Death the certain wages of sin to the impenitent: life the sure reward of grace to the penitent: together with the only way for youth to avoid the former, and attain the latter. : Deliver'd in three lecture sermons; occasioned by the imprisonment, condemnation and execution, of a young woman, who was guilty of murdering her infant begotten in whoredom. : To which is added, an account of her manner of life & death, in which the glory of free grace is displayed. / By Mr. John Rogers, Pastor of the Church of Ipswich. ; [One line from Timothy]

LIFE The Sure Reward of Grace To the Penitent.

Romanes VI.23.

—But the Gift of God is Eternal Life, through Jesus Christ our Lord.

MAN a Sinner, he hath no greater Enemy than God, who has Reveal|ed his Wrath from Hea|ven against all Ungod|liness and Unrighteousness of men: And yet 'tis as true, the Sinner has no great|er

Friend than God. There is none that man has more reason to flee from, nor any that he has more reason to fly unto: Adam (and we need not won|der) having disobeyed the Command of God, he is afraid of his Presence; be hears the voice of the Lord walking in the midst of the Garden, he betakes himself to a Thicket for Defence, to shrow'd himself from the sight of God, whose voice he heard: Well might he dread to see the Face of such a Terrible Ma|jesty incensed against him by his Rebel|lion: He could not but tremble to think of beholding a Consuming Fire, as he could not think to see any thing in God but Fiery Indignation. The Voice of God to Adam, it was worse than the roaring of a Lion; yea the dreadful Thunder of Mount Sinai, it was not half so dreadful as this voice of God in Eden. Adam could not bear to see the Lightning after it: therefore he seeks a skreen to hide himself, as not being able to behold the Face of God and live: Adam could expect no less than the full Execution of the Sentence of Death which he had subjected himself unto by

his Disobedience. He could expect no other sight of his Maker, than of one armed with Fury and Vengeance to de|stroy him. God had said, In the day thou eatest, thou shalt surely d••; Man has Eaten If then God be a God of Truth, what must his next word be, but a pe|remptory Sentence of Death against the Offender; or rather the next word might be a blow, the inflicting of that Sentence of Death which was before threatned. How could Adam think, but that God who was his Law-giver, and had given him Law, would also be his Judge in inflicting the penalty due for the breach thereof, and that with|out mercy. No wonder then that Adam flees from the presence of God. Yet consider also, whom might he better go unto than that God, whom he had offen|ded? whom might he more safely re|pair unto than his Judge? who as he is in|finite in his Justice, so he is no less infinite in his Mercy: and thus indeed Adam found it after his Examination and Tri|al: Notwithstanding he is found guilty, and could dream of no better sentence than to be immediately seized upon of

Death and Hell, and to be swallowed up by them; Then God opens the rich Treasury of his Grace, he opens the Door, the Gate of Life to him, he Re|veals a Saviour; even he that gave the threatning, gives the Promise also. The Seed of the Woman shall break the Serpents Head.

When we read the former part of the Text, with Adam we may be ready to flee away from God, from his Presence; we justly dread this voice of God, this word, THE WAGES OF SIN IS DEATH. But if we stay a little, and hear further what God the Lord will speak, he speaks Peace unto the Chil|dren of men, be turns that Death into Life. THE GIFT OF GOD IS E|TERNAL LIFE.

In this Verse the Apostle gives as the summe both of the Law and the Gospel. He is a Son of Thunder, and begins with Terror; it is a dreadful Sentence he praemises; The Wages of Sin is Death. He is also a Son of Consolation, and follows with another word as Gracious▪ The Gift of God is Eternal Life. Having had occasion and opportunity to insist

much on the former part already for the Awakening & Conviction of Sinners in general, and of one in particular, who has Sinned a Sin unto Death, both by the Law of God and man.

I shall now speak chiefly of the latter for a Reviviction and Encouragement to all that hear the Gospel, and particu|larly to such an one as has been slain by the foregoing Sentence. And as the former words was a compleat, intire Ax|iom or Doctrine without any Alteration, so are these.

DOCTRINE. Eternal Life it is Gods Gift to Sinners, through Jesus Christ our Lord.

Altho' Death may be the demerit of Sin; yet Life is the gift of God to the Sinner. He owes Death to him, but be|stows Life upon him. Life is a gift of God through Christ. Here is a blessed Scream, that is Life; a most blessed Spring or Fountain of it, that is, GOD. A most blessed Channel thorow which it is conveyed to the Sinner to make

him blessed, that is CHRIST. We may take the Doctrine asunder, and shall find these three parts in it.

• 1 That there is Life to be had for Sin|ners.
• 2. That this Life is Gods Gift.
• 3. The Gift is through Jesus Christ our Lord.

PROPOSITION I.

