sort of Christians from their soul-destroying mistakes, and the body of divinity from a multitude of common errors, and our religion from much of that reproach of solifidianism which is cast upon it by the papists.

2. I must be as brief in opening the second thing, viz. What wrath it is that will thus kindle and consume them. What wrath is in God we need not here trouble ourselves to inquire, but only what is intimated in the threats or curses of the covenants. As there are two covenants, so each hath his proper penalty for its violation.

1. Then till men do come in and submit to Christ they lie under the wrath of God for all their sins, as they are against the covenant of works, or they are liable to the curse of that covenant Christ's death hath taken away the curse of that covenant; not absolutely from any man, but conditionally, which becomes absolute when the condition is performed. The elect themselves are not by nature under the covenant of grace, but remain under the curse of the first covenant till they come in to Christ.

2. Whosoever rejecteth or neglecteth his grace, and so finally breaketh the new covenant, must also bear the curse or penalty thereof, besides all the former, which is a far greater curse, even as the blessings of this covenant are far greater than those of the first. It was a heavy punishment to be cast out of Paradise, and from the presence and favour of God, and to be cursed by him, and subjected to eternal death, and all creatures below cursed for our sakes, to bear all those curses and plagues threatened in Deut. xxvii. and xxviii., and to have the wrath of God smoke against us, &c., as Deut. xxix. 20. "But of how much sorer punishment shall he be thought worthy that doth tread under foot the blood of this covenant, and do despite to the Spirit of Grace?" (Heb. x. 28, 29.) It is true, that for all other sins the wrath of God cometh upon the children of disobedience, (or unpersuadeableness,) that is, on them that will not be persuaded to obey the Lord Christ. (Eph. v. 6.) But it is on no other with us, for this is the condemnation, " that light is come into the world, and men love darkness rather than light." (John i. 19.)

3. Why is this kissing the Son, that is, loving, depending on, and submitting to him, the only way to escape these curses?

Ans. 1. The most proper and primary reason which can be

given, is, the will of the Great Lawgiver, who, having absolute sovereignty over us, might dispose of us as he please, and make us such laws and conditions as seem best to his wisdom, upon which our justification and salvation should depend he hath resolved that this shall be the only condition and way; and that, as no man shall be justified by a mere Christ, or his death abstracted from faith, (that is of age and use of reason,) so this faith shall be the condition upon which they shall be justified or, as a Christ neglected shall save no man, so the accepting or receiving of him shall justify and save them, as the condition of the covenant performed, under which notion it is that faith justifieth.

2. Yet other improper or subordinate reasons (which receive their life from the former, and without it would be no reasons,) may be given: as, 1. from the equity; and, 2. from the suitableness and conveniency.

1. It is but equal that he who hath bought us, and that so dearly, and from a state so deplorable and desperate as we were in, should be acknowledged and accepted for our Saviour and our Lord, and that we who are not our own, "but are bought with a price, should glorify him with our bodies and souls, which are his," (1 Cor. vi. 20, and vii. 23,) especially when, for that end he both died and rose again, that he might rule, or be Lord over, both quick and dead. (Rom. iv. 9.) If one of you should buy a man from the galleys or gallows, with the price of your whole estate, or the life of your only Son, would you not expect that he should be at your disposal? That he should love you, depend on you, and be subject to you.

2. And as salvation by free grace through Christ is a way most suitable to God's honour, and to our own necessitous and low condition, so, in subordination thereto, the way of believing is most rationally conducible to the same ends. As we could not have had a fitter way to the Father than by Christ, so neither could there be a more fit way to Christ, or means to partake of him, than by faith: for though I cannot call it the instrumental cause of our justification, either active or passive, yet is this faith, or acceptation of Christ for our Saviour and King, which is here called "kissing the Son," the fairest condition that we could reasonably expect, and the most apparently tending to the honour of our Redeemer; applying and appropriating to ourselves the person, righteousness, and benefits procured and offered, but not the least of the honour of the work. All we do

is but to accept what Christ hath procured, and that must be by the special assistance of his Spirit too.

4. The fourth thing I promised, is to show you why no other privilege or power in the world can save him that doth not kiss the Son. It may here suffice that I have showed you God's determination to the contrary. But further consider, (if any should hope to escape by their dignities, titles, friends, strength, or any other endowments or virtuous qualifications,) 1. What is their task. 2. What is their power to perform it.

