Ieſus Chriſt is re•aled from Heaven, with his mighty Angels in flaming fire, taking vengeance on the•…who know not God, & obey not the Goſpel〈◊〉our Lord Ieſus Chriſt, you who have reſiſted his will, ſhall be puniſhed with everlaſting deſtruction, from the preſence of ye Lor•…when the day of the Marriage of the La•…comes, & ye reception of ye Saints into Glor•…then you who are not prepared for ye Brid•groom; the door ſhall be ſhut againſt you, a•…though you cry: Lord, Lord, open to us, y•…ſhall be repulſed with a verily I know you n•…when others long, hope, & wait for comfor•then ſhall you fear and tremble at the r•membrance of it. And oh that the words co•tained in this little Book, might move ſo•…poor ſoul to a ſerious view of their lives a•…converſations, whether they are thoſe to wh•…ye Lord will ſay: Woe to you wicked, you ſh•…receive the fruit of your doings, yt you may〈◊〉time prepare for judgment, yt when ye time•…your departure is at hand, you may be abl•…look back on the good fight you have foght•…ye courſe you have finiſhed, & ye faith you ha•…kept, & may confidently conclude, ye hen•…forth there is laid up a crown for you of rig•…eouſneſs, which ye Lord Ieſus Chriſt ye Iu•…ſhall give you at ye laſt day, & not to you on•…but to all them who love his appearing, t•…you may be able to ſay: even ſo, Come L•…Jeſus come quickly: Amen.
The Sinners Sobs; OR, The Sinners Way to Sions Joy.
Plainly demonſtrating the abſolute neceſſity of true godly ſorrow for the Sinners ſafety.
With many Cogent Reaſons and Arguments, and brief exhortations to poor Sinners, yet in the gall of bitterneſs, and bond of Iniquity, to return even by weeping and mourning, to him who delights to ſhew mercy.
As alſo the terrible condition of ſuch who come not in this way, whom God will find another way to deal with.
By Matthew Killiray.
Oh Jeruſalem, waſh thy hands from wickedneſs, how long ſhall vain thoughts dwell with thee?
London, Printed for William Thackaray in Duck-Lane. 1673.
Now when they heard this, they were pricked to their hearts, and ſaid to Peter, and the other Apoſtles; Men and Brethren, what ſhall we do to be ſaved?
IN this Chapter you have an account of the effects of the Apoſtle Peter's famous Sermon; having told the Jews in the verſes before my Text; That they were the men that had crucified2 the Lord of Life, and ſhed the blood of God: that they had conſented to it, and imbrewed their hands in it: thi•ſtung their conſciences, and pricked thei•hearts; the Arrows of the Lord, whic•the Apoſtle had ſhot ſecretly into thei•ſouls, came home to their hearts an•conſciences, that they could bear no lo•ger, but came to Peter and the reſt, an•ſaid, What ſhall we do to be ſaved?
The Doctrine which I would brieſ•ſpeak to, from theſe words, is this:
Doct. An unfeigned ſorrow and co•trition of heart, conceived of Go•diſpleaſure for Sin, is abſolute•neceſſary to ſalvation.
This is that we call the beginning〈◊〉the Work of Grace, even in the bruiſi•…of a ſinners heart, under the ſence of an•ſin committed.
To prove this to be abſolutely n•ceſſary to ſalvation, not only Scriptur•but reaſon will tell us: for Scriptur•ſee the 1 Corinth. 7. chap. 10. ver•Godly ſorrow cauſeth Repentance u•…alvation. And as the Prophet Da•3•n the bitterneſs of his ſpirit, ſaid, Thou keepeſt my eyes waking, and my ſin is ever before me. If the Lord love a ſinner, and means to do him good, he will not let•he ſinner alone in his own ſinful courſes,•ut will fret him from his D•n, and•ruiſe him, and beat him as in a Morter: what cauſed Davids ſorrow, but his ſin? •e had needed no reſtoring, had he not•een degraded.
Well then, Is this a work of Grace? •s this contrition and ſorrow for Sin? 〈◊〉beginning of repentance? then it muſt•eeds be of great neceſſity to ſalvation:•or without repentance there is no ſalva•ion.
Now that ſomething might be hint•d, to put poor ſinners in a way to this•nfeigned Sorrow and Contrition: let me beg you in the bowels of love, ear•eſtly deſiring your ſouls eternal wel•are, to meditate ſeriouſly on theſe three•hings, which will, if ſet home by the Spirit of God, help you to the after work, even Hearty Sorrow, and true Contrition.
1. Look over your life paſt, and labour•o ſee the mercy, goodneſs, and patience of God, that hath been abuſed and deſpiſed4 by that unkind dealing of yours: O•ſouls, remember the daies of old, and reckon up Gods gracious dealing with you; were you ever in want, who ſupplied you? were you ever in weakneſs, who ſtrengthened you? in ſickneſs, who cured you? in miſeries, who ſuccoured you? in poverty, who relieved you? was it not the Lord? and how can you forget him, who forgot not you in you•low eſtate? will you reward the Lord thus? what ſhall I ſay of you? Hear, oh Heavens, and hearken oh Earth; the Oxe knoweth his owner, and the Aſ•his Maſters Crib, and will not you acknowledge Gods kindneſs and goodneſs to you? Look into your Houſes, go to your Tables, and your Beds, and ſay ▪ who gives theſe, and continues theſe? doth not the Lord: and yet Sin againſ•this God: certainly my friends, ſerious meditation on this, muſt break the heart, and cauſe ſorrow for Sin: But
2. If the mercy, goodneſs, and patience of God, will not move or melt you•Conſider it, (God is juſt too) if mercy cannot prevail, you ſhall have juſtice enough. Take heed, oh hard-hearted and5 undaunted Sinners, the juſt law that hath been contemned, and thoſe righteous ſtatutes that have been broken, and that God that hath been provoked by you, and will be revenged of you: Where's Nimrod and Nebuchadnezzar, and Pharoah, and Herod, and all thoſe proud perſons that ſet their mouths againſt God, and their hearts againſt heaven, what's now become of them? they are now in the bottomleſs pit of Hell.
As the Apoſtle ſaith, Our God is a conſuming fire, Heb. 12.29. And if my fire be kindled it ſhall burn to the bottom of Hell. Oh therefore meditate on the juſtice of God, provoked, leſt thou art called to the Bar too ſoon, to anſwer for thy ſins: and certainly a ſerious Meditation here, muſt needs provoke an unfeigned Contrition.
3. Meditate on the coſt and the puniſhment of ſin: conſider, O ſtubborn ſinner! what will ſin coſt you? Namely, thoſe endleſs torments that cannot be conceiv'd: hath not the God of Heaven and Earth, with all his attributes, paſſed before you; to wit, his mercy, his goodneſs, his power, his long-ſuffering; hath not all theſe come to your hearts, and whiſpered6 in your ear, and ſaid, bounty hath kept you, patience hath born with you, long-ſuffering hath endured you, mercy hath relieved you, the goodneſs of God hath been great unto you: all theſe will bid you adiew, and ſay, Farewel damned Soul, you muſt pack hence to Hell: to have fellowſhip with damned Ghoſts, where you ſhall have everlaſting pain, without one jot of pleaſure: continual ſorrow, without one drop of joy.
Conceive in thy ſoul, the juſt God cannot but juſtly be angry with you, and he will not let Sin go unpuniſhed: and let the conſideration of this fetch tears from thy eyes, and ſorrow from thy heart. Meditation upon theſe things, if ſolid and ſerious, muſt needs cauſe a heart-breaking for ſin: but to give you ſome Reaſons, why there muſt be this piercing and wounding of Soul for Sin.
1. Reaſon. Becauſe Sin is the greateſt evil of the Soul, and the greateſt burden alſo: that is moſt grievous, which is moſt heavy: now as there is no evil, ſo properly and directly evil to the ſoul, as the evil of Sin: ſo there is nothing that7 can properly do good to the Soul, but God: Now while a ſinner comes to ſee his ſin, he cannot ſorrow for his Sin: now it is godly ſorrow cauſeth Repentance unto life, as you may ſee in the 2 Cor. 7.10. And aſſuredly, the ſoul that ſees not the evil of ſin, ſhall fall by the evil of puniſhment.