That there is Life for Sinners: viz. Life Eternal. Under which general term is comprehended every good thing: All that is needful or desirable, whatsoever makes to the well being or perfection of a man. Death is the summ and comprehense of all Evil, Life is also the comprehense of all Good. Particu|larly, the Life here spoken of is Eternal Life, and by it we may understand the Life of Grace and of Glory. These are not distinct in kind, there is only a gra|dual and circumstantial difference be|tween them. The truth of the Propo|sition may be seen both in general and particular. There is Life for Sinners▪ this is the voice of the Gospel. The Law brings news of Death, the Gospel

brings the glad ••idings of life. The Law concludes all under Death, the Gospel excludes none from Life; stretching forth its Arms to all that will receive it. The Law brings Condemnation, the Gospel Salvation. The Law casts all in|to Hell, and as Abraham said to Dives, between us and you there is a great Gulph fixed, so that there is no passing from one to the other. Yet now we may truly say, that this Gulph is passible, or here is a passage from Hell to Heaven. The Gulph is exceeding great, Heaven and Hell are far asunder, Death and Life, there is a vast distance between them; but yet there is a passage from Death to Life, 1 Joh. 3.14. A Sinner may be brought out of the belly of Hell, as sometimes Jonah out of the Whales Belly. Indeed the Law leaves us without hope or help, like Josephs Brethren, it casts into the Pit, & does not regard our crying: But the Gospel lets down those Cords by which we may be drawn out thence. The Pit indeed is deep, but there is an Infinite Arm of Grace that can fathom & reach to the bottom of it, and bring us out of it. A Sinners Chains and Fetters may

be broken, and made to fall from him; The Prison doors are set open for man to come out; yea, the door of Heaven is now open, the Gate of Life, wherein whosoever will, may enter, and Live for ever.

Further to illustrate this, Consider two things.

1. Life is tendered unto all. The Gos|pel is universal in its offers: Whosoever believeth▪ and is baptized shall be saved; according to our Saviours Commission to the Preachers of it, Matt. 28.19. Mark 16.15. Ye••, both the Word and the Spirit says, Whosoever will let him come & take of the waters of Life freely. Rev. 22.17.

2 Life is actually bestowed and conferred upon many, even on all that embrace the Gos|pel. There is Grace enough for all in the Gospel, but all will not accept of it. There are those that will not come unto Christ that they might have li••e; But as many as received him, to them gave he power to become the Sons of God; and Heirs of his Kingdom; Hei••s of Life and Glory. So Paul to the Ephesians, You hath he quickned who were dead in trespasses and sins. Though Death has passed up|on

all because all have sinned; yet many are already passed from Death to Life.

If any ask, What Life is?

They must tarry till they come to Heaven for a full Answer of ••his Questi|on. No man living can here tell what Life is. Angels know it, but can't im|part the knowledge of it to us.

It is all that Glory, begun in this World and perfected in Heaven, which the Saints shall enjoy to all Eternity. 'Tis the happiness and perfection of the Reasonable Creature in the full enjoy|ment of God for ever. There is This Life for Sinners.

Man though a Sinner may yet be uni|ted to God. Tis most true, that God is a holy God, and of purer Eyes then to be|hold iniquity. He cannot approve Sin, yet he can love the Sinner: He hates Sin with a perfect hatred, infinitely; and yet he loves the Sinner with an infinite love. His heart loaths Sin; he is an E|nemy to all Sin, and that irreconcileably; yet he can be reconciled to the Sinner, and become his Friend. They call'd our Saviour Christ a friend to Publicans and Sinners. God is a friend of Publicans

and Sinners, and as it were Courts their Friendship. He is so far from being im|placable to his greatest Enemies, that he is first in moving for Peace, and by his Ambassadors beseeches them to be re|conciled.

Thus in general, There is Life for the Children of Death. More particularly, There is a removal of Death, and Life that is recovered.

1. There is a removal of Death here im|plyed; or Death is taken away. That is, All evil of Sin, and Suffering. As to the evil of Sin.

1. There is a freedom from the Guiltiness.

2. From the power of it.

1. There is a freedom from the Guiltiness of Sin. And Gospel Ministers are di|rected by Christ, To give knowledge of Salvation to his People by the Remission of their Sins, Luke 1.77. Not that the Fast or Action it self can be remitted; be|cause that which is done is done, and cannot be said not to be done. Factum infectum reddi n••quit. Ye•• the Guilt of that evil Act, which is an obligation to punishment may be remitted: and this is properly, Pardon of Sin. Neither does

Remission change the nature of Sin, that that which is Sin should be counted no sin: or that Evil should be called Good, Isa. 5.20. Sin is as really sin after pardon, as before: only Pardon frees from the Guilt of sin, takes away, Meritum Paenae, the deserved Punishment, which is a taking away, not from the sin, but from the Sinner only. Still, The wages of sin is Death; that is, deserves it. Though this Death is not actually inflicted on him to whom Sin is pardoned. Neither a|gain, is the Rigour of the Law relaxed by the pardon ••f sin: only it does not exert its conde••••ing Power over the persons of B••lieve••s, because Christ has already suffer••d for their Si••s. But still the Law remains, and ever will remain a Sin Condemning, and Sin Avenging Law. It has as much power as ever to sl••y the Sinner; but it ca•• sl••y him but once, and the stroke of the Law is so heavy in that case, 〈…〉〈…〉 ••ed not smite him a second tim•• 〈◊〉〈◊〉 Christ in|deed being God as well as man, recove|red from that deadly blow which the Law gave him for our si••s, and so Sa|ved himself and us. Yet here is no Re|laxation

of the Law, but a full Executi|on of it, full satisfaction given to it. The whole Debt is paid to the utmost farthing, by Christ our Surety; whence all the Life, Glory and Happiness that follows hereupon comes in by Grace. But then,

