we call ourselves Christians! Are not these high and great | such miseries and calamities from us; when he hath not provocations? And then, let us hereupon consider,

2. What pretence have we to think ourselves secure from vindictive severities, or that wrath should not come upon us, even until it consume us, after God hath done us so much good? Is his doing us good, or his having done us good, any security? Pray let us weigh some consider

ations with reference to this.

(1.) How was it any security to the Jews? Do not we find, notwithstanding all the good which God had done for them, that yet there were times and seasons when their armies were routed, that they could not stand before their enemies? When their ark, in which they gloried, (that peculiar symbol of the Divine presence,) was made a captive to their enemies, and ravished away from them by paganish hands? Was there not a time, when notwithstanding all the good which God had done them, the Assyrian power sacked and enslaved their country, and they were carried away even beyond Babylon? Did all the good, which God had formerly done them, protect their country from invasion; their great city, which was the glory and praise of the earth, from being plundered and ravaged; their temple, one of the wonders of the world, from being turned into a ruinous heap? Again, let us consider,

done it from others, round about us. Why was it more worthy of God to gratify the desires and inclinations in this kind, of an Englishman, than of a Frenchman, or an Hungarian, and the like? Was his end only, that he might not disturb and disquiet a people unwilling to be disturbed, and not patient of molestation? Was this his end? But,

(7.) If his end was higher and more godlike, that is, that we might have a peaceful opportunity of enjoying the Gospel, and improving it through such a tract of time; then let us consider, whether we have answered this end. Where are our advances where is our profit? wherein is it to be seen that such a people have, for seven years together, lived under a peaceful state, and dispensation of the truth, and ordinances of the everlasting Gospel; which with others have been discontinued, and with many actually broken off? Pray, where is the difference? wherein are we better after all than they? We have experienced God's great goodness; and may still, if we continue in his goodness, and be attempered and suited thereto, in the disposition of our spirits; but if there is no such thing, what comes next but severity? Behold (saith the apostle, Rom. xi. 22.) the goodness and severity of God! which are conjoined upon the distinct suppositions which are there put in the context. And in the next place,

(2.) Can we pretend any antecedent right to any of those favours, by which our state is distinguished from others, who have been most miserable round about us? (8.) Let us but consider, whether we dare, any of us, Can we pretend any better right than the Jews had? They lay a claim as matter of right, unto any of those private had a right by promise, we have not a right so much as temporal mercies that we severally enjoy; namely, the by promise. Did God ever promise us that we should health, the strength, the competent provisions which we have peace in our own bowels, when the nations round find, and the reputation we have in the world, or with one about us should be involved in blood and ruin, and this another. Can any of us lay claim to any of these good for seven years together? This people had what they en- things, considered in a private, or a personal, regard? If joyed by promise; but so conditional, so limited, as not to we cannot, then the good state of a people, which results be a bar against such vindictive judgments, as did actually from the particular enjoyments, accommodations, and befall them; but we have not so much to say as that. We comforts, of the several individuals, is owing entirely to have no such prior right to our enjoyments, as that we can the goodness and mercy of God. And who of us can say, say, if such and such judgments should befall us, God" Because I have health this hour, therefore I shall cerwould do us wrong; that if he should let our houses be tainly have it the next; I have health to-day, therefore I burnt, our goods rifled, and ourselves come under oppres- shall have it the next?" and so on. Can any of us say, sion, bonds, tyranny, slavery, we should be injured, and “If we have peace this month, or this year, that we shall wrong would be done to us by the common Ruler of the have it the next month, or year? Or, as we have now free world. Dare any of us be so hardy as to say so? If we opportunities of worshipping God, so shall we have in all should, that alone would be provocation enough to bring future time?" How absurd reasoning would all this be ! the utmost of Divine severities upon us; for we can claim But then consider, further, no such right without invading his, who is the common Lord of all. And again,

(3.) Let it be considered, whether it is not very apparent that God hath done us all that good, all the while, which we have been the continual subjects of. Was it not all from him? Is it not he that protected our peace and religion hitherto; and kept off from us calamities and miseries, wherein others are involved? If we should deny that God hath done all this for us, even that itself were enough to give him matter of most terrible controversy against us. But,