2. Reaſon. Why unfeigned ſorrow and contrition of heart for ſin, is neceſſary to Salvation: becauſe by ſound ſorrow, the Soul is truly prepared and fitted for the Lord Jeſus Chriſt; as you may ſee in the 9. of the Prophet Jeremiah, and the 3. verſe, Plow up the fallow ground of your hearts, and ſow not among thorns. What is it elſe, but to have the heart pierced with the terrors of the Lord, by a ſound, ſaving ſorrow for ſin? Plow up the corruptions, which are the Thorns and Thiſtles in your hearts, as the Prophet David ſaith, Pſalm 51.27. It's a broken and a Contrite heart, O God, thou wilt not deſpiſe: the heart muſt be broken all to pieces, even to powder, and muſt be content to be weaned from all ſin, which is the way to be fitted for Jeſus Chriſt.
83. Reaſon. The ſoul cannot part with his Sins and Luſts, which are his God, until he find himſelf wearied with them, and as gall and worm-wood to him, and now this weariedneſs and burthen of Sin, muſt needs cauſe in the ſoul, a ſound ſorrow for it, before the ſoul ſees the venemous and ugly nature of it, he is not willing to part with it: go to pull away the Adulterers Whores; and the Drunkards Pots, you had as good go kill them: the reaſon is, becauſe they find ſweetneſs in thoſe baſe courſes, and they are all their delight: but now when the Lord comes to lay a heavy weight upon this man's ſhoulder, thoſe Sins which were ſo ſweet before, he finds them now as bitter as gall and worm-wood, and now he lies down in ſorrow, and crys out: Oh! is Sin ſuch a deadly killing evil, as it will certainly deſtroy body and ſoul in Hell? and is there no entring into Heaven with the guilt of theſe upon my ſoul? Good Lord, do what thou wilt with me, only take my ſoul and ſave me, and take away my luſts and corruptions from me.
Thus have you briefly the reaſons of9 the Point, that this is the way of Gods working: That ſorrow and Contrition of heart for Sin, is the way to converſion from Sin, and a turning to God.
I proceed to application:
1 Ʋſe. Is it ſo? that this ſorrow under the burthen and weight of Sin, will pierce a mans Soul to the quick, and grind him as it were to powder, being run through by the Arrows of the Almighty, and that is of ſo great neceſſity to be humbled, and ſoundly ſorrowful for Sin: then let this teach brethren how to carry themſelves one towards another, even to ſuch as God hath dealt thus withal. Are their Souls pierced? Oh, do you pity them! Do they lie down in ſorrow, and eat the bread of adverſity, and drink the water of affliction? Oh have compaſſion on them; See what the Lord ſays by Moſes, Deuteronomy 22.1,2,3. If a man ſee his Neighbours Oxe, or his Aſs fall into diſtreſs by10 the way, the Lord commandeth him to eaſe him, and ſuccour him, nay, to lay aſide all buſineſs, and not to hide himſelf from him: hath the Lord commanded mercy to be ſhown to the unreaſonable creatures, that is wearied with the weight he carries? hath the Lord care of Oxen? and oh! wilt not thou help to eaſe the heart of thy Brother, that is thus tired with the wrath of the Almighty? do you ſee? and cannot you mourn for them, and pray for them, and ſpeak in the behalf of diſtreſſed ſouls? See what Job ſaith, Chap. 19. v. 21,22,23. Oh (ſaith he) that my ſorrows were all weighed, they would prove heavier than the ſands. As if he had ſaid, Oh my friends have pity upon me: What, have you no regard of a man in miſery? have you no pity, though he cry in bitterneſs of ſoul, help, help, for the Lords ſake: Oh pray for, and pity thoſe wounds and vexations of ſpirit, which no man feels but he that is thus wounded: the poor man lies crying under the burden of Sin, ſighing and mourning, and ſaying. Oh when will it once be, that God will receive his drooping Soul: certainly it would make ones heart11 bleed to hear the ſwoundings away of ſuch a man, that the ſword of the Almighty hath pierced his heart, and he lies breathing out his ſorrow, as though he was going down to Hell: It is a ſign that ſoul is marked out for deſtruction himſelf, who harboureth ſuch a deſperate diſdain againſt poor wounded Souls. Oh could you ſee a Job ſmitten all over with boils, and lie miſerably forlorn in the eyes of men, and would not you lend him a hand, nor mouth neither, to help him? can you endure to ſee them pricked to the heart? roaring and ſtaring under the heavy yoke and burthen of their Sins crying out, What ſhall we do to be ſaved? Oh what ſhall we do to eſcape Hell and damnation, and thoſe unſupportable and unquenchable flames of the wrath of God? canſt thou ſtand ſtill, and ſay or do nothing, or rather canſt thou upbraid them? Oh ſoul! aſſuredly the Lord will remember thee in the day of thy death; and as thou haſt ſhewed no mercy, ſo ſhalt thou receive no mercy in that day; ſuch willing and violent oppoſers of Gods Grace, the Lord will bring them one day on a B•d of12 languiſhing, and make them roar by force, under the violence of his wrath. Oh friends! be troubled at others troubles, and mourn in ſecret, for them that mourn under the terrible burden of Sin.
2 Ʋſe. And here let me take a lamentation, in the Nature of Reproof, againſt the ſecure ſouls in the generation wherein we live; the Lord be merciful to a world of men, that live in the boſom of the Church: Oh that we had a fountain of tears, to bewail this age, in this reſpect! As Diogenes went about Athens with a Lanthorn and Candle at noonday, to ſeek for honeſt men; ſo ſhould a Miniſter go from Country to Country, and from Shire to Shire: O how few would he find mourning for their Sins? Sin is ſo far from being a burthen, or poiſon to them, that it is their ſport and paſtime; juſt Eſau like, what did he? when he had eat and drunk, he roſe up to play, Geneſis 25. How few are there like Ephraim who ſmite upon their thigh, and cry out, What have I done? Men upon their Ale-benches can ſwear, and drink, and rail againſt God,13 and defie the holy one of Iſrael: Oh but how few rail againſt their ſins, and wiſh the death and deſtruction of them? How few cry out, Men and Brethren, what ſhall we do to be ſaved? but on the contrary (and Oh that it were ſoundly lamented for, and reproved) many do deſpight to the Spirit of Grace and Glory, in thoſe things for which they have cauſe to be aſhamed: Says the vile ſwearer I ſwore ſuch a man out of his houſe? ſaith the drunkard, I drank ſuch a man under the Table dead. Oh ſinners pray read that place of the Apoſtle, and there you may ſee your doom: I ſpeak to impudent and incorrigible ſinners: 2 Theſ. 2.12. That all they might be damned, which believe not the truth, but had pleaſure in unrighteouſneſs. Methinks theſe words ſhould ſhake a mans heart to think on them, the Lord in mercy look upon you, and make ſin as lothſom and bitter to you, as ever it hath been ſweet and pleaſant. O ſport not your ſelves with Sin: Conſider Dives for a Drunken feaſt here, had a dry feaſt in Hell, and could not get one drop of water to cool his tongue: ſo will it be with you, you muſt either buckle and14 mourn for ſin, or elſe burn for ever; what wilt thou do, O man, when God ſhall come to tear thee in pieces, and there be none to help? when God ſhall grant the Devil leave to take thee into his accurſed manſions, and there ſhalt thou lie and weep and gnaſh thy teeth for ever, then thou ſhalt lie blaſpheming, with Gods wrath like a pile of fire upon thy ſoul, burning with floods and Seas of tears, which thou mayeſt ſhed, ſhall never quench it: which way ſoever thou lookeſt, thou ſhalt ſee matter and cauſe of everlaſting grief, look up to Heaven, and there thou ſhalt ſee (Oh) that God is gone for ever: Look about thee, and thou ſhalt ſee Devils about thee, and thou ſhalt ſee Devils quaking and curſing God, and thouſands, nay, millions of ſinful damned creatures, crying and roaring out with doleful ſhrieks, Oh the day that ever I was born! Look within thee, there is a guilty Conſcience, continually gnawing thee; look to the time paſt, O thoſe golden daies of grace, and ſweet ſeaſons of mercy are paſt and gone: Look to the time to come, and there ſhalt thou behold devils, troops and ſwarms of ſorrow,15 woes, and raging waves, and billows of wrath coming roaring upon thee; flie from it, Oh ſouls before you feel it, bewail your ſelves, be ſorry, grieve and mourn, humble your ſelves in the ſight of the Lord, be pricked to the heart: go tell God you cannot bear your ſins, they are too heavy for you: much more the puniſhment: complain to him who is able to eaſe you: Oh vex not the righteous ſoul of the godly, from day to day: neither grieve the holy ſpirit of God, but be converted that ye may live: Cry mightily to the Lord, peradventure he may hear, and forget and forgive all your provocations; weep, that you have lamented no more; and grieve that you have no more grieved for Sin.