2. There is the freedom from the Power and Dominion of sin; also from the filth and pollution, as well as Guilt and Obliga+tion to punishment. The former is ex|prest in the Sinners Justification, by the imputed Righteousness of Christ. The latter in his Sanctification by infused Ho|liness from the Spirit of Christ. Man fallen from God is become a Captive to sin, and is forced to serve divers Lusts, of which is true, what Solinus says of the several kind of Serpents in Africa; Quantus nominum, tantus mortium nume|rus But the Gospel preaches Delive|rance to these Cap••ives: there is a Re|lease from the bondage of Corruption, from the T••••••nny o•• Sin and▪ Satan in part begun here, an opening the Prison Doors to them that are bound. Then, as to the Evil of Suffering, or conse|quents of sin, there is a perfect freedom

to be obtained. The cause being remo|ved, the effect ceaseth. Sin is the cause of Death, it gives life unto Death; therefore if Sin be killed, Death dyes wi••h it; The same stroke destroys them both; Sin and Death are contemporary they live and dy together. So that if once a man be gotten free from the guilt and power of Sin, he is also loosed from the bonds of Death, and from the Pains of Hell for ever. For, though it be appointed for all once to dy, and expe|rience confirms the truth hereof, that as by one man Sin entred into the world, and Death by Sin, so Death passeth on all sorts of men, and will do upon all of every sort, because all have Sinned; and excess of Sin, procures untimely Death to many an one; yet 'tis as t••ue, where sin is taken away, there the Second Death shall have no power, Rev. 20.6. And even the former is swallowed up in Victory: That the Repenting Belie|ving Sinner may triumph with the A|postle, 1 Cor. 15.55, 56, 57. O Death where is thy Sting! the sting of Death is sin, the strength of Sin is the Law: But thanks be to God who giveth us the Victo|ry,

through Jesus Christ our Lord. Then further,

2. As there is a Removal of D••••••h, that is all Evil of Sin and Suffering; so there is a Restoring unto 〈◊〉〈◊〉 that is all man|ner of Good, of Grace 〈◊〉〈◊〉, and Glory here|after. The vilest of Sinners may be made holy and righteous now, happy and blessed for evermore. Indeed we should not too nicely distinguish between these: Freedom from Death, and a right to Eternal Life; as if one could be obtained without the other, which is impossible: For certainly not to dy, is to live; not to Dy Eternally, is to Live Eternally. But though these be not distinct in themselves, yet may we speak distinctly of them. As

1. The Sinner may become Holy and Righteous, not only guiltless (as we Saw before) but righteous in the sight of God. A Believing Sinner is not only free from sin, but full of Righteousness: In some sence as righteous as Christ himself, for he is righteous in the Righteousness of Christ, which is every way perfect and compleat; that the Law or Justice it self can find no ••ault or fl••w therein;

and is relatively, im••••••atively theirs that by Faith are united to Christ.

Again, There is also a real inherent Ho|liness and Righteousness by a Restoration of the Image of God in the Soul Man that is born a Sinner may be born again. He may be Regenerate, he may be a New Creature; as David prays for him+self, Psal 51.11. Create in me a clean heart, &c. In Justification the Sinner is esteem'd as Righteous; but in Sanctifi|cation he is made Righteous. Then,

2. The Sinner also may be Happy. This necessarily follows on the former. A man cannot but be happy, if he become holy: Sin and Misery, Holiness and Happiness are Twins, and will never admit of any separation. Those that are Justified are Sanctified, and they that are Sanctifi••d are Glorifi••d Happiness is in|choate in this life, and consummate in the next.

Thus▪ much for the Doctrinal handling of the first Proposition.

PROPOSITION II.

That this Life is Gods Gift▪

Two things are implyed herein.

• 1. That Life is from God originally.
• 2. That it is bestowed on the Sinner freely.

1. That Life, whether of Justification, Sanctification or Glory, is from God origi|nally. Justification in the Acq••ittance from Sin, Guilt, and imputation of Christ's Righteousness, is Gods gift: Hence he is said to be the Justifier of him that believeth in Jesus, Rom. 3 26. And Blessed is the man to whom the Lord imputeth not sin, Psal. 22.1, 2. This is Gods Name, to be a God forgiving ini|quity, transgression and Sin; and if it be God that Justifies, who shall Condemn: Rom. 8.30. Who shall lay any thing to the charge of Gods Elect? It's God that justi|fies? It's God that is offended; Against thee thee only have I Sinned. It's he that is wronged by sin, therefore he must give the discharge. He is the great Creditor that alone can release his Deb+tor. He sealeth the Sinners Pardon▪ & acquits him of his Guilt and Punish|ment.

2. This Justification is Free, and thus it is a Gift. Rom. 5.15. Tis again

and again called, The Free-Gift of Righ|teousness to Justification of Life; and we are said to be justified freely by his Grace through the Redemption. But you will ask? Quest. How can this be free, since Jesus Christ has paid and perfor|med all? Has fulfilled all Righteousness; done and suffered all that the Law requires for our Justification: Does not therefore the compleatness of Christ's Satisfaction lessen the Freeness and Greatness of Gods Love in pardoning Sinners? Ans. Not a whit, but these consist well together. Life is by the Righteousness of Christ, and yet a free Gift; This is the admirableness of it, that Justice and Grace meet thus; that Justice and Truth should be fully satisfied, and yet Mercy and Grace highly exalted Neither is Grace in Scrip|ture ever opposed to Christ's merit, but to ours. If we our selves had made the Satisfaction, Justice it self had absol|ved us; but the R••ches of Free Grace will appear to them that shall consider these things.