1. They must resist the irresistible will of God. They must do that which heaven or earth, men or devils, were never able yet to do. They have resisted his laws and his love, but they could never resist his purpose or his power. The power that undertaketh to save an enemy, or neglecter of Christ, must first overcome the power of the Almighty, and conquer him that doth command the world. And who hath the strength that is sufficient for this? Sinner, before thou venture thy soul upon such a mad conceit, or think to be saved whether God will or not, try first thy skill and strength in some inferior attempt; bid the sun or moon stand still in the firmament, invert the several seasons of the year, bid the snow and frost to come in summer, and the flowers and fruits to spring in winter; command the streams to turn their course, or the tide its times, or the winds their motion. If these will obey thee, and thy word can prevail with them against the law of their Creator, then mayest thou proceed with the greater confidence and courage, and have some hope to save the neglecters of Christ. Or try first whether thou canst save thy present life against the course of nature and will of God: call back thine age and years that are past; command thy pains and sickness to be gone; chide back this bold approaching death? Will they not obey thee? Canst thou do none of these? How then canst thou expect the saving of thy soul against the determinate will and way of God? Where dwelleth that man, or what was his name, that did neglect Christ, and yet escape damnation? Who hath hardened himself against him and hath prospered? (Job ix. 4.) And dost thou think, then, to be first? Thou mayest, perhaps, knock boldly at the gate of heaven, and plead thy greatness, thy virtues, thy alms deeds, and formal devotion, but thou shalt receive a more woful answer than thou dost expect. Jesus we know, and obediential faith in him we know, but who are ye?

2. He that will save the soul, that loveth not, dependeth not

on, and subjecteth not himself to Christ, must first make false the word of God, and make the true and faithful God a liar? This is another part of his task: "God hath given it under his hand for truth, That "he that believeth not is condemned already; (John iii. 18;) That "he shall not see life, but the wrath of God abideth on him;" (John iii. 36;) that they who are invited to Christ, and make light of it, or make excuses, "shall never taste of his supper;" (Luke xiv. 24; Matt. xxii. 5, 8;) That "it shall be easier for Sodom in the day of judgment, than for that city which refuseth the offers of the gospel;" (Matt. x. 15;) that whosoever would not have Christ to reign over them "shall be brought forth at last and destroyed before him as his enemies;" (Luke xix. 27 ;) that "they shall all be damned that believe not the truth, but have pleasure in unrighteousness." (2 Thess. ii. 12, &c.) And hath the Almighty said that thus it shall be? Who, then, is he that dare say it shall not be? Is this the concluded decree of heaven? What power or policy is able to reverse it? Hath God said it, and will he not do it? Thus you see his task that will undertake to save one neglecter of Christ.

2. Let us now consider what power that is which must perform it. If it be done it must-be either, 1. By wisdom; or, 2. By strength; whereas, the chiefest of men, even the kings and judges of the earth, are both ignorant and impotent.

1. Ignorant. Though judges are learned in the repute of the world, alas! poor crawling, breathing dust! do you know the secrets of your Maker's counsel ? And are you able to overreach them, and frustrate his designs? Doth this book know what is written in it? Can the seat you sit on over-top your counsels? More likely than for you to overtop the Lord. Silly worms! you know not what God is, nor know you any one of his revealed thoughts, no more than that pillar doth know your thoughts. You know not what you are yourselves, nor see any further than the superficies of your skin. What is thy soul; and whence didst thou receive it? Dost thou know its form; or didst thou feel it enter? Which part didst thou feel it first possess? Thou canst call it a spirit, but knowest thou what a spirit is; or rather only what it is not? Thou knowest not that whereby thou knowest: and how was thy body formed in the womb? What was it an hundred years ago? What is that vital heat and moisture? What causeth that order and diversity of its parts? When will the most expert

anatomists and physicians be agreed? Why, there are mysteries in the smallest worm, which thou canst not reach; nor couldst thou resolve the doubts arising about an ant or atom, much less about the sun, or fire, or air, or wind, &c. and canst thou not know thyself, nor the smallest part of thyself, nor the smallest creature; and yet canst thou over-reach the everlasting counsels.

2. And is thy might and power any greater than thy policy? Why, what are the kings and rulers of the earth but lumps of clay, that can speak and go; moving shadows, the flowers of a day, a corruptible seed, blown up to that swelled consistence in which it appears, as children blow their bubbles of soap, somewhat invisible condensate; which, that it may become visible, is become more gross, and so more vile, and will shortly be almost all turned into invisible again; and that little dust which corruption leaves by the force of fire, may be dissipated yet more, and then where is this specious part of the man? Surely now that body, which is so much esteemed, is but a loathsome lump of corruptible flesh, covered with a smooth skin, and kept a little while from stinking by the presence of the soul, and must shortly be cast out of sight into a grave, as unfit for the sight or smell of the living, and there be consumed with rottenness and worms. These are the kings and rulers of the earth; this is the power that must conquer heaven, and save them that rebel against Christ the Lord. They that cannot live a month without repairing their consuming bodies by food, one part whereof doth turn to their vital blood and spirits, and the other to loathsome insufferable excrements, so near is the kin between their best and worst, judge all you that have common reason, whether he that cannot keep himself alive an hour, and shortly will not be able to stir a finger, to remove the worms that feed upon his heart, be able to resist the strength of Christ, and save the soul, that God hath said and sworn shall not be saved. Ah! poor souls, that have no better saviours. And well may Christ, his truth, and cause, prevail that have no stronger enemies.

Use 1. You have here a text that will fully inform you how you are like to speed at the bar of Christ; who shall die and who shall live. The great assize is near at hand, the feet of our Judge are even at the door. Go thy way, unbelieving sinner, when thou hast had all the pleasure that sin will afford thee, lie down in the dust and sleep awhile, the rousing voice shall