3. Ʋſe, Is of exhortation, to exhort and beſeech poor ſinners that are under the command of the Prince of the power of the Air, who are ſtrangers to God, aliens to the Covenant of promiſe, who have lived all this while without God in the world, to come in hither; and take the right way, to bring your hearts to a right pitch of ſorrow: Let me tell you, it will never repent you at the laſt day,16 that you have had your heart humbled, it will never repent you that you have wept, when the Lord comes to wipe away all tears from your eyes: hear what our bleſſed Saviour ſaith, Mat. 5.4. Bleſſed are they that mourn, for they ſhall be comforted. You had better now be wounded, than be everlaſtingly tormented: Oh therefore if you deſire ever to ſee the face of God with comfort, and to have Chriſt ſpeak for you, break your hearts with ſorrow for Sin ſoundly: Oh for the Lords ſake, do not couzen your ſouls, do not cheat your ſelves: it is not only the tears of the eye, but the blood of the heart, your ſins muſt coſt, and till you come to this, never think your ſorrow is good: This ſorrow conſiſts not in a bare rending of garments, or change of Apparel, or denying themſelves thoſe outward Ornaments, as ſome people of late daies do fooliſhly conceive, who had been filled with deſperate hypocriſie, having left off here, and gone no further: but you muſt break your hearts, wound your ſelves here, and be driven into amazement for Sin, or elſe it will live with you here, and in hell too: Oh therefor•17when God begins to work, follow the blow, and ſay with the Prophet David, in the 3. Pſalm, and the 2. verſe, Our eyes are upon thee, till thou have mercy on us; get your Conſciences wounded, and reſolve not to hear the Counſel of carnal friends. Go and lie at Gods footſtool, and confeſs your Sins before him, for 'tis he that confeſſeth and forſaketh, ſhall find mercy: and where there is this true and hearty confeſſion, there muſt needs be a godly ſorrow for Sin.
To provoke you to it, let me leave you two or three Motives.
1. Conſider. It is not a vain thing you are exhorted to, but that, upon which the life of your ſouls depend, for without a through ſenſe, and pricking at the heart for Sin, there is no ſalvation from Sin; he that would be Chriſts Diſciple, muſt leave all he hath, Father and Mother, Wife and Children, all that's near and dear to him, and take up the Croſs and follow Chriſt. He that would be a true convert, muſt both confeſs and grieve for Sin, as the Prophet Ezekiel ſaith, they ſhall remember their waies that were not good, and ſhall be aſhamed. Oh be perſwaded,18 poor careleſs Sinners, to mind the check of your conſcience within you, and the clear perſpicuous light of the Goſpel without you, and come among the number of mourners, to mourn for Sin: you may weep your eyes out hereafter to no purpoſe: better weep here a while, than for ever in Hell: for our Lord Jeſus hath ſaid, Bleſſed are the mourners, for they ſhall be comforted. Oh ſouls, theſe are not trivial things I preſs you to, the Lord make you ſerious in your ſorrow for Sin, that it be ſuch godly ſorrow as worketh life and peace.
2. Conſider. Deep and hearty ſorrow for, and true confeſſion of Sin, is a very honourable thing in the eyes of God, and good men: Oh ſouls! it will tend to your everlaſting honour and renown in the great day, when God ſhall acquit you before all the world, both Angels, Men, and Devils: and ſay, here, behold the ingenious confeſſor, and the true godly mourner! who was not aſhamed to ſay, In Sin was I conceived, and in Iniquity brought forth. This weeping ſoul have I comforted with my Spirit,19 and he ſtands juſtified by my Sons merit:•le honour him with a Title that is bet•er than that of Sons and Daughters: Come then, Oh ſouls, and be among the mourners in Zion, as ever you deſire to be•omforted, and as ever you would be ſo•ighly honoured.
3. Conſider. Godly ſorrow and confeſſion of Sin, is a ſafe thing: It is the•ure and ſafe way to Heaven and Glory. •s it ſafe to contend with God? can bry•rs and thorns contend with God in battel? Is it ſafe to fall into the hand of the living God, with the guilt of all your Sins upon you?
Now if all that I have ſaid concerning this point be true, as I hope it is, according to the word of God: and if godly ſorrow for Sin, be the way to forſake Sin, then ſurely it is a very ſafe way, and dare you leave your eternal eſtate at uncertainties: Were you now to die, it would ſurely exceedingly ſtartle you, to think you did not know whither you were a going: into which of the two eternities you are launching, either to eternal perdition, or to an eternal20 fruition of the Heavenly Manſions: The way to heaven is the ſafeſt way for your ſouls eaſe: and this way I have treated upon, viz. Godly ſorrow, and heart-breaking for Sin, is that which the Saints and Servants of God, have found in their journey to heaven and Glory.
Conſider therefore, what hath bee•ſaid, and the Lord give you underſtanding in all things. Amen.
With variety of other ſmall Books.
THE Swearer and the Drunkard, Two Brethren in INIQUITY, Arraigned at the BAR: OR, A Charge drawn up againſt thoſe two great Sins of theſe Nations, Swearing and Drunkenneſs.
Wherein is laid open the Heinouſneſs of theſe ſins, by ſeveral Agravations: and the dangerous conſequences which will enſue upon the ſame.
To the end that ſwearers and Drunkards may be perſwaded to repent in time; and not wilfully deſtroy their own Souls.
Very ſeaſonable and profitable to Read.
London, Printed for W. Thackeray, at the ſign of the Angel in Duck-Lane. 1673.
COnſidering the numberleſs number of thoſe, who, calling themſelves Proteſtants, diſcredit the Proteſtſtant Religion; who, becauſe they have been Chriſtned, as Simon Magus was, and received the Lords-Super, like Judas, and for company go to Church alſo, as Dogs do, are called Chriſtians, as we call the Heathen Images Gods, yea, and being blinded by the Prince of darkneſs, think to be ſaved by Chriſt, though the•take up arms againſt him: who are ſo graceleſs, that God is not in all their thoughts, unleſs to Blaſpheme him, and to2 ſpend his days in the Devils ſervice; who juſtifie the wicked, and condemn the juſt; who call Zeal, Madneſs; and Religion, Fooliſhneſs; who love their Sins ſo much above their Souls, that they will mock their admoniſher, ſcoff at the means to be ſaved, and make themſelves bondſlaves for an apple; and like Eſau, ſell their birth-right of Grace, for a meſs of Pottage: who prefer the pleaſing of their Pallats, before the ſaving of their Souls; who have not only caſt off Religion, which ſhould make them good men, but Reaſon alſo, that ſhould make them men; who waſt Vertues faſter then Riches, and Riches faſter then any Vertues can get them; who do nothing elſe but ſin, and make others ſin too; who ſpend their time and Patrimonies in Riot, and upon Dice, Drabs, and Drunkenneſs: who place all their felicity in a Tavern, or Alehouſe: who deſire not the reputation of Honeſty, but of Goodfellowſhip: who, inſtead of quenching their thirſt, drown their ſenſes, and had rather leave their Wits, then their Wine behind them: who place their Paradice in throats, Heaven in their Guts, and make their belly their God: who being diſpleaſed with others, will flye in their makers face, and tear their Saviours Name in pieces with Oaths, and Erecrations, as being worſe then a mad dog, who flyeth in his maſters face who keeps3 him: who ſwear and curſe, even out of cuſtom, as Curs back, and have ſo ſworn away all Grace, that they will count it a Grace to ſwear; and being reproved for ſwearing, they will ſwear they ſwore not: who will do what God forbids, yet confidently hope to eſcape what he threatens: who will do the Devils work, and yet expect Chriſts wages, expect that Heaven ſhould meet them at their laſt hour, when all their life long they have galloped in the beaten road towards Hell: who expect to have Chriſt their Redéemer and Advocate, when their Conſciences tells them, that they ſeldom remember him, but to Blaſpheme him; and more often name him in their Oaths and Curſes, then in their Prayers: who think their wickedneſs is unſéen, becauſe it is unpuniſhed, and therefore live like beaſts, becauſe they think they ſhall dye like beaſts.
