Ordinances is a further Proof of this great Truth 〈◊〉 works by his appointed Means Faith comes by hearing and hearing by the Word of God The Gospel is called the Ministration of the Spirit 2 Cor. 3.8 As also the Law of the Spirit of Life in Christ Jesus Rom. 8.2 And well may it be so called by way of eminency because greater measures of Grace are given under the Gospel-Dispensation than were usual before Now the sacred Office of the Ministry is institured in subserviency to the Influences and Operations of the holy Spirit 'T is he that qualifies Ministers for their work assists them in it and makes it successful to the attainment of its end Moreover the Sum and Substance of that Errand upon which we are sent ye have in the latter end of this Chapter Vers 18 19 20. Namely to tell you that God was in Christ reconciling the World unto himself hath committed unto us the word of Reconciliation Now then we are Ambassadours for Christ as tho' God did beseech you by us we pray you in Christ's stead be ye reconciled to God Our business therefore is to treat with Sinners in the Name of God and the Redeemer That we may perswade them to comply with the offers of Free Grace And to edify strengthen and help the Joys of those who have heartily complied Ephes 4.11 12 13. And O how strict a charge is laid upon us That we be instant in Season and out of Season reprove rebuke exhort with all Long-suffering and Doctrine For the time will come when c. we may now say 't is already come 2 Tim. 4.2 3 4. And that we watch for your Souls as they that must give an account Heb. 13.17 and warn you of your danger that your Blood may not he required at our Hand Ezek. 3.18 And who is sufficient for these things 2 Cor. 2.16 Well then if Men may be saved without being wrought for it c. of what use is the ministerial Office Or why are we so strictly charged Moreover the whole Course of Rellgious Duty that is appointed us with that Seriousness and Spirituality therein required doth fully prove the Point we have in hand The holy reverent Worship of God in his Ordinances doth powerfully tend to raise our Souls nearer to him and to make them more like him to heal our spiritual Distempers and to refine and purify all our Faculties and Powers and so to prepare and sit us for the State of Heavenly Perfection Therefore we must not look upon such appointments as if they were only meer arbitrary Injunctions to exact homage from us But tho' Soveraign Authority is to be acknowledged in them we must also consider how infinite Wisdom and Goodness has sured out Work to our End our present Duty to our future Happiness that by the one we might be prepared for the other From whence 't is evident that Holiness is necessary to the Work and Business of our present Life as also to our future Blessedness We can neither serve nor enjoy God here or hereafter without being wrought thereto by his Grace I mention nor the heartless Service of Hypocrites as not being worth taking notice of Hence also ye may learn what ends to propose to your selves in every part of Divine Worship But I proceed 5. None but those who are thus wrought upon have any right to the Heavenly Felicity according to the Tenour of the Gospel-Covenant Unregenerate Persons as such are peremptorily excluded even by the Law of Grace it self Ye cannot produce the least Syllable in Scripture whereupon to ground those hopes of Heaven wherewith such Men are wont to flatter themselves But I can shew you enough to confound and overthrow their wicked Presumptions for ever The Sentence of their Condemnation is legible in almost every Leaf of the Bible yet will they not consider it nor lay it to Heart He that believeth not is condemned already he shall not see Life but the Wrath of God abideth on him Except a Man be born again he cannot see the Kingdom of God Joh. 3.3 18 36. If ye live after the Flesh shall die without HOLINESS no Man shall see the Lord. These are the true and faithful Sayings of God All this was settled long before thou wert born if thou hast any exceptions against it thou comest too late with them as one says Assure your selves that these sacred Constitutions cannot be disanulled Your Unbelief shall not make the Truth of God of none effect ye will quickly faâ—d whose word shall stand his or yours 〈◊〉 true indeed Pardon and Life are freely offered by the Gospel-grant if thou wilt repent and turn to God throuâ—â— Christ Otherwise it brings upon thee an heavier Coâ—demnâ—tion than thou wert under before John 3.10 a sorer Punishment Heb 10.29 The câ—â—â— speaks it self Thou canst plead no Interest in the saving Benefits of the Covenant of Grace unless thou come up to the Terms thereof Abused Mercy turns to greater Indignation Therefore it much concerns you to inquire what those Terms are and not to venture your Souls upon Uncertainties Behold the Judg standeth before the Door Jam. 5.9 What is the Chaff to the Wheat saith the Lord Jer. 23.28 Mat. 3.12 6. None but those who are thus wrought upon have the earnest and first Principles of the Heavenly Felicity How then should they have the thing it self Do ye expect the Fruit without the Seed the Perfection of Holiness and Happiness without the Beginnings thereof the Inheritance without the Earnest How can these things be How absurd are such Hopes as these Would ye be perfect Men in Christ without first going through the Infant-State of Christianity That is being converted and becoming as little Children As for the truly Godly they have Eternal Life abiding in them even that saving transforming practical Knowledg of God and Jesus Christ whom he hath sent which is the Inchoation thereof But the Ungodly are not so being dead in Trespasses and Sins To be carnally minded is Death They sow to the Flesh what then can they expect reasonably to reap but Corruption Would ye sow one sort of Grain and reap another Know therefore that the holy Spirit of God working in the Souls of Believers sutable Inclinations Heaven-ward and Desires after it that is rational judicious holy Desires doth thereby give them an earnest of it but still remember If any Man have not the Spirit of Christ he is none of his Rom. 8 9. 7. The Guilt of Sin which all unregenerate Persons are under stands between them and Heaven I hope ye know that ye are Sinners and that ye must be justified before you can be glorified The weight of Guilt must needs press you down into everlasting Darkness if it be not taken off by pardoning Mercy and Grace And do ye not also know that there is no Pardon without true Repentance And withal that true Repentance is nothing less than the turning of the Soul from