1. That 'tis God himself finds out and accepts the way of our Reconci••iation. Men or Angels could never have invented it.

Besides, God might have refused to ac+cept of a Surety: This was free, and in this sence, the life of Believers are s••id to be given unto Christ; he has bought them, purchased them with a great price, redeemed them with his own Blood; as they are given him, Joh. 17. Thine t•••••• were, that is, in the hands of Gods Justice, and he has given them to the Lord Jesus to be redeemed. Hence, its truly said of the Apostle, Rom 3 24 We are justified freely by his Grace, yet or tho' through the Redemption that is in Jesus Christ.

2. Christ himself is Gods gift. Joh. 3.16. God so loved the world that he gave his only begotten Son, &c. God has gi+ven his first born for our Transgressi••n: He spared not his own Son, but freely gave him up for us all, Rom. 8 32. To us a Son is given, Isai. 9 6. I••s true, Christ ••ave himself, he was willing, Gal. 1.4 2.20. He came freely and readily, but God the Father sent him, he makes a Present of his Son unto the wo••ld; Giving pow+er also to as many as shall receive him, to become the Sons of God, Joh. 1 12.

3. Saving Faith is the gift of God also

Eph. 2••8. By Grace ye are saved through Faith, and that not of your selves, it is the gift of God. Is by virtue of our Union to Christ, that we have any benefit by him, by Faith only we are United, and this Faith is Gods gift. Our Righteous|ness is by Faith in Christ▪ and it's God that gives us to believe on him. Thus we see our Justification is of God ori|ginally, and freely, that it is his Gift; and so may be said of our Sanctification & the principle of an Holy Life wrought in the Regenerate. This new Life is given and breathed forth of God: 'Tis the inspiration of his Spirit, a•• Job 3•• •• says, The breath of the Almighty has given me life, that in Spiritual as well as Natu|ral.

Then, as the Spiritual Life of Righ|teousness and Holiness on the Earth, so Eternal Life of Happiness and Bless••d|ness in ••he Kingdom o•• Heaven is the free gift of God to Sinners; and 〈…〉〈…〉 he has given Grace, he will give Glory also.

PROPOSITION III.

That this Life is through Jesus Ch•••••••• our Lord

1. It is by him as he has bought and purchased it. He paid down the full and exact price of our Redemption: So, though it was free to the Sinner, yet it cost our Saviour dear: He laid down his own life a Ransom for ours. He suffered Death, and went into Hell himself, to save us from Death and Hell; and by the Red••ndancy of his merit and satis|faction procured Life and Salvation for us.

2. It's by vertue of our Union to him, that we partake of the benefit of this pur|chase, Freedom from Sin and Misery, and Participation of Holiness and Happiness. Our life is derived to us, by being One with him. 1 Joh. •• 12. He that has the Son has life, and he that has not the Son has not life.

3. It's by his good Spirit, that we are quickned, strengthened, and directed in the way of Righteousness and Holiness, and by his Grace are enabled to persevere unto Eter|nal Life.

And then,

4. Its by him at last that we come to the Possession and Enjoyment of Life and Happi|••••••s ••verlasting. He as ou•• Head is al|ready

risen, and entred into the Hea|ven••; in due time all the members fol|low after. Its he alone, who having purchased this inheritance of life for us, that can give us a Title to it, and put us in actual Possession of it.

The Doctrine which is contained in these Propositions require a much more larger Application, than can be made within the limi••s of time ordinarily ••et for these Exercises: Besides the Solemn Occasion before us, call for a particular as well as general Application of these Truths.

In General

1. How may this be a Reviving word to the Dead World, to every dead Soul, that by nature is dead in Sin; and dead by the Sen|tence of the Law; that by the Grace of the Gospel there is life, even Eternal life to be had for Sinners: what a joyful sound should this be in every ear that hears it. As it concerns all, this should be a quickning Word to beget so much life at least in every one, as to stir them up to seek after this life in the way that God is pleased ••o bestow it, thro••••h

Jesus Christ our Lord. Tis also a com|forting Word to all men: though com|forts are usually appropriated to the Saints: the Subjects of com••orts are wont to be more special and particular. But yet this Truth like the Sun conveys its comforts to all, to every Son and Daughter of Adam. The voice, the sound of the Gospel is a joyful sound to all men, Luk. 2 10. Behold I bring you good tidings of great joy, which shall be to all People. Is there life for Sinners, even such as are condemned to dy? What more grateful news, than to hear of a possible Reversion of the Sentence of Death; this may be a cordial to support the Sinking dying heart of any Sinner, That there is pard••n to be had, a possibili|ty of escaping Death, and inheriting Life Eternal; that though in Justice he might dy, ye by Grace he may live, and that for ever.

2. This leads us to the contemplation of the Divine Philanthropy, or Admirable Love of God to mankind. Job. 3 16▪ There are several Considerations which might help to heighte•• our Esteem, and Admiration hereof; which I shall but just hi•• at.