Conſidering, I ſay, the ſwarms, legions, and millions of theſe perſons, and fore-ſeeing the ſad effects which will unavoidably enſue ſuch wicked courſes, if not timely prevented by a ſerious and ſpeedy repentance. I have therefore drawn up this charge againſt Drunkards and Swearers, to the end that they may be convinced of the odiouſneſs of their practiſes, and diſwaded from thoſe ſinful courſes, which if wilfully perſiſted in, will prove diſtructive both to ſoul and body.
4And firſt to ſpeak of Drunkenneſs, which is, as I may ſay, the Queen of ſins, the root of all evil, the rot of all good, a ſin which turns a man wholly into ſin, that it were far better, to be a Toad, or a Serpent, then a drunkard; for the drunkard is like Ahab, who ſold himſelf to work wickedneſs: he wholy dedicates, reſigns, ſurrenders himſelf to ſerve ſin and Satan: his only imployment is to drink, drab, quarrel, ſwear, curſe, ſcoff, ſlander, and ſeduce, as if ſin were his Trade, and he would do nothing elſe; like the Devil, who was a ſinner from the begining, and a ſinner to the end. Theſe Sons of Belial are for the belly, for to drink God out of their hearts, health out of their bodies, wit out of their heads, ſtrength out of their joynts, all their money out of their pockets, wife and children out of doors, the land out of quiet, plenty out of the Nation, is all their practice: in which their ſwiniſh ſwillings, they reſemble ſo many Frogs in a puddle, or Water-ſhakes in a pend, for their whole exerciſe, yea, Religion, is to drink: they even drown themſelves on the dry land. And as drunkards have loſt the prerogative of their Creation, being changed with Nebuchadnez•r, Dan. 4.16. from Men into Beaſts, ſo they turn the Sanctuary of Life, into the Shamble of Death: Yea, thouſands, when they have made up the meaſure of their wickedneſs,5 are taken away in Gods juſt Wrath, in their drink, it faring with them, as it did with the Pope, whom the Devil is ſaid to have ſlain in the very inſtant of his Adoltry, and carry him quick to Hell: ſome Drunkards being ſuddenly ſtrook with Death, as if the Execution were no leſs intended to the Soul, then to the Body: And no wonder, for Drunkards are indéed the Devils Captains, at his comand, and ready to do his will, he rules over, and works in them his pleaſure, 2 Tim. 2.26. Eph. 2.2. He enters into them, and puts into their hearts what he will have them to do, John 13.2. Acts 5.3. He opens their mouths, and ſpeaks in, and by them, Gen 1.3,4. He being their Father, their King, and their God, Gen. 3.15. John 12.31. 2 Cor. 4.4. And which is worſt of all, Drunkenneſs not only duls, and dams up the head and ſpirits with mud, but it beſtiates the heart, and being worſe then the ſting of an Aſpe, poyſoneth the very Soul and Reaſon of a man: whereby the faculties and organs of reſolution and Repentance, are ſo corrupted, and captivated, that it makes men utterly uncapable of returning, unleſs God ſhould work a greater miracle upon them, then was the Creating of the whole world. Theſe agents for the Devil [Drunkards] practice nothing but the Art of Debauching6 men, for to turn others into beaſts: They will make themſelves Devils, wherein they have a notable dexterity; as 'tis wonderful to ſee how they will wind men in, and draw men on, by drinking: firſt, a health to ſuch a man, then to ſuch a woman my Miſtreſs, then to every one's Miſtreſs; then to ſuch a Lord or Lady, their Maſter, their Captain, Comander, &c. And never ceaſe till their Brains, their Wits, their Tongues, their Eyes, their Féet, their Sences, and all their Members fail them: They will drink till they vomit up their ſhame again, like a filthy Dog, or lye wallowing in their beaſtlineſs, like a bruitiſh Swine: they thi•k nothing too much to do, or ſpend, that they may make a Sober man a Drunkard, or make a Religious man excéed his bounds, at which they will, and rejoyce, as at the deviſion of a ſpoil: But what a Barbarous, Graceleſs, and Antichriſtian-like practice is this, to make it their glory paſtime, and delight, to ſée God diſhonoured, his Spirit grieved, his Name blaſpheamed, his Creatures abuſed, themſelves and their friends Souls damned: yet ſuch is their wickedneſs, and ſo pernicious are they, that to damn their own Souls is the leaſt part of their miſchief, for they draw vengeance upon thouſands, by ſeducing ſome, and giving ill examples to others: ſo that one Drunkard makes a multitude, being7 like the Bramble, Jude 9.15. which firſt ſet it ſelf on fire, and then fired all the wood; or like a malicious man ſick of the Plague, that runs into the throng, to diſperſe his Infection. And this ſhews that they not only partake of the Devils nature, but they are very Devils in the likeneſs of men, and that the very wickedneſs of one that feareth God, is far better then the good intreaty of a Drunkard: yet the Drunkard is ſo pleaſing a Murtherer, that he tickles a man to death, and makes him like Solomons Fool, dye laughing: whence it is that many, who hate their other enemies, yea, and their friends too, imbrace this enemy, becauſe he kiſſeth when he betrayeth: Hence it is alſo, that thouſands have confeſt at the Gallows, I had never come to this, but for ſuch a Drunkard; for commonly the Drunkards Progreſs, is, from Luxury, to Beggery, from Beggery, to Thievery, from the Tavern to Tiborn, and from the Ale-houſe, to the Gallows. Thus theſe bawds & panders of Vice, breath nothing but infection and ſtudy nothing but their own and other mens deſtruction. The Drunkard is like Julian the Apoſtate, who never did a man a courteſie, but it was to damn his Soul: but little do they think how they advance their own damnation, when the blood of ſo many Souls as they have drawn away, will be required at8 their hands; for let theſe Tempters know that they do not more encreaſe mens wickedneſs on earth, (whether by perſwaſion, or provocation, or example) then their aſſociates wickedneſs ſhall increaſe their damnation in Hell, Luke 16.27,28.