he we are always confident vers 6. Again vers 8. We are confident I say and willing rather to be absent from the Body and to be present with the Lord. q.d. We do not run as at uncertainties nor fight as Men that beat the Air but know whom we have trusted and that he will not fail our trust This is the Faith we walk by at present till we come to the World of immediate sight and fruition Vers 7. And now let us return to the words of the Text and consider more distinctly both the literal and real importance of them Now he that hath wrought us i. e. made formed or fitted us The word signifies to fashion or polish a thing which was rude or unshapen before and so 't is used by the Septuagint Exod. 35.33 1 Kings 6.36 For the self-same thing viz. That blessed State in which Mortality shall be swallowed up of Life whereof he had been speaking just before vers 4. or if you understand it of those desires and groanings Heaven-ward which are wrought in the Souls of Believers it comes all to a sense for none but those who are prepared for Heaven do rightly and judiciously desire it as shall be shewn more at large hereafter Is God even he that hath provided that Glory for us vers 1. hath also fitted us for it The Order and Tenour of the words is very remarkable God is not the Subject but the Predicate of this Proposition It is not thus expressed now God hath wrought us for this tho that had been true but the same Truth is spoken with a more piercing Emphasis and Majesty as the words are here placed He that hath wrought us is God q. d. Would you know the reason of our Confidence Hope and earnest Desires after Heaven Why we are wrought for it Do you ask how we came to be so or who hath thus wrought us 'T is God that hath done it who always acts like himself therefore this work is divine beseeming its great Author such as none but he could effect the Finger of God is plain in it and for that reason we doubt not but the Issue will be answerably glorious and excellent The same way of expression ye have Chap. 1.21 Now he which stablisheth us with you in Christ and hath anointed us is GOD. As for the real importance of the words the only remaining difficulty if that be any is what divine work the Apostle here speaks of In answer to this I shall only take notice of the three following particulars which are most full and comprehensive in the case 1. God as he is our Creator and the God of Nature hath given us immortal Souls furnish'd with faculties to prepare for a better Life He hath made them pure spiritual noble intellectual Substances noâ— consisting of any contrary Principles which by acting upon or against each other might infer the dissolution of the whole Now in that he has given the Soul such a Nature 't is manifest that he designs it for an eternal State because he doth nothing in vain but always fits his Creatures for the respective ends whereunto he hath appointed them And since both Gracâ— and Glory presuppose Nature that is the Fundamental Capacity of the Subject therefore this particular may well enough be taken in tho it cannot reasonably he imagined that this is the main much less the only thing intended in the Text. The Souls of the vilâ—â— Men yea even the Devils themselves are thus faâ— wrought for an Everlasting State But it is not mâ—â—â— Immortality but a glorious and blessed Immortality that 's here spoken of So that to be wrought for this self-same thing must needs signify something peculiar unto true Believers for they only have a right to the Heavenly Glory and besides the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems not so naturally to signify the creating of a Soul as some subsequent work upon it already created to which it 's natural essence is presupposed not produced by it 2. As our Redeemer and the God of governing reconciling Grace he hath opened the way to Heaven for us and so deals with us upon Terms of Mercy and Compassion in order to our recovery from that sinful and miserable state into which we had brought our selves To this end the Eternal Son of God in the fulness of time sanctified a Portion of Humane Nature and took it into union with the Divine and in it fulfilled all Righteousness perfectly obeyed the Law offered up himself a Sacrifice to satisfy Divine Justice conquered Satan Death and Hell died arose ascended and was glorified that we might chearfully and believingly follow him Thus Human Nature in the Person of our great Mediatour was wrought through â—ariety of Labours and Sufferings till it arrived to the highest Advancement that from hence we might be assured how great things are intended for us if we do not reject the Counsel of God against our selves He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things Rom. 8.32 He is gone before to prepare a place for us and to take possession c. his Arms are ever open to receive returning Sinners the more weary and heavy laden with the Burden of Sin the fitter for him to exercise his Office upon He will cast out none that sincerely come to him None are excluded who do not by wilful and final Impenitency exclude themselves On his part all things are ready what then remains but that we thankfully lay hold on this Tree of Life and by Faith feed thereon that we may live for ever 3. As he is our Sanctifier and the Applyer and Perfecter of all to fit us for Glory he works in the Souls of his People those holy Qualifications Tendencies and Affections whereby the Heavenly State becomes con-natural and agreeable to them or rather they to it To live and have a being in a furture State is oâ—â— thing to be happy therein another Meer Immortality fits you for the former immediately but only in a more remote sense for the latter O Sirs it is but cold comfort to know that your Souls are immortal if in the mean time ye be utterly in the dark whether it shall be well or ill with them hereafter Live they must to all Eternity but if a great deal of care be not taken in time that Life is like to prove worse than Death Therefore ye know that Eternal Life is usually taken in the best sense Mat. 25.46 The Righteous into Lisâ— Eternal Rom. 6.23 The Gist of God is Eternal Lisâ— Those in Hell live too because they cannot not because they would not die Know then that you Souls are no less capable of exquisite Torment and Misery than of Joy and Blessedness in another World their everlasting Weal or Woe depends moâ—â— directly and nearly upon Moral Qualities than upon their Natural Essence As wicked Men are silling
to labour after more tho' still it is God that worketh in them Heb. 13.20 21. Fifthly and Lastly The Souls of Believers are at their death made perfect in Holiness Somewhat hath been spoken of this already which is now to be further illustrated and proved The Scripture assures us that the Souls of the Godly being separated from their Bodies do pass into Glory or into the Presence of Christ Abraham's Bosom Thus our Lord tells the Penitent Thief Luk. 23.43 To Day shalt thou be with me in Paradise So the Apostle in this Context We are willing rather to be absent from the Body and to be present with the Lord. vers 8. We are also told that the Angels shall be our Convoys to bring us thither Luke 16.22 Now 't is certain that no unclean thing nothing that defileth can enter into the heavenly state From whence it follows that the Souls of the Faithful shall then be perfectly freed from all sinful Weaknesses and therefore must need be perfectly holy For 't is Non-sense to suppose a middle state in this case viz. in a rational Creature obliged by the Law of its Nature to a perfect conformity to the Will of its Creaton But what needs further reasoning when we are plainly told of the Spirits of just Men-made perfect Thus 't is evident that when Death hath opened the Womb of Time or drawn aside the Vail and let us into Eternity all our sinful Imperfections will be lest behind us and never trouble us more How weak soever our present Insant-staâ—e on Earth is there is nothing above but perfect Holiness and Love Thus the Day of Death is the Birth-day of the gracious Soul's Perfection This is our third Birth as one speaks