Many observations might be hence raised: as,

1. Serving the Lord is the great work and business that the world hath to do.

2. This service should be accompanied with rejoicing.

3. So should it also with fear and trembling.

4. There is no such opposition between spiritual joy and fear, but that they may and must consist together.

5. Scripture useth familiar expressions concerning man's communion with Christ, such as this, "kiss the Son,"

6. There is anger in God, or that which we cannot conceive better of than under the notion of anger.

7. There is a way to kindle this anger; it is man that kindleth it.

8. The way to kindle it chiefly is not kissing the Son.

9. The kindling of it will be the perishing of the sinner. 10. The enemies of Christ shall perish suddenly and unexpectedly.

11. A little of God's anger will utterly undo them.

12. They are blessed men that escape it, and miserable that must feel it.

out.

13. It is therefore notorious folly to neglect Christ, and stand

14. Kings, judges, and rulers of the earth, are the first men that Christ summons in, and the chief in the calamity if they stand out.

But I will draw the scope of the text, into this one doctrine; in the handling whereof I shall spend the time allotted

ine.

Doct. No power or privilege can save that man from the fearful, sudden, consuming wrath of God, that doth not unfeignedly love, depend upon, and subject himself unto the Lord Jesus Christ.

If they be the greatest kings and judges, yet if they do not kiss the mouth, the hand, the feet of Christ, his wrath will be kindled, and they will perish in the way of their rebellion and neglect.

In handling this point I shall observe this order.

are.

1. I will show you what this love, dependence, and subjection

2. What wrath it is that will thus kindle and consume them. 3. Why this kissing the Son is the only way to escape it, 4. Why no power or privilege else can procure their escape,

5. The application.

For the first I shall only give you a naked description, wishing that I had time for a fuller explication.

1. Subjection to Christ is, the acknowledging of his absolute sovereignty, both as he is God, Creator, and as Redeemer over all the world, and particularly ourselves; and a hearty consent to this his sovereignty; especially that he be our Lord, and his laws our rule, and a delivering up ourselves to him to be governed accordingly.

2. This dependence on Christ is, when acknowledging the sufficiency of his satisfaction, and his power and willingness to save all that receive him, manifested in his free universal offer in the gospel, we do heartily accept him for our only Saviour, and accordingly, renouncing all other, do wait upon him believingly for the benefits of his sufferings and office, and the performance of his faithful covenant to us, in restoring us to all the blessings which we lost, and advancing us to a far greater everlasting glory.

3. This affection to Christ is, when in the knowledge and sense of his love to us, both common and especial, and of his own excellency, and the blessedness of enjoying him, and the Father and Life by him, our hearts do choose him, and the Father by him as the only happiness, and accordingly love him above all things in the world.

As this threefold description containeth the sum of the gospel, so hath it nothing but what is of necessity to sound Christianity. If any one of these three be not found in thy heart, either have I little skill in divinity, or thou hast no true Christianity, nor canst be saved in that condition.

Object. But do not the Scriptures make believing the condition of the covenant? But here is a great deal more than believing.

Ans. Sometimes faith is taken in a narrower sense, and then it is not made the sole condition of the new covenant; but repentance, and forgiving others, are joined with it as conditions of our forgiveness; and obedience and perseverance, as conditions of our continued justification and salvation. But when faith is made the sole condition of the covenant, then it comprehendeth essentially, (not only supposeth as precedent or concomitant,) if not all three, yet at least the two first of the afore described qualifications; viz., dependence and subjection, which, if it were well understood, would much free the common

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 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?

do none of these?

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