Now it were endleſs to repeat the vain babling, ſcurrilous jeſting, wicked talking, impious ſweating and curſing of the drunken crew when they are got together in a Tipling houſe, where they ſit all day in troops, doing that in earneſt, which we have ſeen boys do in ſport, ſtand on their heads, and ſhake their heels againſt heaven: where, even to hear how the Fame of the Lord Ieſus is pierced, and how Gods Fame blaſpheamed, would make a ſober man to tremble. A Drunkards tongue is like the ſayl of a Wind-mill; for as a great gale of wind whirleth the ſayls about, ſo abundance of drink whirleth his tongue about, and kéeps it in continual motion: now he rails, now he ſcoffs, now he lies now he ſlanders, now he ſeduces, talks bawdy ſwears, bans, foams, and cannot be quiet till his tongue be wormed: ſo that from the begining to the end he beleheth forth nothing but what is as far from Truth, Piet•, Reaſon and Modeſty, as Heaven is from the Earth. Oh the beaſtlineſs which burns in their unchaſt and impure minds, that ſmoaks9 out of their poluted mouths: a man would think that even the Devil himſelf ſhould bluſh to hear his child ſo taſk: yea, did any ſober man but hear, and ſée, and ſmell, and know what is done in theſe Taverns and Ale-houſes, you would wonder that the earth could bear the houſes, or the Sun endure to look upon them. The Land doth every where abound with theſe Caterpillars, ſo that in Country and City thouſands may be found, who do in ſhear drink, ſpend all the cloaths on their beds and backs, they drink the very blood of their Wives and Children, who are néer famiſhed, to ſatiſfie the Drunkards throat or gut, wherein they are worſe then Infidels or Canibals, 1 Tim. 5.8. Much more might be ſpoken againſt the wicked and abominable practiſes of Drunkards, for the Drunkard is like ſome putrid Grave, the deeper you dig, the fuller you ſhall find him, both of ſtench and horrour; or like Hercules's Monſter, wherein were freſh heads, ſtill ariſing one after the cutting off another. But there needs no more then this laſt, to make any wiſe man, or any that love their own ſouls to deteſt, and beware theſe Bawds and Pandors of Vice, that breath nothing but infection, and ſtudy nothing but their own and other mens deſtruction.
Thus I have unmasked their faces, that10 they may appear odious to themſelves and others: and I have declaimed againſt Drunkenneſs, that men may become ſober; for Vices true picture, makes us Vice deteſt. Oh that I had dehortation anſwerable to my deteſtation of it: And, Oh that every drunkard would take warning hereby and be perſwaded, if not for Gods ſake, yet for their ſouls and bodies ſake, to leave their immoderate drinking, and to live godly, righteouſly, and ſoberly in the World. Conſider what I ſay, and the Lord give you underſtanding in all things.
I come now to ſpeak to the prophane Swearer, by reaſon of whoſe oaths, the Land mourns, Jer. 23.10. For indeed Swearing is a ſin that hath ſo much over-ſpread the whole Nation, that it is almoſt grown as cuſtomary a thing, both to young and old, to ſwear, as to ſpeak; yet of all other ſins, this ſin of ſwearing is moſt inexcuſable.
1. Becauſe it is a Sin, from which of all other Sins, we have moſt power of abſtinence: for if men were forced to pay ten groats for every oath they ſwear, as the Law enjoyneth: or if they were ſure to have their tongues cut out, which is too light a puniſhment for this Sin, damnation being the due penalty thereof as the11 Apoſtle ſets it down, James 5.12. they both could, and would leave it.
2. Becauſe it is a Sin, to which, of all other ſins, we have the leaſt temptation, for all that men can expect by it, is the ſuſpition of being common Lyers, by being common Swearers: It brings not ſo much as any apearance of good, to induce us: For whereas other Sins have their ſeveral baits to allure us, ſome the bait of profit, ſome of honour, ſome of pleaſure, this ſin is deſtitute of them all, and only brings much loſs here: namely, of Credit, and a good Conſcience, and the loſs of Gods favour, and the Kingdom of Heaven hereafter; which is of more value then ten thouſand Worlds: which ſhews that men love this Sin, only, becauſe it is a great Sin, and Swear, out of meer malice to, and contempt of God; which is moſt fearful, and (as a man would think) ſhould make it unpardonable: I am ſure the Pſalmiſt hath a terrible word for all ſuch, if they would take notice of it, Pſal. 25.3. Let them be confounded that tranſgreſs without a cauſe. O that men would ſeriouſly repent of this their ſin, and forſake it leſt the Lord ſhould deal by them, as he hath threatned, Deut. 28 58,59. that if we do not fear and dread his Glorious and Fearful Name,12 the Lord our God, he will make our plague wonderful, and of a long continuance, and th•plagues of our poſterity: but woe is me, m•take ſo little notice of the number of the•Oaths and Curſes, that they will not acknowledge they did ſwear or curſe at all: yea, thoug•the•be taken in the manner, and told of it, y•they will not believe it, though all that a•preſent can witneſs the ſame, and Satan alſo who himſelf will one day be a ſwift witne•againſt ſwearers, Mal. 3.5. For of all oth•…Sinners the Lord will not hold him guiltie that taketh his Name in vain, as the th•Commandment tells us, Exod. 20.7. But fares with common Swearers, as with deſperate perſons, deſperately diſeaſed, whoſe exer•ments, and filth comes from them at unawares for as by much labour ye hand is ſo hardned th•it hath no ſence of labour; ſo their much ſwearing cauſeth ſuch a brawny skin of ſenceleſſneſs to over-ſpread the heart, memory, and Conſcience, that the Swearer ſweareth unwillingly, and having ſworn, hath no remembrance of his oath, much leſs repentance for his Sin But ſome who are a little civilized, will think to excuſe themſelves by aledging, that if the•did ſwear, it was but faith and troth, by o•…Lady, by this light, or the like, which they ſa•is no great matter. To whom I anſwer, though13 blind ſenſualiſts, that have no other guide, but the fleſh, may deem, or dream it to be but a mite, a mote, a matter of nothing, yet ſuch as have the leaſt knowledge of the Law of God, or skill in Scripture, well know that God expreſly forbids it, and that upon pain of Damnation, Jam. 12.5. and that Chriſt commands us not to ſwear at all, in our ordinary Communication, ſaying: that whatſoever is more then yea, yea, or nay, nay, cometh of evil, Mat. 5.34,35. If the matter be light and vain, we muſt not ſwear at all: if ſo weighty, that we may lawfully ſwear, as before a Magiſtrate, being caled to it, then we muſt only uſe the glorious name of our God, in a holy & religious manner; as you may ſee, Deut. 6.13. Jer. 5.7. Iſa. 45.23. Joſh. 23.7. Exod. 23.13. And the reaſons thereof are weighty, if we look into them: for in ſwearing, by Faith, our Lady, the Light, or any other Creature, you aſcribe that unto the ſaid Creature, which is only proper to God: namely, to know your heart, and to be a diſcerner of ſecret things: Why elſe ſhould you call the Creature as a witneſs unto your Conſcience, that you ſpeak the truth, and lye not? which only belongeth to God. And therefore the Lord calls it a forſaking of him: As mark well what he ſaith, Jer. 5.7. How ſhall I ſpare thee, for theſe thy Children have forſaken me, and14 ſworn by them that are no Gods. And do you make it a ſmall matter to forſake God, and make a God of the Creature. Will you believe the Prophet Amos, who ſpeaking of them that ſwore by the Sin of Samaria, ſaith that they ſhall fall and never riſe again, Amos 8.14. A terible place to vain ſwearers: Yea in ſwearing by any Creature, we do invocate the Creature, and aſcribe to it divine Worſhip, a lawful oath being a kind of invocation, and a part of Gods Worſhip: Yea, whatſoever we ſwear by, that we invocate, both as our Witneſs, Surety, and Iudge, Heb. 6.16. and by conſequence Deifie it, by aſcribing, and communicating unto it Gods incomunicable Atributes, as his Omnipreſence, and Omniſciency, of being every where preſent, and knowing the ſecrets, thoughts, and intenteons of the heart: and likewiſe an Omnipotency, as being Almighty, in patronizing, protecting, defending, and rewarding us for ſpeaking the truth, or puniſhing us if we ſpeak falſly: all which are ſo peculiar to God, as