and therefore no wonder if there be some Pangs and Difficulties in it As there was in the Birth of Nature and in that of Grace so in this of Glory Should not the thoughts of this make Death welcome It may be you will say Death is an Enemy to Nature But is it not a conquered Enemy Has not our Lord Jesus Christ even in our Nature overcome it Has he not taken away the sting of it And in so doing gained us the victory 1 Cor. 15.55 c. Yea by the Power and Wisdom of our mighty Redeemer this Enemy Death is turned to our advantage To die is gain Is in terrible to Nature What is Faith for but to conquer such Fears Must we not die in Faith as well as live by is But to return to the Point 'T is no wonder if such sinful imperfect Creatures as we be much at a loss in our apprehensions concerning a State of Sin less Perfection both as to the nature of it and the manner how 't is brought about But for all this it is not hard to conceive that there are several things which may greatly contribute thereto I will just name three Particulars 1. These Bodies will then be laid aside and who knows not what heavy Weights what Prisons what Snares they have been to our Souls Bodies of Sin and Death God knows Rom. 7.23 24. 2. And therefore those holy Habits which had the commanding Influence upon the Hearts and Lives of true Believers but were miserably obscured and kept at an under by the Mists and Darkness of the aniâ—nal State shall then display themselves and appear in their own likeness Which is not unintelligible especially if the nature of an habit consist in a secret deep â—mperceptible constant act of the Soul and who can say it doth not so 3 The admission of the Soul into the sight of the glorious God this is much to be considered in this matter 'T is easy to enlarge upon all these but to what purpose Tu ratiocinare ego credam The Physician of â—our Souls knows how to perfect their Cure in ways to â—us incomprehensible Thus we have considered the several Steps whereby the work of Grace is begun and carried on till it come to Perfection I would only add that in this whole Business no violence is done to our natural Faculties Grace presupposeth Nature which it heals and rectifies but doth not destroy tho' the workings of the Spirit in this matter be powerful and efficacious yet they are also sweet and agreeable They will act most freely when made free by Grace 't is so determin'd that it also determines it self that is it moves spontaneously towards God or having received the influx of his Grace actively concurs therewith viz. Being first animated and quickened thereby And thus much for the explication of the Doctrine CHAP. V. Plain Proof from Scripture and thâ— nature of the thing that none caâ—â— come to Heaven till they be wrought or prepared for it by Divine Grace THO' what has been already said in order 〈◊〉 the opening of the Doctrine hath at the saiâ—â— time carried the Proof thereof along with it thâ—â— great Truth having so much Self-evidence in it thâ—â— one would think being once understood it could noâ— but be assented to yet because 't is exceeding common for Men to bear up themselves with the hopes of Heaven tho' they be utter Strangers to this great work of Grace and withal because it is very dangerous sâ—â— to do Therefore let me give you the Proof of whâ—â— has been thus far explained and set before you Men are slower of belief as to this great Article 〈◊〉 the Christian Doctrine than to most I might say aâ—â—y other as a Learned Man observes Mr. How 's Blessedness of the Righteous pag. 242. But Let God be true but every Man a Liar Rom. 3.4 Therefore 1. None are chosen to Salvation but through Sanctification of the Spirit God's eternal decree of Election connecteth the End and the Means Holiness and Happiness Grace and Glory together The Scripture is most full and plain in this case Rom. 8.29 Whom he did foreknow them he also did predestinate to be conformed to the Image of his Son And what follows Them he also called justified glorified Ephes 1.4 According as he hath chosen us in him before the Foundation of the World that we should be holy and without blame before him in LOVE 2 Tim. 1.9 Who hath saved us and called us with an holy Calling not according to our works but according to his own Purpose and Grace which was given us in Christ Jesus before the World began See more 2 Thess 2.13 1 Pet. 1 2. Is it not plain from these Scriptures that there is such a thing as Election of particular Persons to eternal Life And that as God doth decree to give eternal Life upon certain conditions so he doth also decree to give those conditions to certain Persons And the execution of the Decree is ever answerable to the Decree it self Ephes 1.11 Being predestinated according to the purpose of him who worketh all things after the counsel of his own Will Deny this and you may deny any thing Will you reverse the Decrees of Heaven or deny them
to their Wits again As for the Third The Sacrifice of God is a broken Spirit Psal 51. Your Hearts must be broken that is throughly humbled for your past Folly in order to your future Reformation You must be weary and heavy laden under a Sense of your Sins that Christ may give you rest broken that he may heal you The whole need not a Physician CHAP. VIII How much it concerns us to examin our selves whether we be wrought for Heaven or no. Sundry Motives to excite us to this necessary Duty WE now proceed to an use of Examination Is it so that none can come to Heaven till they be wrought and prepared for it by special Grace Surely 't is high time to turn your Thoughts inward and to stir up Conscience to do its Office methinks ye should in this have been before-hand with me I would be loth to suppose that ye should have heard all this which has been said under the foregoing Heads concerning the Nature and Necessity of this great Work with so little Self-Application as not to have put the Question to your own Hearts before now Am I thus wrought upon Have I experienc'd such a Change in the temper of my Spirit Godward as may encourage me to hope that I am past from Death to Life disposed and inclined to be happy in the â—â—joymenâ— of God c. A weighty Question indeed 't is all one as if you enquited whether ye were Heirs of Heaven or within a step of Hell Children of God or of the Devil Or as if a Line should be drawn to separate between the living and the dead in this Congregation On the one side lo here are so many Persons wrought upon and quickened by the Spirit of God who have the Principles and Seed of Eternal Life abiding in them On the other lo here are so many stupid carnal wretched Souls under the just Wrath and Indignation of the Almighty dead in Trespasses and Siâ—s liable every Moment to the severe Strokes of avenging Justice 'T is not to be wondered at if secret misgivings of Heart and consciousness of Guilt cause an exceeding Averseness in unregenerate Men to this work of Self-examination and make them even afraid of conversing with themselves As desperate Bankrupts who dread to look into their Books of Account being sensible that Matters are ill with them And it is also sad that there should be room for such a Question as this or at least any great difficulty in resolving it What! ye that have so long sate under the Means of Grace and had these things so often and so earnestly press'd upon you and not yet wrought