As, The Special••y of the Subject. Not Angel, but men. The quality of men, as Sinners. The Eminency of the Gift or Benefit, that is Life The principal mean of obtaining it, Viz The Death of his own Son, 1 Joh. 4 9 In this was manifested the love of God towards us, be|cause God sent his only begotten Son into the World that we might live through him.

It also leads into the Dep••hs of Gods Wisdom, that has contrived the way of life for Sinners, after a positive Sentence of Death was declared. This would not only have set the Wisdom of man, but posed quite the Heavenly Intelligences, Angels themselves, to have found out a Way; wherein the Truth of God might be Established, his Justice satisfyed, the Rights and Honour of Holiness Vindicated, and maintained, and yet the Guilty, polluted and condemned C••••••inal be pardoned, justifyed and saved Everlast|ingly. Many other things might be added for the Ex••l••ation of Divine Pow|er, as well as Wisdom and Grace, in Sav|ing man a Sinner; to quicken and raise the Dead is a work of Omnipotence is 〈◊〉〈◊〉. But,

3 Is there life for Sinners, then very great is the Priviledge & Happiness of those that have the way of Life made known to them: that enjoy the light of the Gospel. Next unto life it self, to live under the means of life, is the greatest blessing. We cannot be born under a more happy Star than that which leadeth unto Christ a Saviour, by whom this life and im|mortality is brought to light.

Consequently,

This shows the extreem misery of those that perish under the Gospel. Death will be more deadly to such than others. There are none so miserable as those who either have, or might have been happy. The thoughts of former advan|tages neglected, will add to their present and future sufferings. Time was when they might have had pardon and Eternal Life ••or asking, or accepting; but now they must perish without remedy, and that more dreadfully than other Sinners Gospel Sinners have the worst Death; For Necessary Death would not be nigh so dreadful as a Voluntary. Now Death to those that live under the Gospel is of choice; they will Death rather

than Life; wherefore their Condem|nation is not only most certain and just, but most fearful of all. Thus the danger is proportionable to the Priviledge. But, I hasten to an Use of Exhortation in two words, principally.

1. To a firm and fixed Believing of this Truth, that Eternal Life is Gods Gift through Jesus Christ our Lord.

2. To a speedy and earnest Addressing God in Christ, for the bestowing this Gift, or obtaining the benefits therein included.

1. Is there Life for Sinners? Then its the Duty of Sinners to Believe there is Life for them. I••s the Duty of every Sinner to Believe there is life for him. Its the Duty of all in general, and the Duty of every one in particular to Believe this for himself, that he may live, that he may be Saved, that he may be free from Wrath to come, Escape Hell and Death, and be an Heir of Life and Heaven for evermore. Its our Debt to give God Credit for this Word. All Sinners be|lieving may be Saved; th••fore, Let All Believe. The Gospel is propounded limittedly in respect to the Condition, Believing, but Universally, in respect of

the Subject, Whosoever Believeth, shall not perish, but have Everlasting Life. I don't say, I••s every mans Duty to believe he shall be Saved; but to believe that he may be Saved if he will: Whosoever will let him take of the Water of life freely: If any go without and perish for want, it is his own fault. Its true, Many are call|ed, but Few are chosen All shall not ob|tain life, that live under the means of life: All shall not receive life that have the offer and tender of it. All shall not Will to have life. God who is to give the Will and the Deed of his own good pleasure, Phil. 2.13 Does not give all to Will life. But this is the Truth ass••rted, God gives life to all that Will: to all that will receive and imbrace it; that is, to all that will Believe and Accept of his Grace in Christ. If any perish, 'tis not because there is no life to be had, but because they will not have life, Job. 5.40. Nay, tis because they Will Death Ezek. 18.31, 32. Let a mans Sins be what they ••ill, yet there is life for him There is no mins so many, or great, a•• that they make him uncapable of enter|ing into li••••. Its said, Strait is the gate,

&c but they make the Gate of Heaven streighter or na••rower than it is, that don't have it wids enough for the greatest Sinner to pass through. Neither the Magnitude nor Multitude of Sins can hinder. Nay further I say; Were there any one man guilty of all the Sins in the World from the first of Adam to this Day, yet he might be capable of Grace & Salvation. Its impossible that any Number or Degrees of Sin should make the way to Heaven unpassable. Infinite is the Grace of the Gospel. Tis impossible that ever sin should swell to an infinitum in i•• 〈◊〉〈◊〉; therefore impossi|ble it should ever be too big for Grace. There is Forgivenes•• of All Sin through Jesus Christ, and the Chief of Sinners have obtained it 〈◊〉〈◊〉 Instances;

M••nassah, a Monster in Nature, a Murderer of man▪ a Consulter with De|vils, a Defier of God himself, and yet could we imagine the Sins of Manassah ten thousand tim••s greater and more then they were, yet there is pardon for them; and though he so often made himself a Child of Death, yet he became ••n Heir of Life.

Seven Devils were cast out of Mary Magdalen; but if every one of those Devils had been a Legion, yet they might have all been cast out as well as one. There is Justification, Sanctification and Glorification for the most-Guilty, most Unholy, most Miserable of the Sons or Daughters of men.