that they can no way be comunicated, or aſcribed to another: ſo that in ſwearing by an•of theſe things, thou comiteſt a high degree of groſs Idolatry, thou ſpoyleſt, and robeſt God of his Glory, (the moſt impious kind of theft) and in a manner dethroneſt him, and placeſt an Idol in his room: neither are15 we to joyn any other with God in our oaths, for in ſo doing, we make baſe Idols, and filthy Creatures corrivals in honour, and competitours in the throne of Iuſtice, with the Lord, who is Creator of heaven and earth, and the Iudge, and ſole Monarch of the World: Or, in caſe we do, our doom ſhall be reamidileſs: for the Lord threatneth by the Prophet Zephany, that he will cut off them that ſwear by the Lord, and by Malcham, which Malcham was their King, or as ſome think, their Idol, Zeph. 1.4,5. But as if ſwearing alone would not preſs men deep enough into Hell, they add curſing to it, a ſin of an higher Nature, which none uſe frequently, but ſuch as are deſperately wicked, it being their peculiar brand in Scripture: as how doth the Holy Ghoſt Stigmatize ſuch a one: His mouth is full of curſing, Pſal. 10.7. and Rom. 3.14. or, he loveth curſing, Pſal. 109.17. And indeed, whom can you obſerve to love this ſin, or to have their mouths full of curſing, but Ruffians, and ſons of Belial, ſuch as have ſhaken out of their hearts the fear of God, the ſhame of men, the love of heaven, the dread of Hell not once caring what is thought or ſpoken of them here, or what becomes of them hereafter: yea, obſerve them well, and you will find that they are mockers of all that march not under the pay of the Devil:16 beſides, it is the very depth of ſin: roaring and drinking is the horſe-way to hell, whoring and cheating the foot-way, but ſwearing and curſing follows Korah, Dathan, and Abiram: and certainly if the infernal Tophet be not for theſe men, it can challenge no Gueſts: For Conſider, thou that art uſed to curſe, thou art a murtherer in heart, and in Gods acount, in wiſhing him that croſſeth thee the Pox, Plague, or that he were Hanged, or Damned, nor will it be any rare thing at the day of Iudgement, for Curſers to be indited of Murther, for like Shimei or Goliah to David, thou wouldſt kill him if thou durſt: I would be loath to truſt his hands, that bans me with his tongue. But let them, then the beſt of them that uſe to curſe (for I paſs over them that call for a curſe upon themſelves, ſaying, God damn me, confound me, the devil take me, and the like: which would make a rational man even tremble to name, becauſe I were as good knock at a dead mans Grave, as ſpeak to them,) let them, I ſay, take notice what will be the iſſue: the cauſeleſs curſe ſhall not come where the curſer meant it, Prov. 36.2. Yea, though thou curſeſt, yet God will bleſs, Pſal. 109.28. But thy curſes ſhall be ſure to rebound back into thine own breaſt, Pſal. 7.14,15,16. Prov. 14.30. Curſing mouths are like ill-made Pieces,17 which while men diſcharge at others, recoyl in ſplinters on their own faces: their words and wiſhes be but whirlwinds, which being breathed forth, return to the ſame place: as hear how the Holy Ghoſt delivers it, Pſal. 109. As he loved curſing, ſo ſhall it come unto him, and as he loved not bleſſing, ſo ſhall it be far from him: as he cloathed himſelf with curſing like a garment, ſo ſhall it came into his bowels like water, and like o•l into his bones: Let it be unto him as a garment to cover him, and for a girdle wherewith he ſhall always be girded, verſe 17,18,19. Here this all ye whoſe tongues run ſo faſt on the Devils errand, you loved curſing, you ſhall have it, both upon you, about you, and in you, and that everlaſtingly, if you perſevere and go on; for Chriſt himſelf at the laſt day, even he which came to ſave the world, ſhall ſay unto all ſuch; Depare from me ye curſed, into everlaſting fire prepared for the devil and his Angels, Mat. 24.41. where they ſhall do nothing but curſe for evermore. For Conſider, whence do theſe Monſters of the earth, theſe helliſh Miſcreants, theſe bodily and viſible Devils learn this their damnable Curſing and Swearing? are not their tongues fired and edged from Hell? as St. James hath it, Jam. 3.6. Yea, it is the very language of the damned, as you may ſee, Rev. 16.1,21. only they learn it18 here, before they come thither, and are ſuch proficients therein, that the devil counts them his beſt Schollars, and ſets them in his higheſt form, Pſal. 1.1. and well they deſerve it, with whom the language of Hell is ſo familiar, that Blaſphemy is become their Mother-tongue. If they be croſſed by ſome one, perhaps their Wife or Child, or Servant, or elſe their Horſe, the Weather, Dice, Bowls, or ſome other of the Creatures diſpleaſe them, then they fall a Curſing and Blaſpheaming, wiſhing the Plague of God, or Gods vengeance to light on them, or ſome ſuch helliſh ſpéech falls from their foul mouth: and ſo upon every fooliſh trifle, or every time they are angry, God muſt be at their beck, and come down from Heaven in all haſte, and become their Officer, to revenge their quarrel, and ſerve their malicious hu•our: Oh monſtrous Impiety! Oh ſhameful Impudence! to be abhorred of all that hear it; not once taking notice what he commanded in his word, as, Bleſs them that curſe you, and pray for them that hurt you, Luk. 6.28. Bleſs them that perſecute you: Bleſs I ſay, and Curſe not, Rom. 12.14. Thus with Swearing and Curſing men do not only wound their own ſouls worſe then the Baalites did their bodies: but they are ſo pernicious, that they draw vengeance upon thouſands, by their infection, and19 damnable example, as how can it be otherwiſe? they do not only infect their Companions, but almoſt all that hear or come near them: yea, little children in the ſtreets have learned of them to rap out oaths, and belch forth curſes and ſcoffs almoſt as frequently as themſelves, and through their accuſtomary ſwearing, learned to ſpeak Engliſh and Oaths together, and ſo blaſpheam God almoſt as ſoon as he hath made them. It were eaſie to go on in agravating their ſin and wretchedneſs, and making it out of meaſure, and the ſouls that miſcarry through the contagion of their evil example, numerous: For is not the Goſpel and the name of God blaſpheamed among the very Turks, Jews, and Infidels, and an evil ſcandal raiſed upon the whole Church, through their ſuperlative wickedneſs: yea, doth not this kéep them off from embracing the Chriſtian Religion, and cauſe them to proteſt againſt their own converſion, which makes me wonder that Swearers, Drunkards, and all ſuch wicked and prophane wretches are not (like dirt in the houſe of God) thrown out into the ſtreet by Excomunication, or as excrements and bad humours in mans body, which is never at eaſe till it be thereof diſburthened: that they are not marked with a black coal of infamy, and their company a voided, as by the Apoſtles order20 they ought, Rom. 16.17. Eph. 5.5,7. 1 Tim. 1.20. That they are not to us, as Leapers were among the Jews, or as men full of Plagueſores are amongſt us. We well know the good husbandman wéeds the fields of hurtful plants, that they may not ſpoil the good Corn, and the good Chirurgeon cuts off a rotten member betimes, that the ſound may not be endangered, nor will the Church of England ever flouriſh, or be happy in her reformation until ſuch a courſe is taken. O that every prophane ſwearer, who tears Heaven with their blaſphemies, and bandy the dreadful name of God in their impure and poluted mouths, would take warning hereby, and not ſtill perſiſt in their abominable practice to ſwear and curſe, as if he that made the ear, could not hear; or as if he were neither to be feared, nor cared for: who for ſin caſt the Angels out of Heaven, Adam out of Paradice, drowned the old World, rained down fire and brimſtone upon Sodom, commanded the earth to open her mouth and ſwallowed down quick Korah and his company: he who ſmote Egypt with ſo many plagues, overthrew Pharaoh and his Hoſt in the red-ſea, deſtroyed great and mighty Kings, giving their Land for an inheritance to his people: and can as eaſily with a word of his mouth, ſtrike them dead, while they are blaſpheaming him, and21 caſt them body and ſoul into Hell, for their odious unthankfulneſs: yea, it is a mercy beyond expreſſion, that he hath ſpared them ſo long.