(9.) That greater miseries, than can be comprehended within the compass of time, are due to every impenitent sinner; to every one who is not converted, or turned effectually unto God in Christ. What do we talk of their not being liable unto the troubles, the calamities, and miseries, that lie within the measure of time; who, in the mean while, are liable unto eternal miseries? that they are not liable to have their houses or their city burnt, who are liable to that fire, which can never be quenched? and to have it said to them, "Depart, ye cursed, into everlasting fire, prepared for the devil and his angels," Matt. xxv. 41. And consider,

(4.) If we do grant, that God hath done all this for us, (exempted us all this while from miseries and ruins, put us Lastly, That they who live under the Gospel, and obey under his protection, and that shadow which his wings it not, nor comply with the gracious design of it, are every have spread over us; if we will grant, I say, that God way liable to greater severities, than ungospelized nations vouchsafes us the mercy of all these years, which we have ever were. Would you think it a hard saying, if one enjoyed,) then let us consider, whether we must not appre- should positively determine, that London is generally liahend him to have had some end, in such peculiar vouch-ble to more terrible things than Sodom was, or Gomorsafements of favour to us. Is he indeed most infinitely wise, and in all respects the most absolutely perfect? And what! can he act without design? Can he in so distinguishing a way have shown favour to us, and not to others, as it were by casualty? or without saying, "So I will do. When I suffer such and such miseries to fall upon a people, professing my name, in France, in Hungary, in Piedmont, in Ireland, and elsewhere; yet I will cover and shelter those who profess my name in England?" Do we think this was without design or end?

(5.) If there is a design, if God aims at some end in all this, let it be considered, whether it is not an end worthy of himself; an end that was suitable to the wisdom, the excellency, and greatness of a God? And if so, then,

(6.) Consider, whether we can suppose it to be an end worthy of God, and suitable unto his universal perfection, only to gratify our inclination, by keeping off such and

rah? Hath not our Lord himself told us, that the people among whom he conversed, of Chorazin, Bethsaida, and Capernaum, were exposed to worse calamities, than Sodom and Gomorrah, or than Tyre and Sidon? Matt. xi. 21-25. We should consider this, not only with conviction, but with consternation, to think what we are on this account liable to; as having still such matter of provocation, as you have heard found among us.

And therefore now, since it cannot with the least modesty be pretended that we are not liable, because God hath done us so much good, to the suffering of such grievous evils, as have been mentioned; as we have in view before us, even in ancient and in modern examples; if this, I say, cannot with modesty be pretended, the most fruitful inquiry will be, how we shall demean ourselves agreeable to the state of our case, as being exposed to the terrible severities of consuming vengeance. Is it plain? doth the

thing speak itself, that we are liable to very severe consuming judgments? What shall we do hereupon? how shall we demean ourselves, or what shall be our deportment in this case? I shall shut up this discourse with a few words in answer to this.

1st, Let us not hereupon cease from the most grateful acknowledgments of God's great goodness to us, in lengthening out our tranquillity so far, as he hath been pleased to do. For wherein he hath done us good, even freely, and from mere good pleasure; certainly the most grateful acknowledgments are due. We are to give thanks with the most serious gratitude for all that good, which we could never claim; and to which we could not pretend that we had any right. But,

that my heart may cleave to nothing against thee, nor against any determination of thine. I live in my house, as having no right to it. I go out, as having no certainty or assurance to return. I lie down in it, as if I expected to arise in the midst of flames." And so in reference to all the temporal good things we enjoy, we should lie before him as so many convicted creatures, ready to receive our judgment from his hand. For even his Moseses and his Aarons, while he vouchsafeth them mercy, and a pardon, with respect to their eternal concernments; yet, in reference to their temporal concerns, he may take vengeance upon their inventions, Psal. xcix. 8. And in the