upon not yet turned to God This is a sad Case yet I fear no sadder than true O happy Congregation if all yea or most in it were thus prepared and fitted for Heaven however be your case what it will 't is necessary ye know it Therefore in handling this Use I shall I. Lay down some Motives briefly to excite you to this Duty of Self-Examination II. Give some Directions for the more successful Management thereof III. Offer some Questions which ye may propose to your selves in order to the trial of your State I begin with the first of these Motive 1. Some competent Knowledg of your Spiâ—itual Estate and Condition is attainable I might have spoken higher but chose to proceed by Steps Ye may indeed meet with some who to excuse their â—â—n Ignorance or Sloth in this Matter will tell you â—â—at â—o Man can know whether he be in a State of Grace or no but that we must trust God with our Souls and hope the best And true it is that we must trust God with our Souls but 't is also as true that he hath so far entrusted us with them as to command our utmost Care and Diligence about them And he will quickly call us to an account how we have discharged our Trust what we have done with his Creature And if we be found to have betrayed our Souls by negligence and carnal Security it will not serve our turn to say that we trusted him with them unless ye can suppose that our Presumption should justify our Carelessness that is one Sin excuse anotheâ— I tell you therefore ye are not left under a necessitated unavoidable Ignorance in this Point Your unacquaintance with your own Souls as to their State Godward is wilful and affected I am not putting you upon Impossibilities Others have attained not 〈◊〉 to some competent Knowledg but even to a certainty 〈◊〉 the case and that both ways Thus Sinners are usâ—ally prepared for converting Grace viz. by a thoâ—oâ— conviction of the Sinfulness and Misery of their unregenerate State And on the other hand many good Christians have arrived to a comfortable quieâ—â—â—â— and some even to a transporting assurance of theâ— saving special Interest in the Love of God through Christ and consequently of their Right to Heavâ—â— and that by the same Means and Helps which are vouchsafed or offered to you Motive 2. To this end God hath given us the Facâ—ty or Power of Self-Reflexion that we might examiâ—â— our Hearts and Lives and so pass a right Judgmeâ—â— concerning our spiritual Estate Prov. 20.27 Tâ—e Spâ—â—rit of Man is the Candle of the Lord searching all 〈◊〉 inward parts of the Belly Conscience is set up as Light in the Soul not to be extinguish'd or put under 〈◊〉 Bushel but to observe and try our selves by 〈…〉 What Man â—â—â—weth the things of a Man 〈◊〉 Spirit of Man which is â—n him Were it not forâ—â— Self reflective Power we should not be capable of moral Government in a rational way how should we rectify what is amiss or enjoy the Comforts of sincere Obedience but by examining both our hearts and Lives Therefore I say Conscience is a Witness a Jâ—dg yeâ— and a Executioner too It not only bears Testimony but passeth Sentence and inflicts Punishment or yâ—eâ—â—â—â— Refreshment and Peace and so gives Men the fore lasts of Heaven or Hell while they are on Enâ—th Praemium ante praemium is or praejudicâ—â—m sâ—tâ—ri judicii 1 Joh. 3.20 21. If our Heart condemn us God is greater than our Heart and knoweth all things Beloved if our Heart condemn us not then have we confidence towards God Must ye not own such a Faculty Verily Conscience would flie in your Faces if ye should deny its Power Motive 3. Consider that God hath given you a sure Rule to try your selves by even his holy Word by which he himself will try you at last 'T is the nature of a Law to constitute what shall be due from us and what to us a Rule to live by and by which we must be judged Heb. 4.12 Tâ—e Word of God is quick and powerful sharperâ— than any two edged Sword and is a Discerner of the Thoughts and Intents of the Heart Here we may behold the Comliness or Deformiries of 〈◊〉 own Souls as a man doth his natural
every false way Psa 119.104 So vers 106. I have sworn and I will perform it that I will keep thy Righteous Judgments Psal 17 5. Hold up my Goings in thy Paths that my Foot steps slio not Your prevailing Habits and consequently your State must be known by your Behaviour in a time of trial then it must appear whether the Interest of God or your own Corruptions be predominant in you whether his Commands or the Inclinations of the Fâ—esh bear the greater sway with you That is whether ye be sincere Christians or Self-deceiving Hypocrites 'T is true in leed the best of Men through surprize or the violence of a Temptation may be overtaken even with gross Sin but if they fall into it they do not lie in it but renew their Repentance and double theiâ— waâ—er Their Wills are habitually more against Sin thâ—n for it they endeavour to be rid of it and therefore are not to be denominated Workers of Iniquity But with the unregenerate the case is otherwise they love their Sins and are loth to leave them Quest 6 Do ye love to be plainly dealt with as to the great Concerns of your Souls Are ye for awakening convincing searching Light or had he rather sleep on and take your rest Are ye earnestly desirous to know your Duty better in order to practice Have ye no Sin which ye are not willing to find out Have ye discovered none which ye are not resolved to leave Do ye take it well to be prudently and faithfully reproved He that hateth Reproof is brutish shall die suddenly be destroy'd and that without Remedy Faithful are the Wounds of a Friend Let the Righteous smite me it shall be a Kindness and let him reprove me it shall be an excellent Oâ—le c. Psal 141.5 It is a woful Sign when Men desire to be foothed up and flattered in their evil ways And woe be to those who humour them therein and daub with untempered Morter Ezek. 13.10 Joh. 3.19 20. This is the Condemnation that Light is come into the World c. For every one that doeth Evil hateth the Light neither cometh to the Light lâ—st his Deeds should be reproved But a gracious Soul is for an home and close application of the most searching powerful convincing Truths and for judging himself impartially by them Hypâ—crites indeed are forward to judg others they can espy Motes in their Brother's Eye buâ— O how favourable are they to themselves how ready to cloak and extenuate their own Sins 'T is a sign your Cause is naught when ye would have it shuffled over without searching Quest 7. Do ye earnestly desire and endeavour after greater degrees of Holiness both in Heart and Life Were it put to your choice whether had ye rather be as holy as Abraham David Daniel c. or any other of the most eminent Saints ye have heard or read of or as great and successful in the World as Cesar Alexander Scipio or any the like c. This is a plain Question but 't is worth your while to put it close to your own Conscienceâ— Sensible things are apt to make very strong Impressions upon us while spiritual Objects tho infinitely more excellent are but coldly or indifferently regarded If ye be truly gracious ye will certainly desire to be more yea to be perfectly so And your Desires will be seconded with answerable Endeavours As for inward habitual Holiness Ye will still be taking pains with your own Souls to bring them to a more full conformity to the blessed God