When a Dog flyes in his maſters face that keeps him, we concludue him mad: are you then rational men, that being never ſo little croſt, will flye in your makers face, and tear your Saviours name in pieces with oaths and execrations, which is worſe then frenzy: no, you are demoniacal, Obſeſſed, or rather poſſeſed with a Devil, and more miſerable then ſuch a one, becauſe it is a Devil of your own chuſing. O, be perſwaded, if you have any ſpa•k of reaſon left, or do in the leaſt love your ſelves, leave of your damnable and deviliſh ſwearing and curſing: and to that end lay to heart the many and fearful threats that God hath made, and ſet down in his word, againſt this horrid ſin, and againſt all thoſe that ſo daringly and audatiouſly provoke him, leſt you be plagued with a witneſs, and that both here and hereafter: for God who cannot lye, hath threatned that his curſe ſhall never depart from the houſe of the Swearer, as it is, Zach. 5.1. And peradventure you are already curſed, though you know it not: that either he hath curſed you in your body, by ſending ſome foul diſeaſe, or in your eſtate, by ſuddainly conſuming it, or in22 your name, by blemiſhing and blaſting it: or in your ſeed, by not proſpering it: or in your mind, by darkning it: or in your heart, by hardning it: or in your conſcience, by terrifying it: or will in your ſoul, by everlaſting damning it: if you repent not: wherefore take heed what you do, before it be too late.
The Lord ſet theſe conſiderations home to your hearts, and open your eyes to behold thoſe things which concern your everlaſting peace.
THE Way to Heaven made plain
LONDON. Printed by P. L. for W. Thackery at the Angel in Duck-lane, 16•….
THE WAY TO Heaven MADE PLAYN:
By anſwering the Objections, reſolving the Doubts, and remov•…•he ſtumbling-blocks, which do uſually〈◊〉Sinners from ſeeking after life and happin•….
Together with ſerious Exhortations, and earneſt perſwaſions to move ſinners to turn unto the Lord by true Repentance, and accept of mercy whilſt the day of grace Laſteth.
Uery uſeful and profitable for all ſorts of PEOPLE.
LONDON. Printed for W. Thackery at the Angel in Duck-lane, 1674.
AMongſt thoſe many Lets and Impediments whereby the generallity of Men and Women in the world are hindred from a ſerious applying of themſelves to ſeek after2 life and happineſs, I find this one thing to lie as a ſtumbling-block in the way of a great many: That is to ſay, The Diverſities, which by frequent controverſies and diſputings are ſo reſolutely maintained by men profeſſing godlineſs, who are of different perſwations.
For this very cauſe, many are apt to reaſon with themſelves after this manner:
There are ſo many Religions abroad in the World, that a man cannot tell which to chuſe; one ſaith this is the true way, another ſaith, that's the true way ▪ One ſaith: Lo here is Chriſt; another ſaith, Lo there is Chriſt.
Some ſay the Epiſcopal. man, thoſe which ſtand for the Common Prayer, and other Ceremonies, that they are Gods people: Others ſay, the Presbyterians, are more likely to be the people of God: a third ſort ſay the Independants way of worſhipping is the right way: a fourth ſort ſay, the Baptiſts way is moſt agreeable to the word of God, a fifth ſort ſay, the Quakers, are3 the only People to whom the will of God is known.
Thus ſo many men 'ſo many minds, and we know not whom to beleive, and therefore we had as good ſit ſtill and do nothing as to do ſomething to no purpoſe: And hereupon they continue to go on in ſinful courſes: following the deſires of their own hearts, and never ſo much as ſeek after the knowledge of God, whereby they might come unto his fear, and be happy for ever.
But my friends, let me tell you theſe things ought not to be: but ſuch conſequences will end in deſperate and dangerous concluſions For although it were greatly to be wiſhed and deſired, that all thoſe that fear the Lord were of one heart, and of one minde, yet fince the Lord in Wiſdom is pleaſed to ſuffer his people to be ſome of one minde, and ſome of another, concerning circumſtantial and ceremonial things, for in the fundamentals and eſſentials of Religion, and in all things that are abſolutely neceſſary for ſalvation: they do joyntly agree: But ſeeing I ſay, God is pleaſed to permit ſuch as truly fear him, to be of different perſwaſions concerning4 things leſs conſiderable, this ſhould in no wiſe diſcourage us from ſeeking, but rather ſtir us up with much more fervency and earneſtneſs to ſee•out the true way, and to finde out what the acceptable will of the Lord is that ſo by doing the ſame, we may purchaſe reſt and quietneſs to our Souls. And that no one may think their labour herein will be in vain here what the Lord ſaith, ask and ye ſhall have, ſeek and ye ſhall finde. Here is the word of the holy and true God for thy ſecurity, he hath faithfully promiſed, that if thou doſt ſeek thou ſhalt find; and again, Chriſt ſaith, If any man doth the Will of my Father he ſhall know the Doctrine; that is, whereſoever God ſees a willing mind, and that any poor Creature doth truly deſire to fear him, and to keep his Commandements then he will reveal to that Soul ſo much of his will as is needful for its preſent ſatisfaction and future happineſs.
Now to encourage us farther in the performance of this ſo neceſſary and profitable a duty the Lord hath been pleaſed ſo far to condiſcend to our weak capacities, as that he hath ſet before our eyes all thoſe5 things which are of greateſt concernment, in ſuch plain and legible Charcters, as he that runs may read them, and not only ſo, but he hath alſo graciouſly promiſed freely to give us what he doth require of us, and to enable us to perform whatever he commands us to do: therefore we have no reaſon to have harſh thoughts concerning God, or to account him a hard Task-Maſter, for the ways of God are pleaſantneſs, and his paths peace. The Yoke of Chriſt is eaſie, and his Burthen light.
Doth God command thee to believe in him? why he will give thee faith whereby thou ſhalt be able to do it; for faith is the gift of God he is both the Author, and the finiſher thereof: doth he bid thee repent? why he will grant thee repentance unto life, he will turn thee, and thou ſhalt be turned, doth he require a new heart? why he hath promiſed to give a new heart, a ſoft and tender heart, ſuch as ſhall bleed for the leaſt prick of Sin: doth he command thee to love him? why he hath ſaid, I will circumciſe thy heart, that thou ſhalt love me with all thy heart, and with all thy ſtrength: doth he command6 thee to fear him? why 'tis his promiſe to put his fear into thy inward parts, and to write his Law in thy heart, and ſo in all other things, 'tis he that works both to will and to do of his own good pleaſure: for we cannot of our ſelves or in our own ſtrength do any thing that is good, but our duty is to wait upon God, for in him we live, move and have our being, he it is that hath created us, 'tis he that cloathes and feeds us, and preſerves our lives: from him alone, we are to expect new ſupplyes of whatſoever is needful for our Being and Well-being in this world and alſo in reference to our future happineſs according as the Prophet David ſaid: My freſh ſprings are in thee: the well-ſpring of life flow from God, as Chriſt ſaith: He that believeth on me, out of his Belly ſhall flow forth Rivers of Living Water; whereof whoſoever drinketh, ſhall live for ever: God is the fountain of all goodneſs, whatſoever our Souls can deſire, 'tis to be found in him, and he communicates out of his fulneſs unto the neceſſities of poor creatures, but it is through Chriſt, for he is Gods treaſury and ſtore-houſe. It hath pleaſed the Father that in him ſhould all7 fulneſs dwel, he receives of his Eather, and gives to us all things requiſite and neceſſary, both for Soul and Body: he it is that of God is made unto us wiſdom, righteouſneſs, ſanctification and redemption; by him we have acceſs with boldneſs unto the Throne of Grace, and all the petitions we put up to the Father in his name, believing on him we ſhall be heard therein, and our requeſts ſhall be granted: ſo far as it ſhall be for Gods glory and our good. Chriſt is that new & living way in which God will meet with us and bleſs us and cauſe his face to ſhine upon us, by the light of whoſe countenance, our hearts are made more glad then in the time when Corn and Wine, and Oyl encreaſed: Oh! therefore let every one ſtrive to get an intereſt in Chriſt who alone is worth more then all the world bſiede, he is the true Riches that will make us happy to all eternity; he hath purchaſed ſalvation for all that will forſake their ſins, and come and accept of his free tender of Grace for all that will lay down thoſe weapons, wherwith they have been taking Sathans part, and fighting againſt God, if they will now lay hold upon his mercy, and upon his8 ſtrength, and are willing to be reconciled to God, they ſhall be received into his favour: for whoſoever cometh unto me, ſaith Chriſt, ſhall in no wiſe be caſt out; for God ſo loved the world, that he gave his only begotten Son, that whoſoever believed on him ſhould not periſh, but have everlaſting life, John 3.15.19. It was Gods purpoſe in ſending his Son, and Chriſts deſign in coming into the World, that poor loſt ſinners should be reſtored to that eſtate of happineſs, which they had loſt in the fall, and from this free proffer of grace none are exempted, for God hath made an open Proclamation. Ho every one that thirſteth, come to the waters, and ye that have no money, come buy Wine, and Milk, without money and without price, as in the〈◊〉of Iſaiah, So in the Revelations the Spirit and the Bride ſaid, Come, and whoſoever will let him come and drink of the water of life freely. Here we ſee that all are invited to come to Chriſt, from the higheſt to the loweſt, and if we will not, the fault is our own ▪ God hath done his part in ſending Chriſt to dye for us and in laying upon him the iniquities of us all: and Chriſt hath done his part in performing9 the Law for us, and in undergoing the wrath of God, and the Curſe of the Law, which was due to our ſins: and the ſpirit hath revealed the ſame unto us, and is often knocking at the Doors of our hearts, and calling us to repentance, but if notwitſtanding all this we will fully perſiſt in evil, and refuſe to hearken to the voice of God, but hearden our hearts, and make light of Chriſt, then it will be juſt with God, to leave us to our ſelves, and let us perish in our own doings, which the Lord us unwilling to do, for as the Apoſtle Peter, ſaith, He would fain have all men to be ſaved, and come to the knowledge of the truth; he deſireth not the death of a ſinner, but rather that he would return from his wickedneſs and live. But man is of ſuch a perverſe and ſtubborn diſpoſition, that he will not accept of mercy upon Gods terms although never ſo reaſonable.