Are they not the worst of Sinners that the Apostle speaks of, 1 Cor. 6.9. Hell it self can't afford a worse Rab|ble then we find there, and yet says the Apostle, Such were some of you, but ye are washed, but ye are justified &c. And now are Glorified.

Again, What more Execrable Wretches can be under Heaven, than those who were guilty of the Blood of the Son of God, that Crucified the Lord Jesus Christ, both the Lord & Saviour of the World? yet even those whose hands were imbrued in the Blood of God, may be cleansed from their blood guiltiness. They may be as pure, s••••tle's & innocent as if they had had no sin. The Gospel proclaims life to them; yea Ch••i•••• himself gives them life, that were instruments of his owne Death: He fetches them out of Hell

that were instrumental to send him thi|••her. There is SALVATION for those that kill'd and destroyed the Savi|our of the World, Act. 2 36. Who then shall Despair of life, if they may live that have put to Death the Lord of Life? We may hence Conclude, there is no such Sinner, but he may have life.

The Duty of believing this might be further pressed from the mischief and misery of Despair, which is most inju|rious to God, Father, Son, and Holy Spirit, injurious to the Truth, Power, Goodness and Grace of God; also most pernicious to our selves; which is not only adding Sin to Sin, but a sealing up the Guilt of all other sins. Hereby we loose an Infinite Blessing, and incur an infinite Curse in the room. Wherefore, It is both the Duty and Interest of eve|ry one to get a f••••m and fixed Belief of this Truth.

And in particular,

I would commend it unto thee, O poor Condemned Malefactor, now standing before the Lord, to hear and receive the words of this Life: Not only thou mayest, but thou oughtest to

believe this; viz that there is Life to be had for such an one as thou art; yea even for thee there is Li••e. Though yo•••• sins ••e as scarlet, they may be made white as snow, though they be red like crimson, th•• may become as wool; they are indeed of a deep and double dye, yet may b•• throughly pu••g'd and done away in that Blood of the Lamb of God which clea••|seth from all sin. Although Death is thy Desert in all is kinds and degrees, Cor|poral, Spiritual, and Eternal: and tho' such is the Nature of thy particular Crimes, that Divine Vengeance rarely suf|fers to go long undetected or unpunish|ed; but Untimely Death is ordinarily the portion of such as are found guilty there|of: therefore must thou acknowledge the Righteousness of God and man too in ordering this punishment unto thee; who standest here guilty of a repeated Murder, and that attended with many heinous aggravations, in destroying the 〈◊〉〈◊〉 of thine own Body: Thou hast no•• only been so unhappy as to bring forth Children for the Murtherer, but hast been so ungodly, as to be the Mo|ther and Murtherer of them thy self.

O cruel monster in Nature! who shall deliver thee from such Uncleanness and ••••ood guiltiness? Or, who will stay thee from going down to the Pit? Certain|ly that in Job 36.4. will be verified up-thee; Thou shalt dy in youth, and thy life will be reckoned among the Unclean and Cruel. The first Law of God was a Law of Retaliation. Gen. 9 6. Whoso ••••eddeth mans blood, by man shall his blood to shed. So that 'tis not in the power of man to save from the First or Se|cond Death: But yet I say, though by the Sentence of the Law, thou must Dy once, yet by the Grace of the Gospel, thou mayst Live again; yea, thou mayst live for ever. Blessed be God; who has laid help on O••e that is mighty, able and willing to save thee to the uttermost. This is a true and fai••hful saying, that Jesus Christ came into the world to save Sinners: And our observation may tell us, that God does often make the chiefest of ••inners, Objects of his choicest Mercy, viz. Pardoning and Sa••i••g Mercy. Be|••••des the Examples instanced in before, The Stock whereof Christ came seems ••o intimate this. God might have kept

the Stock whence Christ descended ac+cording to the Flesh, pure & free from being tainted with any notorious Crim•••• but we find sins of a crimson dy eve•• among them If we examine our S••+viours Geneology as reckoned in th•• Scripture, we shall find a company o•• loose and lewd women, as Tamar, wh•• played the Harlot with Judah b•• Father in law, Rahab the Harlot •• Jericho, Ruth a Moabitess, the root •• whose Generation was Lots Son b•• Incest with his own Daughters; Bat••+sheba, Davids Adulteress, &c. God chos•• these Repenting Sinners out of who•• loins Christ was to come, that th•• greatest of Sinners might not be afra•••• to come unto him: and David hi••+self (whose Son our Saviour is calle•• was notorious for the Acts of Mu••+der and A••ul••ery. Now in the O••+nion of the Wise and Learned, Christ own Stock being thus tainted seen an evidence, that Penitents, ho••gh•• the greatest Pollutions might be we come to him, and that as he pi•• out such out of whose loins to pr••+ceed, so he would pick out such 〈◊〉〈◊〉

in whose hearts to reside. This we certainly find, that great Sins are of|ten made preparations to Conversion; not in their own nature, that's impossi|ble; but by the wise and gracious Dis|posal of God; and some Reasons of this Dispensation might be guessed at. To shew the insufficiency of Nature to sach a work (as Conversion is) so the more to Glorify himself, his Patience, Power and Mercy; 1 Tim. 1.16 For this cause (says Paul) I obtained mercy, that in me Jesus Christ might shew forth all-long-suf|fering. Herein also is the exceeding Greatness of Gods Power Exerted: the same as in Raising up our Lord Jesus from the Dead; and the Riches of his Grace to such Sinners is glorified in his Saints, and admired in all them that be|lieve. Particularly, the fulness, freeness, tenderness, and compassionateness of his mercy to such as are most deeply in|volved in sin and misery, are made glo|riously c••n••picuous.