This ye will aim at in all your Religious Exercises viz. That ye may get more Knowledg of God more intimate Acquaintance and Communion with him through Christ That your Hearts may be carried out more earnestly purtly and strongly towards him in short that ye may be more inward with him and near to him And that whatever ye find in your selves contrary to him may be more and more rooted out mortâ—fied and destroyed Ye will even hunger and thirst after Righteousness Mat. 5.6 All the Afflictions ye meet with in the World will be as nothing to you if compared with the Burden of remaining Corruption especially Averseness from God As for Holiness of Life Ye will lay out your selves for God your Time your Strength your All will be at his Service As accounting that there is nothing else worth living for but the promoting of his Glory and the pleasing of his Will Ye will therefore endeavour to abound in the Work of the Lord And joyfully embrace Opportunities put into your Hand to testify your Love by Obedience tho the Flesh should be a loser or a sufferer by it Yea you will seek for such opportunities and contrive with your selves how ye may be most serviceable to the Honour and Interest of your God But if as to these Matters ye be cold and careless ye may well suspect your selves to be false and unsound at the bottom Quest 8. Do ye heartily love and value all that are truly Godly as such Is your delight in the Excellent Ones of the Earth Do ye love the Sociâ—ty and Converse of such Persons Are ye heartily concerned for their Welfare And ready to relieve their Wants and Necessities How dwelleth the Love of God in that Man who shatteth up his bowels of Compassion from his Brother 1 Joh. 3.17 The Hearts of wicked Men rise against those who are more strict and serious than themselves They can hardly afford them a good Word or Look but put Nick-Names upon them and could wish they were rooted out of the Earth Others there are who tho not so desperately malignant do yet think that less Care and Strictness might serve the turn and are offended to see them make so much ado about Religion But all those who truly love God love his holy Image where-ever they can discern it love those that are begotten of him love those that love him as such So that Love to the People of God is principally and ultimately referred unto God himself who is loved in them and they for his sake 1 Joh. 3.14 We know that we have passed from Death unto Life because we love the Brethren But then ye must observe it is not every lower degree of Love to the Godly even as such that will prove your Sincerity but it must be such a prevailing degree of Love to them as will argue the predominancy of your Love to God himself upon whose account they are loved Take these together and they will help to prove and illustrate each other Thus chap. 5.2 By this we know that we love the Children of God when we love God and keep his Commandments So then love to the Brethren is a more remote mark of Sincerity and must it self be tried by this more immediate one viz. Love to God himself Quest 9. What way do your Thoughts most naturally turn for support in an hour of Trouble Whence do yâ— fetch your greatest Relief at
To these I would say If as ye profess ye truly love God whence is that ye think no more of him And that ye speak no more of him And delight no more in converse with him Are no more concerned when he is dishonoured Nor grieved for your own Sins and the Sins of others against him How comes it to pass that so many Religious Duties are wholly neglected by you And others so miserably trifled in and slubber'd over Whence is it that your Lusts are so much indulged and that ye keep in league with his Enemies c. Is this the Love ye speak of It might well become you to know your selves better Thus much for the Use of Examination CHAP. XI The Exhortation in several Branches 1. To those who are not yet wrought for Heaven directing them what Methods to take in order to their Conversion IT may justly be expected that the Issue of the fore-going Examination will be various according to the different State or Circumstances of the Persons who shall think it worth their while to concern them selves seriously therein 1. 'T is not uncharitable to suppose that some may find great reason to conclude that this renewing Change has not yet passed upon them a sad Conclusion God knows but necessary to be made where 't is true O happy Congregation indeed if this were an unreasonable Supposition happy I say if all among you were thus wrought for Heaven 2. 'T is likely there may be others not altogether without hopes that this great Change is wrought upon them nor yet without Fears of the contrary but full of Doubt and Hesitations about it 3. And surely there are some among you who through Grace are able comfortably to conclude that they are indeed passed from Death to Life whose Hopes do quiâ—e overrop their Fears in his Matter Now that which I would endeavour through God's Assistance is to speak a word in season to all these in order To the first sort with deep concern for them trembling over them travelling in biâ—th with them till Christ be formed in them Help Lord To the second with a due Mixture of Tenderness and Judgment Compassion and Discretion To the third with humble Thankfulness and an Heart enlarged in Love to God and our Redeemer that our Joy may be full All this I say I would do but of my self can do nothing O for more Faith in the blessed Spirit of our glorified Head And now I proceed to the Exhortation 1. To those who are yet in an unregenerate State Come come bestir your selves what have ye been doing all this while what are ye dreaming of It is high time to awake out of sleep and to hasten your escape from the Wrath to come while there is yet Hope Little know ye but your Glass may be almost run and yet alas your great Work is undone Let me say to you as Gen. 19.17 Escape for your Lives look not behind you lest ye be consumed If therefore ye would be converted and saved let me also press upon you the following Directions O Lord my God I beseech thee send me good speed this day and grant that the strong holds of Satan may be broken and the Interest of thy Son my Lord be advanced and that the Kingdom of Glory may be hastened Lord remember the Requests tho too few and cold that have been put up to Heaven both in publick and in secret on this behalf and give a gracious Answer Even so Amen Direct 1. Set your selves in good earnest to the serious Consideration of your Spiritual Concerns Exercise your most sober deliberate Thoughts about them Ye wiâ—l find one Day that it would have been better for you not to have had Reason than not to use it about the Interests of your Souls Better I say that ye had filled up the room of the meanest Guâ—t Worm or Mole in the Creation than of Men if ye do not improve â—nd use your noblest Faculties â—o their proper Ends. Ye can think naturally and easily early and late with much earnestness and constancy about other Matâ—ers how to buy and sell and get Gain and other such important Trifles â—pardon the Contradiction for 't is of your own making But lâ—t me ask you have ye no thoughts to spare about your Eternal Concerns where ye must dwell for ever what shall become of your immortal Souls when they must abide in Flesh no longer Do not these things deserve to be thought of What do