Last place, make sure your interest in eternal good 2dly, Though we are to rejoice in the remembrance, and things, by coming to a covenant closure with God in continual observation of God's great goodness, yet we are Christ. Then shall your hearts not be afraid of the deto mingle trembling with rejoicing; ("Rejoice with trem-solation of the wicked when it cometh. Then will you bling," Psalm ii. 11.) that is, we are to take heed of being be able to apply to yourselves that sentence of the Divine secure. Our hearts should not be secure, when our state wisdom, the Son of God, (for so we are to understand it, is not. It is unbecoming a prudent and considering Chris- the supreme, archetypical, and eternal wisdom,)" He that tian, (our state being stated as you have heard,) to admit hearkeneth to me shall dwell safely, and shall be quiet such a thing as a drowsy slumbering security to inwrap from the fear of evil;" (Prov. i. 33.) and so shall we have and stupify his heart; or that we should be of them that a calm, a quiet, a serenity in our own spirits; not from cry, Peace, peace to themselves, when sudden destruction presuming, or because we conclude we shall not suffer, may be at the door. "Therefore let us not sleep, as do but upon a supposition that we shall: as was said to the others," (1 Thess. v. 6.) lest such a day of calamity should church of Smyrna, "Fear none of those things which overtake us as a thief. It is very unbecoming a wise man thou shalt suffer," Rev. ii. 10. This is the way not to be to be liable to a surprise, while our case is so stated, stand-in an astonishment or confusion at such a time; having ing in view as it doth before us. our hearts possessed with the faith of such a saying as this, which is surer and more stable, than the foundations of heaven and earth: When the world passeth away, and the lust thereof, he that doeth the will of God abideth for ever, 1 John ii. 17. Such a one may say, "I shall be unconcerned in the common ruin, when that day of the Lord cometh, which shall burn as an oven. When the whole hemisphere shall be like one fiery vault burning as an oven, I shall not be concerned in this destruction. All that have vital union with the Son of God shall be caught up to meet their Redeemer in the air, and be for ever with the Lord. I can see all this world consumed, and think myself to have lost nothing. My good lieth not here. My treasure is in heaven, and my principal interest is there."

3dly, We should have also inwrought into the temper of our spirits a firm persuasion that God is to be justified, even upon the supposition that the most destructive and consuming calamities should befall us. Let this be inlaid deeply as a principle with us, if any thing should fall out, or whenever calamities or judgments befall us, that it is our business the first thing we do, and shall be continually upon that supposition, to say, "Righteous art thou, Ŏ Lord!" Jerem. xii. 1. While we have no right to be indemnified, he hath a right to punish. Again,

4thly, We should also labour to keep our hearts loose from all our temporal enjoyments and good things; that they may not be torn away from us by violence, but by an implicit, previous consent. Lord, I have made over my all to thee. I have resigned all into thy hands. If it shall make for the honour of thy justice, and the dignity of thy government, for me to be involved in calamities and ruins, (as no one can pretend to claim an exemption,) I submit to it; and lay myself and all at thy foot. I desire

Let this matter be once put out of doubt; and then with how cheerful, with how childlike, with how submissive spirits, may we expect and wait for the most dismal and the most dreadful things, that can fall out within the compass of time!

ADVERTISEMENT.

I HE following serious and pathetic discourse was preached by the author at Brixham in Devonshire, when he was about twenty-eight years of age; but upon what occasion is not certainly known. It was communicated to the editor by a worthy gentleman in the west of England, who after mature deliberation has resolved to give it a place in this collection; not only because it is well calculated to make serious impressions on every reader, but also as it is a specimen of the excellent author's manner of preaching in his youth. There is, he thinks, no reason to doubt its being genuine; since (to use Dr. Evans's expression) it plainly carries in it the marks, which to a person of taste always distinguish his performances.

The following extracts from a few letters, sent to the editor by the gentleman to whom the world is obliged for this excellent discourse, will be sufficient to give an account of it.

“The Sermon (says he) bears date January, 1658; which, I believe, must be 58-9. For though it is not impossible but Mr. Howe might have been at Brixham in January, 58; yet as the protector (Oliver) kept him much at Whitehall, it is not so likely to be preached then, as the year after: about which time he returned into the West. For though he continued a little while in the same relation to the protector Richard, that he did to his father; yet Dr. Calamy tells us, he cannot find that he continued longer at court than October, 58."

* It is entitled in the manuscript, "A Sermon preached at Brixham the 23rd day of January, 1658; by Mr. John Howe, a faithful minister of the Gospel of Jesus Christ." + Meaning to Torrington, in Devonshire.