That every Age is furnisht with some remarkable instances hereof, may be ••o keep up the credit of Christ's Death in the world; or to shew that the value

and efficacy of his Sacrifice remains for ever.

The Conversion of some of extraor|dinary Guilt now and then, proclaims to the World that this Fountain of his Blood is inexhaustible; that the vertue of it is not spent or drained, tho' so much has been drawn out of it for above Five thousand years already.

And doubtless, the greater Fruits of this Grace is expected from such Con|verts in ways of Thankfulness, Love and Obedience.

Persons ordinarily admire more when they are pulled out of Danger, than when they are prevent••d fr••m running into it. Hence, we find that no Apostle gives such Epi••hets to the Grace of God as Paul; ••or any ••o Seraphi••al in admi+ring Ex••r••ssions of it. Again,

The Re••urns of L••ve and Affection will be propo••tiona••le, Luk 7.47 To whom little is forgiven, the same loves lit|tle. B••t Mary Magdal••n having her many sins forgiven, therefore she loved much. And so for other Service and Obedience: Paul l••b••ured more abundan••|ly than they all; because he was one born

out of due time, having been so and so before. I might add, for others sake, Eph. 2.5, 6, 7. That the Ages to come might shew forth the transcendant Riches of his Grace. Very great Judgment on a grand Sinner (as one says) is like the Hanging a m•••• up in Chains to deter o|thers from the like practice; and this is the improvement which the Holy Spirit of God in his Word does direct should be made of such Examples; viz. That all Israel should hear and fear and do no more presumptuously, Deut. 17.13. So every such Conversion (as we have been speaking of) is not only an Act of Gods mercy to the Convert, but an invitation to all Spectator•• or Hearers of it to return to him. Tis natural to men not to be|lieve, till they see miracles,, Joh▪ 4 48. Except ye see signs and wonders, ye will not believe. Now of all the standing mira|cles which God has left in the World, these are none of the least, Viz. The Extraordinary Conversions of the vilest of Sinners. And I hope by this time, there has been enough spoken to beget in such an one a firm and fixed Belief of this great Truth: that there is Life to

be had for Sinners, even the Chief of them.

The Second Br••••ch of the EXHOR|TATION is to a Serious and Speedy Ad|dressing of God in Christ for this Benefit. Is it a Divine Gift; then (for ought we know) Thou standest as fair for it as any Sinner on this side the Pit. Is it Gods Gift? Then ask it, Beg it of him. Tis not an Angel or any Creature can con|fer or continue Life. Is it a Gift? Then expect not to merit it by thy Prayers, Tears, Humiliations, or Repentings; but from free Grace alone.

Again, Is this Gift of God through Je|sus Christ? Then come for it in this way, Joh. 14.1. If ye believe in God, be|lieve also in Me, saith our Saviour Christ. For I am the Way, the Truth and the Life: the only way unto the Father. Out of Christ, He is a consuming Fire to the workers of iniquity. There is no Ap+proaching to him wi••h Safety, but through JESUS the Mediator and Advocate. God never had a thought from all E••er|nity of Pardoning or Saving one Sinner, but only in and through Christ. In whom we have Redemption through his Blood, even

the forgiveness of our Sins, and assurance of Life Eternal. Well then, Embolden thy self to Draw near to God in Christ Je|sus, and humbly Beg mercy on his Ac|count, and for his sake. Hast thou ob|tained any grounded Hope hereof already? Then Glorify God all that thou canst. Labour to possess thy heart with great Admirations of Divine Grace. Admi|ration is all the Glory you can give to God for his Grace: seeing you can add nothing to his Essential Glory. O Ad|mire his Distinguishing mercy to thee above Multitudes that never Sinned at such a ra••e! who has made thee thus to differ from the many Pillars of Salt of whom thou hast heard and read? was it not God alone? O let him have the Glory, and t••y Soul sh••ll have the Comfort there|of for ever. I conclude with a Word of Caution & Counsil to the whole Assembly.

Here are some perhaps in this great Auditory that have never heard me be|fore, or ever may again. God Forbid, that any should abuse his Grace either in the Doctrine, or Example thereof now before them. Despair is exceeding dan|gerous; but Presumption is more natural

and no less Fatal. Yea, (as Divines ac|count) where That has slain its Thousands, This has slain its Ten Thousands.

1. Think not your Sins are pardoned therefore, because they are ••ot so great as those which God has pa••oned in o|thers: but remember, God cast off Saul for less Sins than David committed.

2. Nor that you may safely go on in Sin without Fear of Death, or Sin the more that Grace may abound, Rom. 6.1. Thus to do were most disingenuous, Foolish and Dangerous. God never in|tended mercy as a Sanctuary to perfect Sin, much less to promote it. Besides, if you loose the present time▪ you are in greatest Danger to loose Eternity also. There are many in Hell already, who never Sinned at such a presumptuous rate. God is now merciful to the Penitent; yet will be faithful to his threatnings as well as Promises: and all Despisers of his Goodness and Forbearance will be found to have treasured up wrath against the day of wrath, and the Revelation of his righteous Judgment.