ye think your Reason was given you for Can ye expect to be sanâ—tified and saved without any Endeavours of your own in order thereto Or is it likely your Endeavours should be to any purpose unless your Minds be first awakened to proceed rationally in the Matter To ask your selves what ye are Whence ye came Where ye are placed Whither ye are going What ye have to â—o Try to answer these things to your selves I must not stay to enlarge upon them Do not expect to become Religious by chance it must be by choice through Grace or not at all And is it likely that the Will should act blindly in the Case or chuse the Ways of God before the Understanding be convinced of the Worth and Excellency of them And what Conviction without Consideration I thought I had told you before that God works upon Men as rational Creatures upon the Will by the Mediation of the Understanding But 't is the design of Satan to keep you asleep in carnal Security to find your Thoughts other employment that he may divert you from considering these things for which your Reason was principally given you And are ye willing thus to be led blindfold to Hell Lord open their Eves that they may see O think how ye will ever be able to answer it to God or your own Consciences that ye have been so stupidly inconsiderate as to the things of your everlasting Peace All Wickedness may be resolved into Inconsiderateness Isa 1.3 4. My People doth not consider Ah sinful Nation a People laden with Iniquity Well then Sirs if ye think your Souls worth so much Labour I would offer to you some Particulars to be considered in the following order 1. Consider well how sinful and miserable an unregenerate State is As for the sinfulness of it It is a State of Hostility against Heaven In Scripture account all unregenerate Men are Enemies to God yea Enmity it self Rom. 8.7 Col. 1.21 They are said to contemn him despise him and to cast him behind their back They kick against him they hate and abhor him Zeâ—h 11.8 My Soul loathed them and their Soul also abhorred me Is not this think you a sinful State indeed And is it not in some respect so much the worse in that they profess or pretend to the contrary With their Mouth they shew much Love but in reality they do alienate themselves from him who has the most full and absolute propriety in them They rebel against their most
wanting to your selves What tho indwelling Sin sticks very close to our Natures it is not essentiaâ— to them nor had any place in Man's primaeval State And the second Adam came to heal those Diseases which the First had brought upon us Therefore tho it be good to be sensible of your own Weakness and to feel the Burden of Sin that you may flie to Christ yet ye have no reason to faint or be discouraged because ye have him to flie to Tempt 6. Are ye perplexed with troublesome Scruples as to matter of Practice that ye dare scarce move forward in the way of your Duty for fear of going wrong Answ 'T is certain that our best Services while we are here on Earth will be attended with many sinful Weaknesses and Imperfections But necessary Duty must not be left unâ—one for fear of mis-doing it That which God requires of us is that we cheaâ— fully and quietly obey his Will so far as we know it and sincerely endeavour to understand it better Thankfully receiving the Gospel-pardon for our many Failings and Infirmities If we have the worthiness for so the Gospel calls it of Faith Repentance and sincere Desire Christ hath the Worthiness of perfect Holiness and Obedience for us And tho it be our great Duty to keep Conscience tender that is to be 〈◊〉 careful to please God and fearful of sinning 〈◊〉 we must remember that needless Self-tormenting â—â—ruples are not at all pleasing to God but great â—â—derances to our Duty and Devices of Satan to â—ake Religion burdensome and uneasy to us And â—â—at if these and such other Temptations cease not 〈◊〉 be troublesome it is sometimes necessary that we â—â—â—temn them The Devil says Luther is a proud â—â—irit and cannot endure to be slighted He will â—â—d us work enough to do if we will but parley and â—â—gue the case with him To slight him is to resist â—â—â—m and then he flies from us Tempt 7. Are ye tempted to ensnare your selves â—â—y rash Vows and to make Duty to your selves â—hich God never enjoined you Or to impose â—asks upon your selves which he has not prescriâ—ed Answ The use of Vows is to bind us to the performance of that which God himself had bound â—s to by his Laws before That is to express our Consent and Resolution by a Self-Obligation to obey his Will but not make a new Religion to our selves nor to injure our Christian Liberty by Self-devised Snares Who hath required this at your â—lands Such sacred things as Vows are not to be trifled with our Baptismal Covenant and Sacramental Engagements at the Lord's Table must be carefully observed But Vows about lesser Matters are not to be made without great Consideration and Caution alteration of Circumstances may make that sinful or however troublesome and inconvenient which at present appears and perhaps really is a Duty Good Purposes and Resolutions are necessary and safe and may be changed when the nature of the Case requires it that is when they cease to be useful to those Ends whereunto they were first intended But it is a dangerous thing after Vows or Promises made to God to make enquiry 〈◊〉 tho sometimes even that must be done yet 〈◊〉 great fear and trembling For God will not hold 〈◊〉 guiltless that take his Name in vain Tempt 8. Are you tempted to grow weary of â—â—rious Religion and to turn back again to your wâ—â—ted Formality and Negligence Answ Humble your selves deeply before God 〈◊〉 those Remnants of Corruption which thus dispose you to revolt renew your Covenant with him 〈◊〉 Christ plead the Promise of his holy Spirit 〈◊〉 upon his Assistance and Grace Make not a ligâ—â—â— Matter of the least Decays or Declinings in Hoâ—â—ness for these tend to greater Gird up the Loâ—â— of your Minds consider the Prize that is set before you and look to the Examples of those who by Faith and Patience inherit the Promises Sâ—â—vings and Difficulties will be soon over bâ— iâ— weary of well doing you shall reap if you faint 〈◊〉 Gal. 6.9 Whither will ye flie in the Hour of your extremity if the Lord help you not then who can help you if ye forsake him he will also forsake you Tempt 9. Is there some beloved Sin which you are especially inclined to and can scarce forbear or part with it Answ Fortify your Minds with Arguments 〈◊〉 your Wills with Resolutions against it Avoid the occasions of it and resist the first Strivings and Tendencies towards it Double your Watch that ye be not surprized by it single it out to run iâ— down mortify and destroy it as that which most dishonours God and endangers your own Souls Tempt 10. Are you tempted to place an undâ—â—â— Conâ—idence in your own Works or Righteousness Answ Consider that if ye thus go about to establish 〈◊〉 Righteousness of your own you take the way 〈◊〉 â—â—se the Benefit of Christ's Righteousness If â—ardon and Life be of Grace they cannot be of VVorks else Grace were no more Grace As we â—â—e Creatures we owe our selves and all that we â—ave or can do to God the greatest Angel in Heaven cannot strictly and properly merit any thing of God how much less such Worms as we Every â—â—â—y which we sincerely perform