"The copy was transcribed in the year 59. It is exceeding fair and perfect. The spirit and language of it (the discourse) plainly evince it to be the production of that masterly hand. The writer, who took it after him, does not seem to have dropped any thing, whereby the sense is any way maimed; and has religiously copied it out, as appears from the repetitions, which were made for the relief of the hearers' memory."*

"Though Mr. Howe has something to the same purpose with part of the contents of this sermon, in his treatise on Delighting in God, p. 389–392. † as one might reasonably expect; yet, though there are some of the thoughts, he has not only pursued the subject much further, but in a very different manner: insomuch that there can be no room for saying it is publishing the same thing over again, which is an injury some eminent authors have suffered after their death. Besides the fore-mentioned place, there can be no other where he has any thing so near to the purpose." "That which brought our author on this side our country (for his charge lay fifty miles distant, to which he was lately returned) was his being related to the Upton family, of Lupton; which lies in the parish of Brixham, where 'The Vanity of Man as Mortal,' took its birth."

"It is very probable, that the Sermon was preached at once; and I have calculated on what day of the week, January 23rd, 1658-9, fell. And as D was the dominical letter for that year, the 23rd was a Friday; but if it was preached in 57-8, as the dominical letter was E, it was on a Thursday. So that as it could not be preached on a Lord's day, it was therefore most likely preached at once." To all which the gentleman adds the following general remark; the latter part of which, at least, is very just.

"Though his style is not so smooth as some, yet it is as intelligible as any. And a person has this for his encouragement, that he is always sure to find something in Mr. Howe, that is well worth his pains."

* This discourse indeed abounds with repetitions, more by far than any other the editor has seen of Mr. Howe's in manuscript: most of which he omitted in his transcript of it designed for the press, and he hopes without the least injury to the whole. The sense is entire, and delivered throughout in the author's own words. There seems to be no resemblance, scarcely, in the whole sermon, to any thing in the pages here referred to; except in p. 390. where the text is indeed mentioned, and briefly descanted upon, and that is all. It is very probable it was preached on a fast-day; either a private one, or one of those public fast-days, which were frequently solemnized by authority before the restoration.

SERMON XIII.*

Psalm ix. 17.

good men according to common estimation; and there is such a thing as heart-wickedness, which is hidden and concealed from the eyes of the world, so as that others cannot take notice of it.

And therefore, affirmatively, by the wicked here we

The wicked shall be turned into hell, and all the nations must understand unregenerate persons; whoever they are,

that forget God.

I CANNOT spend time in opening to you the connexion of these words with those that go before. In the words themselves you have these two things more especially remarkable; to wit, the description, and the doom of wicked men. Their description you have in these words, that they are such as do forget God; and their doom is, that they shall be turned into hell. So that accordingly there are two observations that offer themselves to our view from this scripture.

FIRST, That it is the property of wicked men to forget God. And,

SECONDLY, That it shall be the portion of wicked men, who forget God, to be turned into hell. These two I intend to handle together in this order.

I. I shall show you what we are here to understand by the wicked.

II. What by forgetting God. And then,
III. I shall evince unto you, that they are wicked per-
sons who do forget God. And then,

IV. That such wicked persons shall be turned into hell.
And so make use and application of the whole together.
I. I shall briefly show you what we are to understand by
these wicked, that the text speaks of. In the

1. Place, negatively, we are not to understand by the wicked here, all persons that have sin in them. There are a sort of men in the world, that will confess themselves sinners; who yet dare to acquit themselves of wickedness. Thus David speaks; "I have kept the ways of the Lord, and have not wickedly departed from my God," Psal. xviii. 21. Every man that hath sin in him, is not presently a wicked person.

that are in a state of unregeneracy. Whether they be open and gross sinners, or secret sinners only, it is all one for that: if they be such as the work of renovation hath not yet passed upon, they are those whom this scripture doth here intend by wicked ones.

II. In the second place we are to inquire what is meant by forgetting of God. The character, by which these wicked persons in the text are described, is, that they are such as forget God. Wherein then does this forgetting God consist? That is what we are next to consider. And in order to find out what we are to understand by it, our most direct course will be to consider, what is to be stated in opposition hereunto. And it is obvious at first sight, that it is thinking of God; as not to think of God, is to forget him. But here we must a little more particularly inquire, What is this thinking of God, to which the forgetting him must be understood to be opposed here? And, negatively,

I. We are not to understand by it a continual thinking of God; that is always, every moment, and without ceasing. This you may easily imagine to be impossible, and I need say no more of it.