The Counsil also is twofold.

1. To a Thankful Acknowledgment of 〈…〉〈…〉

2. To a Faithful Improvement of it.

Be Thankful for the Possibility of Life••s and careful to improve the Opportunity of it. If there be Life and Salvation to be had, then All men are called upon to make sure of it. Life is generally tendred to all, therefore it behoves all to make sure of it to themselves.

It were better there were no Offer of Grace, if there be no Acceptance of it. I•• avails not that there is a general Exhibition, if there be not a special and particular Appplication of it. What tho' the Wells of Salvation are set open, if we draw not Water out of those Wells, we perish notwithstanding. Here is Water of Life running by us, but if we refuse to drink, we may dy of our thirst. Manna falls in all quarters of Israels Camp, the people may gather it, yea are commanded so to do: But they may pine to Death if they look not after it, and gather it in the season: Naaman is Leporous, the Prophet tells him of a Cure, of a Bath that will restore his Flesh; but if he will not vouchsafe to take the pains, he may remain a Leper still. The Prodigal whiles he remains in

a far Country is never the better that there is bread enough in his Fathers house: He must come and submit him|self to his Father, take the Dole from his hand, or else it were all one to him, as if there were nothing to be had: There is Wine and Milk enough to be had without mony & without price; but what benefit can this be, if we come not where it is to be had, and buy it on the Terms? Who is the Richer for the Pearl, that has not made it his own by the purchase of it? Tho' Life & Salvation is graciously offered in the Gospel to every man; y•••• there is no man will be the better for it, that does not hearken to this gracious tender, and apply himself to the way of obtaining benefit by it. It is not the opportunity, but the im|provement of it that will make us happy.

Many Arguments might be used as Motives to quicken and strengthen our Desires and Endeavours after Life. I shall hint at these two only. The N••|cessity and Excellency of this Life.

1. Life is necessary, and a necessity is laid in our endeavours after it. There is no

way, but one of these two; either Life or Death; if we Live not, we must dye: There is no middle between Life and Death; nothing between Heaven and Hell. It's true, now there is a kind of medium between these: But the time is coming when there will be no other places but these two; the only Recepta|cles of all mankind. If therefore we cannot bear to think of Eternal Death, of an Everlasting Separation and Seclu|sion from the Face and Favour of God, unless we are willing to be shut out of Heaven, deprived of all the joyes and pleasures of it, to be for ever excommu|nicated from the blessed Company of God, Angels and Saints: And unless we can endure to be shut up in Hell, to be unto all Eternity, incarcerated in the Dungeon of Darkness, Cohabiting with Devils and Damned Spirits, to be sub|ject unto all those miseries, which the Infinite Wisdom of God can invent, and the Hand of his Infinite Power can in|f••ict: O let us be earnest, instant and constant in our Endeavours for Life; for there is no other Choice. One of these must, and will be the portion of

every Son and Daughter of Adam, ei|ther to be happy in life, or miserable in Death, and that for ever. Now God sets Life and Death before us, and we have our choice: If we do not choose the one, we shall never be able to refuse the other. We must needs get life then, because the mischiefs of the want of it are insufferable. If there could be an Annihilation, if we might be reduced to our first principle of nothing again, if we might again not be, and so not be miserable, the matter were less, tho' we were not the Subjects of this Life and Blessedness: Better never to have been born, than being so, to fall short of E|ternal Glory: for then endless misery will be our portion.

2. The Excellency of this Life well thought upon, may invigorate all our desires and endeavours after it. Natural Life of all natural good, is the most excellent; nothing bears so high a price as Life, nothing is to be valued with it; its cal|led the precious Life, and life puts a price on all other things; they are there|fore good and precious as they are means of the being, continuance and comfort

of it, and they are valued according to their conducement hereunto: Such is the rate, the degree of their Excellency; but the means are ever inferiour to the end; so that Life Temporal is incompa|rably above all other things; but Life Eternal is more worth than a thousand Lives: It is infinitely better both in the nature or kind, and in the duration of it. In respect of the nature, it includes all other kinds, and all possible perfecti|on of the reasonable Creature. It con|sists in the removal of all Evil, Sin and Misery: and the position of all Good, H••liness and Happiness in Soul and Bo|dy for ever. It were as easy to open Heaven it sel••, and show you that, as to open this Life, or tell the Contents of it. Eye has not seen 〈◊〉〈◊〉 Ear heard, neither can it enter into the heart of man to con|ceive, much less fully comprehend what this Life 〈…〉〈…〉 In respect of duration▪ 〈…〉〈…〉. This is Life indeed, and ••i••e without an end. We have frequent experience of the momen+tanious of th••se natural lives of ••urs: yea, the longest li••e on Earth is not a moment to that Eternity which it sets

into either of Woal or Woe. Death is appointed for all Living, and we find e|ven such as are called Gods, to dy like men: Nor do the Prophets live for ever? may therefore say with the Apostle, 1 Cor. 15.19. If in this life only there were hope, we were indeed miserable: But bles+sed be God who giveth to all this good hope through Grace, of an Eternal Life by Jesus Christ our Lord.

The End of the Second SERMON.