is a great Mercy received and renders us further indebted to that Grace whereby we are enabled thereto And besides we stand in need of pardon for the sinful Weaknesses of our best Services VVhen we have done all we are but unprofitable Servants Eternal Life is a free Gift By the Grace of God we are what we are II. VVe come now to the second Branch of Exhortation namely to those who are much in the Dark as to the State of their Souls not knowing what to think of themselves in reference to this great Question viz. Whether they be passed from Death to Life that is whether they be wrought for Heaven or no. To such Persons I would offer the following Directions Direct 1. Remember 't is no new thing nor unusual amongst the People of God to be full of Doubts Fears and Spiritual Troubles Do not think that your Case is singular lest your Spirits should sink under it Solamen miseris c. There hath nothing befal'n you in this Matter but what is common to Men even to very good Christians It may be Satan will tempt you to think that none ever were so perplex'd with Fears Uncertainties and misgiving Thoughts as you But the Scripture is very plain in the case that a truly gracious Person may sometimes walk in Darkness and have no Light Isa â—0 10 Read also the 88th Psalm and see 〈◊〉 that good Man was afflicted and even distraâ—â— with the Terrours of the Almighty Therefore in all this God deals no otherâ—â—â— with you than he hath done with thousands 〈◊〉 his dearst Children And as ye ought not to â—â—spise the chastenings of the Lord so neither shoâ—â—â— ye faint under them For whom he loveth he
â—â—steneth and scourgeth every Son whom he receive Heb. 12.5 6. Direct 2. Take special care that no secret Lust 〈◊〉 indulged no wilful Sin maintained nor allowed 〈◊〉 Sin will breed Doubts and Fears and Sorrowâ— as naturally as a putrified Carcase doth Vermiâ—â— unless ye be given up to a reprobate Sense If 〈◊〉 will make your VVounds bleed afresh no woâ—â—â—â— if you feel the smart and anguish of them If you weaken the Habits of Grace by contrary Acts you may thank your selves that ye cannot discerâ— the sincerity of those Habits If ye grieve the Spirit who should comfort you what can ye expect but to be in the Dark and so disconsolate If you play at fast and loose with Conscience and run counter to its Dictates you may be sure 〈◊〉 will wound you for your Folly and pay you home for the Affronts you put upon it If you will harboâ—â— the Enemies of your Lord how can ye look for the Light of his Countenance That Darkness you labour under is self-contracted these Clouds where of you complain are of your own raising If you set up your Idols in your Hearts God will answer you according to your Idols Ezek. 14.4 In short if you will be making bold with Sin that Sin will cause Sorrow and Trouble if there be any Life of Grace to feel it Indeed if the Case be thus with you ye have great reason to bless God that ye are disquieted and not given up to searedness of Conscience and therefore I say away with your Lust 〈◊〉 ye expect the Comforts of the Spirit of God 〈◊〉 the Assurances of his Love Direct 3. Tho you want these special Comforts of Assurance do not overlook those general Grounds of Encouragement that are still before you These are firm clear and certain how wavering doubtful and dark soever your Thoughts of your own particular Case may be These are still at hand how far soever the Evidences of your Sincerity are to seek These are the great Foundations upon which your Comforts must be built and therefore you â—â—â—d need to understand and digest them thorowly and lay the Apprehensions of them deep in your â—ouls Viz. 1. It is certain that God is infinitely Good and that his Love Mercy and Compassion to poor Sinners cannot be measured He hath proclaimed his Name that is his Nature Exod. 34.6 7. So Psal 103.8 The Lord is merciful and gracious slow is Anger and plentious in Mercy Isa 55.7 He will abundantly pardon or multiply to pardon vers 8. For my Thoughts are not your Thoughts neither are your Ways my Ways saith the Lord. For as the Heavens are higher than the Earth so c. q. d. quanto sum subâ—imior tanto clementior Grot. By how much I am higher than you by so much I am more merciful Remember all the Goodness of the Creatures is derived from him and therefore he must needs be infinitely better than they all How is it that you call his Power Omnipotence his Wisdom or Knowledg Omniscience and yet entertain such poor narrow Thoughts of his Goodness Is he not All-good as well as Almighty and All-wise Are not his Attributes all alike Infinite Is it not the Device of Satan to hide the Goodness of God from you and to fill you with black unworthy Thoughts of him that he may either quite keep you from him or make your walking with him uncomfortable Therefore I say lay this dowâ— as a fundamental Truth and accordingly stay youâ—selves upon it viz. That however it be yet 〈◊〉 is Good 2. It is also certain that the Satisfaction of Christ is of infinite value And that he is full of To derness and Pity to poor Sinners Whatever he 〈◊〉 or suffered had a transcendant Excellency and Men in it from the Dignity of his Person he was God as well as Man And his Compassions to poor Sinners are every where set forth in the Gospel 〈◊〉 earnestly did he treat with them in order to their Reconcillation and Peace with God! How feelingly did he weep over them How affectionatly did he pray even for those that persecuted and hated him to the Death He disdained not to convâ—â—se with the meanest Persons the poor and infirm had free access to him How readily did he sheâ— Mercy to their Bodies to prepare them for the Belief and Entertainment of that greater Mercy be bad in store for their Souls 3. Pardon and Life are freely offered to you all without exception if ye will accept thereof upon the reasonable terms of the New Covenant The way is open Whosoever will let him take the water of Life freely God was in Christ reconciling the World to himself None are excluded by the tenor of the Gospel but such as exclude themselves by their own wilful and final Impenitency Whatsoever Doubts or Difficulties arise before you still keep close to these three grand Foundations of Comfort and Encouragement Be your Case as bad as it will it cannot be desperate unless ye make it so by persisting obstinarely in it Remember the Love of God was the Cause of our Redemption by Jesus Christ and our Redemption was the Foundation of the New Covenant You have these three altogether Joh. 3.16 For God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting Life Direct 4. Waste not your Time in fruitless Musings or heartless Complaints about your doubtful uncertain state but fall forthwith to your certain Duty What though you cannot tell whether as yet you have sincerely given up your selves to Jesus Christ and accepted of him I hope you are past doubt that ye ought so to do Though ye be in the dark as to what 's past your present Duty is plain and certain The Door is open enter and live Christ is willing if you be willing he offers his Benefits to you he presseth them upon you and urgeth you to accept them Come then be of good chear arise he calleth you Gird up the Loins of your Minds sighing and complaining rid no Business Set your selves to the work with all your might Admit that you have not yet sincerely closed with Jesus Christ 't is not too late to do it now and it is a thing that must be done or you are undone forever But if you suppose or hope you have done it already it will be so much the easier to do it again nor will it be lost labour to renew your Covenant with him The advantage is great every way If your Souls be habitually for Christ draw out those Habits into exercise and that is the way to feel that you have them Thus Grace will be more discernable and Conscience more quiet while you are intent upon your Duty You may be saved though you should live and die under great Doubts and Fears as to your sincerity but you cannot be saved except you be sincere Therefore observe it much more concerns you to