The great Controverſie betwixt God and Man, is about the Will, God would have his Will and Man would have his will: as Chriſt ſaith: Ye will not come to me that you might have Life: They will not their10 will is that which hinders them of injoying God and in him life and happineſs: And in another place, How would I have gathered you together as a Hen gathereth her Chickens under her wings but ye would not.
Men are obſtinate, and perverſe, and will oppoſe the Holy and good will of God, though it prov•…es their own Ruine in the end, but the folly and madneſs, and deſperate wickedneſs that lodgeth in the hearts of Sinners that will rather go to Hell by following the deſires of their own wills, then to Heaven by obeying the will of God which is holy and righteous, and is made known unto us for our good: God might as well be glorified in our Deſtruction, as in our Salvation, but he pitties our condition, and is pleaſed ſo far to condiſcend as to entreat and beſeech us to conſider our latter end: and whilſt he gives us life, and means of repentance to come in and be reconciled unto him, 'tis we that are enemies to God, God never was an enemy to us yet he firſt ſeeks us before we ſeek him: O the Depth of Gods love: O the riches of his11 grace, his long ſuffering and kindneſs towards vile ſinful Creatures: Let this goodneſs of God lead thee to repentance, for the long ſuffering of God bringeth ſalvation, as the Apoſtle Peter ſaith: O therefore rent your hearts and not your garments, turn to the Lord for he gracious.
Why ſhould any ſinner ſtand off: doth the multitude of thy ſins affright thee? why Gods mercies are infinite, he can blot out thy tranſgreſſions, though never ſo many: he will abundantly pardon this is a faithful ſaying, ſaith Paul, and worthy of all acceptation, Jeſus Chriſt came into the world to ſave ſinners, of whom I am cheif. If thou be the cheif of Sinners, thou art but ſuch a one as Chriſt came to ſave, doſt thou queſtion whether Chriſt can ſave thee? why the Apoſtle tells thee, He is able to ſave to the utmoſt all that come to the father by him doſt thou want faith? go and ſay: Lord I believe, Lord help my unbelief. Doſt thou want wiſdom? ask of God who gives liberally and upbraideth not: wouldſt thou truly repent thee of thy Sins, and yet findeſt little ſtrength to do it? ſay unto the Lord, Turn thou me, and12 I ſhall be turned, create in me a clean heart O God, and renew a right Spirit within me.
Thus in every thing make thy requeſts known to God, by prayer and ſupplication, and he will help thee: Oh my friends the night is far ſpent, the day is at hand, let us therefore put off the works of darkneſs, and put on the Armour of light, and let every one be exorted even in this day, to work out their Salvation, with fear and trembling, and to further us therein it is neceſſary, that we ſhould wait upon God, in his ordinances. O do not make ſlight of uſing the means which God hath appointed for your good, make conſcience of hearing the word preached, for it is the power of God unto falvation, to every one that believes, let us not then be careleſs in this ſo neceſſary and profitable a duty, for how ſhall we eſcape if we neglect ſo great Salvation? Conſider what the Lord hath ſaid; Hear and your Souls ſhall live. Would you have life upon eaſier terms? Methinks this loving invitation of the Lords ſhould work upon your ſpirits to be obedient to his word,13 O therefore come and wait upon God in this Ordinance, for it is of Gods appointment, and while thou art a hearing, thou art in Gods way If the five foolish Virgins had been in the way, they might have gon into the wedding as well as the other: but they were out of the way, they were gone to buy when it was too late: If ever you think or deſire to go to Heaven, keep in Gods way: now if thou beeſt at an Ale-houſe, or walking in the Fields, or idle at home, or in thy bed, when thou shouldſt be at Church: this out of Gods way: but if thou keepeſt in the way, and continueſt in well doing, thou ſhalt not looſe thy labour, but God will fulfil his promiſe, for he hath ſaid: Ask and ye ſhall have, ſeek and ye ſhall find, knock and it ſhall be opened to you.
If thou haſt not what thou wouldſt have at preſent, yet wait, as the man did at the Pool of Bethſada: though it was many years, yet at length Chriſt came to cure him.
Now that all of us may know how to uſe this means in a hopeful way of ſucceſs, to bring about this new ond of glorifieing God•an ſave our Souls, let us take heed:
14Firſt, That we do not hear the Word barely out of Cuſtome, as to ſay: I will g•to Church becauſe my Neighbours go, or becauſe I cannot open my ſhop to day, and know not how to ſpend my time otherwiſe: O let us not do thus, but let us go to hear the word preached out of conſcience, as them that go to ſeek for ſalvation, not making light of it as if it were an indifferent thing, wh•…ſoul and eternity are therein concerned, either a Heaven full of joye, or a Hell full of woe, but let us go out of meer love to the word and wait at wiſdoms gate, ſeek diligently as for ſilver and ſearch as for hidden treaſure, and that is the way to attain to it: But then,
Secondly, Pray to God for his power upon the means it is not bear hearing will do it, we may hare and be little the better if we do not pray to God for his bleſſing, we muſt hear and pray, and pray and hear, how ſweet was the word of God unto David? ſweeter then the Honey or the Honey comb, as himſelf ſaith: The Commandements of God were of more eſteem with him, than all the treaſures of Gold and Silver in th•world. And why was that? Becauſe he meditated in the Law of God day and15 night, he was continually praying to God, morning and evening, and at midnight, he roſe early to call upon the Lord, and he found the benefit of it, as is expreſt at large in the book of the Pſalms, therefore let prayer and meditation accompany our hearing: But then,
Thirdly, We muſt yield unto all convictions, when ever the word of God doth convince of ſin, when he doth Alarum us to come in, let us take heed that we ſtand it not out, when it comes to a drunkard, and ſaith: Thou canſt not go to Heaven: Then hearken to this and leave thy drunkenneſs, and when it Alarums the ſwearer or proud perſon, or covetous, or unclean perſon, or whomſoever, when it ſtrikes thee upon the heart and ſaith: Thou art the man: O then fall down and ſay as Saul did: Lord what wilt thou have me to do? Whatever the ſin be that God convince thee of, though it be as dear to thee as thy right eye, or thy right hand, yet pluck it out, or cut it off, and caſt it from thee, and that is the way to procure Gods bleſſing upon the means, ſo that it ſhall accompliſh the end for which it