2. Yet, on the other hand, we are not to understand by it neither a thinking of God slightly and seldom. Superficial and overly thoughts of God now and then, may well enough consist with that forgetting of God which is here spoken of.

And therefore, affirmatively, this forgetting of God stands in opposition to frequent and ordinary, serious and heart-affecting, thoughts of God. That person is here spoken of as a wicked man that forgets God, who does not think of him frequently and with affection; with fear, and delight, and those affections that are suitable to serious

thy thoughts unto me, O God! how great is the sum of them! If I should count them, they are more in number than the sands: when I awake I am still with thee," Psal. cxxxix. 17, 18. These thoughts of God, of which the Psalmist speaks, are such as God is the object of; as plainly appears from what is added by way of antithesis, "When I awake I am still with thee." My thoughts are

2. We are not to understand it neither of only gross sin-thoughts of God. How precious (says the Psalmist) are ners. As we are not to extend the signification of the word, so as to take in the former, so nor must we so much narrow it, as to take in only the latter. We are not to think that they are only spoken of as wicked ones, who live in gross and profane wickedness; so as that every one may characterize and point at them as wicked persons. No, there are wicked ones that pass under the notion of honest and * Preached at Brixham January 23rd, 1658.

not live in a continual dependance upon God as the life, | edness summed up in this very expression; "There is no and strength, and support of the soul. They are spoken fear of God before their eyes," Rom. iii. 18. The apostle of as persons who cannot possibly obtain salvation, while had been describing a wicked man at large, out of some of in their present state, who are not yet come to that believ- the Psalms, (xiv. liii. &c.) and this is that which he gathers ing in God, which carries the whole heart to acquiesce, and up as the whole of that wickedness he had been painting rest, and centre in God. "Whosoever shall call on the out; to wit, there is no fear of God before their eyes. name of the Lord shall be saved. But how shall they call They are wicked persons with a witness that do not fear on him in whom they have not believed?" Rom. x. 13, God, that live without having any fear of God before their 14. Calling upon God is a thing essentially necessary eyes. And must not forgetfulness of God necessarily exunto salvation, and believing in him is indispensably clude the fear of God? What? can any man be said to necessary unto calling upon him. It is put for the whole fear him, whom he thinks not of? to fear God when he worship of God; and it is impossible for a soul ever thus minds him not, when he hath him not in all his thoughts? to call upon God; that is, to worship him, to live subject Do but observe the connexion between this passage and to him, and be devoted and given up to him, who doth the eleventh verse of the same chapter, quoted out of the not believe in him. And this believing in God respects Psalms. "There is none that understandeth, there is none him as the stay and strength of a man's soul. It plainly that seeketh after God." It follows, "There is no fear of implies a sensibleness of its being utterly impossible that God before their eyes." Indeed it is impossible it should; I should subsist or live without God; and supposes a if they have no thoughts of God, if their minds and underconstant reliance upon him as my God, who is my very standings be not bent towards him, it is impossible they life and strength. And therefore you find how those who should fear him. What! fear an unthought-of God? a do not so, are derided by the Psalmist. "The righteous God that a man does not think of, from day to day? why, shall see and fear, and sha.. laugh at him: Lo! this is the it is an absurd thing ever to be imagined. And therefore man that made not God his strength, but trusted in the this is a further thing that the forgetfulness of God exabundance of his riches, and strengthened himself in his cludes; namely, that fear of God, and that reverential subwickedness. But I am like a green olive-tree, in the house jection that we owe to his laws and commands, as the rule of God; I trust in the mercy of God for ever and ever," of our lives. And then again, Psal. lii. 6, 7, 8. The soul that is truly religious is by trust so planted into the very mercy of God, as I may speak, that there it is rooted, and sprouts as a tree doth, in the soul that bears it. But they are outcasts, and a company of profane irreligious wretches, that do not thus trust in God, and make him the stay and support of their souls. Lo, this is the man that made not God his strength!" It is remarkable to see in how ludicrous a way such persons are spoken of, as if they were to be hissed out of the creation. "Lo, there is a man that lives without God; a person not fit to be numbered among men! Away with him as a most ridiculous wretch, who thinks to live without staying upon God!"