of our natural animal Spirits Tho lively Affections in Duty are very desirable and should be endeavoured after yet in trying our spiritual Estate the inward deep rational workings of our Souls towards God are mainly to be look'd at viz. a fixed and high estimation of him above all in our Understandings and hearty Resolution for him and cleaving to him in our Wills with correspondent Endeavours to please him and be accepted of him through the whole course of our Lives In these things it is that the Life of Grace and Duty doth consist Those are the holiest Souls who are inwardly and deeply most inclined towards God resolved for him and sollicitous to please him Not those who have the most transporting Passions or moveable Affections The sacred Recesses of the Mind as I may allude to that of the Poet Persius Satyr 2d are more inward the affectionate Part comes more into view God is not an object of Sense and therefore more fit for the Understanding and Will than the Passions to work upon The grand Essentials of Holiness are more deep and steady passionate strivings of Affection make a greater noise but are nothing near so valuable Besides weak Judgments and strong Passions oft go together The wisest and weightiest Persons are usually most sedate and composed Direct 8. Remember that God often makes the fullest discoveries of his Love to his People when they are engaged in the most difficult Self-denying Parts of Duty and Obedience It would be endless to tell you of the transporting Joys which many of the martyrs have found in their sharpest Sufferings When all Men have forsaken them God hath stood by them and comforted them He hath visited them in their Prisons and enlarged their Souls with spiritual Refreshments when their Bodies have been under confinement He hath enabled them to triumph in the very Flames and to baffle their Enemies by their Patience Magnanimity and Chearfulness in Suffering Paul and Silas sung in the Stocks Stephen had Heaven opened to him when his Enemies were raging against him The three Children in the fiery Furnace have one walking with them like the Son of God 'T is true indeed we are not to run upon Sufferings till God call us thereto but if it please him so to do we ought thankfully to accept of such a Call as a Prize put into our Hands for the exercise of our Graces and the advancement of our Comforts But on the other Hand if you be for taking up with a cheap and easy Religion and excusing your selves from the more difficult self-denying Parts of Duty it is a sign your Graces are but weak at best and therefore your Comforts are not like to be strong Would you sow sparingly and reap plentifully How can you expect full Assurance-of the Love of God while you care not how little you lay out your selves for him And what tho you are not called to the fiery Trial Yet if you will but set your selves earnestly to the frequent diligent spiritual Exercise of religious Duties to the mortificaiton of your beloved Lusts and to the doing of all the good you can in the several places wherein you stand you will certainly find Difficulties enow to exercise your Graces and to make way for your greater Comforts because the Flesh will draw back from such work as this the World is at hand ready to entangle you Satan will do his worst to hinder you and so will all his Instruments Accustom your selves to self-denying Obedience and in so doing you may expect the Comforts of the Holy Spirit Direct 9. Understand aright the ordinary Methods which the Spirit takes in comforting the Souls of Believers lest you abuse your selves by expecting what is unusual or extraordinary 'T is certain that none have a Right to the saving Benefits of the Covenant of Grace but those who comply with the Terms of that Covenant Nor can any have the Comforts of Assurance who do not know that they have so complied Now 't is the Spirit that enables us to assent to the Truth of the Gospel and particularly to the Truth of the Promises that are made to sincere Believers And it is he that inclines our Hearts by his Grace to accept of the Benefits offered and to perform the Duties required that is truly to repent of our Sins and to give up our selves to God in Christ And when we have so done our Case is safe But in order to the comfort of Assurance 't is further requisite to discern our own sincerity in this Covenant-closure and from thence to conclude that we are in a justified State and have a Right to the heavenly Felicity Now here we stand in need of further help from the Spirit that we may be enabled to discern the Grace which he has wrought in us and so to draw that comfortable Conclusion viz. that we are passed from Death to Life Thus you see the Spirit comforteth Believers and gives them Assurance of Salvation in a rational way by helping them to discover the Evidences of their Sincerity And it is foolish Presumption to expect Assurance any other way as if the Spirit would enable Men to rejoice in they know not what or to conclude they shall be saved they know not why We must be able to give a reason of the Hope that is in us 1 Pet. 3.15 So doth the Apostle here in the words of the Text. O do not deceive your selves by expecting enthusiastical Impulses irrational Raptures inward Voices to tell you that you are the Children of God But rather endeavour to get such a Frame and Disposition of Soul as becomes his Children and thence to conclude that you are such The sanctifying operations of the Spirit in Believers are the Witness or Evidence of their Adopuon Take care also that you deceive not your selves by expecting such Raptures of Joy as are extraordinary all are not fit for such degrees of Comfort nor would know how to manage themselves if they had it But if you have so much as tolerably supports your Spirits and keeps them from sinking bless God and be humble And have a care of Peevishness or Imparience Direct 10. Distinguish carefully between your State in the main and the more remote Accidents or Circumstances wherewith it may be attended Between what 's necessary to the Being of a sincere Christian as such and what 's further requisite to his Well-being Growth and Comfort Or if you will between foundation and building work If these things be confounded it is scarce possible you should have any settled peace and quiet in your Souls Those who have truly consented to the Covenant of Grace that is whose Hearts and Lives are in the main for God Christ Holiness and Heaven such I say are in a justified State â—â—d have a Right to eternal Life But then it must be remembred that even such Persons themselves are oft guilty of great Defects and Intermissions in the exercise of Grace and in