Trust in God then is essential to religion. And do you think that this can possibly consist with forgetting God? Can a man trust in God, as the stay and support of his life, of whom he is unmindful? who can pass one day after another, and never vouchsafe him a serious thought? Trust in God is a continual thing. I do not mean that it is to be exercised without intermission, but that it is an habitual dependance. And therefore it is said, "The just shall live by faith," Heb. x. 38. We live by breathing, and it will not serve our turn to breathe to-day, and live by that breath many days hereafter. No, that which we live by is a continual thing. And thus the just shall live by a continual reliance and dependance on God; which implies a mindfulness of him. When the Psalmist speaks of that trust which he reposed in God, he speaks of it in this language; "I have set the Lord always before me, because he is at my right hand I shall not be moved," Psal. xvi. 8. Here was a continual minding of God. What is it to have God always before us, but to have him the prime and the principle object of our thoughts? so as that there is nothing on which our eye doth so much fix as it doth on God. And this stands with that conjunction, or that dependance which the soul has on God. So again, "Mine eyes are ever towards the Lord, for he shall pluck my feet out of the net," xxv. 15. That is, my reliance is upon God; mine eye is continually towards him, and I have him ever in my thoughts. It is he in whom I live, and from whom I have all my expectation. Thus it is impossible that a man should be in this sense a religious person, who is forgetful of God; since he who thinks not upon him, cannot be supposed to depend upon him as the life and strength of his soul.

(3.) Forgetfulness of God excludes also the fear of God; and that awful subjection unto his laws and commands, as our rule, wherein the soul should continually live: and this is too an essential part of religion, as is well known to all that understand any thing of religion. Can he ever be said to be a religious man that doth not live in the fear of God? Why, it is so essential a piece of religion, that the Scripture doth often call all religion by that very thing, the fear of God. And hence it is also, that you find all wick

(4.) It excludes the intention of the honour and glory of God, as our end. That man hath no more religion in him, than there is in a beast, who doth not in the ordinary course of his life, design and aim at the glory of God, as the supreme and ultimate end of his actions. You know it is that, which is required and called for from us in every thing we do. "Whether ye eat or drink, or whatsoever ye do, do all to the glory of God," 1 Cor. x. 31. This is a truth obvious to the understanding of every one, that every person who is religious, intends and designs the honour and glory of the great God, as the ultimate and chief end of the ordinary actions of his life. So as if a man should come and ask him, “For what is it that you are going about this business, and those affairs; and what end have you in what you do?" he will say, "That I may honour and glorify God in so doing." This is religion. So then it is not enough to bespeak a man religious, to do things that are in their own nature honest and just, and not liable to exception; but to do them designedly for the honour and glory of the great God, as his end. Now do but consider. Can a man do so, and not think of God? Can it ever be rationally said of any one of you, that you live from day to day in the service of the great God, and to the honour and glory of his great name, as the chief and principal thing you design in your whole life; when you do not, from day to day, think of God? do not from morning to night take up one serious thought of God? Why, your own hearts will tell you it is utterly impossible; and a man is nothing in religion, who does not come up to this; who does not make the glory of God the ultimate end of his affairs, and the actions of his life.

Thus you see that forgetfulness of God excludes the principal and essential parts of religion. It implies, that a man doth neither esteem, nor value, the all sufficiency and holiness of God, as his happiness and portion; nor doth he trust in the power and omnipotence of God, as his strength and support; nor doth he fear him, nor live in subjection to his laws and commands, as his rule; nor doth he aim at the glory of God, as his end: therefore every one who thus forgets God, must certainly be a wicked person.

2. Consider also what is included in this forgetfulness of God. As it excludes the main essentials of religion, why so truly it does include the most horrid and heinous pieces of wickedness that you can think of. I shall instance, very briefly, in a few.

(1.) It includes worldliness and earthly-mindedness. The soul, though forgetful of God, is not idle. If God is not the object of a man's thoughts and affections, something else is. They do not want an object. They find something else to employ themselves about, when they thus forget God and shut him out of their thoughts. For much is evidently implied in this scripture; "Many walk of whom I have told you often, and now tell you even