Object of it is real the Ground of it certain the Actings of it sensible to himself and the Effects of it evident to others This I shall endeavour to do I. As for the Object of a Believers Faith and Hope that good which he believes shall be and expects after this life a state of glory for the spirits of just men He that shall deny that such a thing is must not own the Name of Christian when even the light of Nature will go so far toward the proving of it for 1. That shews us that the Soul is immortal as being of a spiritual nature and independent on the Body in its most proper and noble Operations the actings of the Understanding and Will 2. That there is a reward after this life for them that do well no less than on the contrary Punishment for evil doers This the generality of the Pagan World that knew not distinctly wherein that Reward did consist yet have granted the thing and who is not instructed by his own Conscience in the knowledge of it The work of the Law written in the Heart †Rom. 2.15 and the secret pleasure and satisfaction men take in their own Innocence or good actions proves a reward on the one hand as well as the fears and horrors which the Consciences of the most slie and secret sinners subject them to speak the punishment they expect on the other And if these things were only impressions made upon mens Fancies in their tender years it were strange that all the Reason they grow up to exercise and all the Art many obstinate Sinners make use of on purpose to obliterate them and to impress the contrary upon their Minds together with a thousand other Species printed on their Imaginations by their Employments their Pleasures and all the various Occasions and accidents of their Lives should never be able to rid them of these so unpleasing Sentiments 3. Something may be said even from natural Reason to prove this reward to consist in the enjoyment of God and so not only to evince the reality of some Happiness but of this in particular in the other life For 1. It will scarce be denyed but that the soul of Man is capable of enjoying God as its Sovereign good i. e. of most intensely delighting and entirely acquiescing in him as a good suitable to the spiritual Nature and sufficient for the vast capacity of an immortal Soul Some of the Heathen came near this when they stated mans Happiness as consisting in the Contemplation of the highest being And indeed the very Nature and Operations of the Soul and its apprehending spiritual Objects amounts to little less than a demonstration of this 2. The enjoyment of God is the greatest good any Creature can be capable of God is in himself absolutely the greatest good because an infinite one and comprehensive of all Perfection and there can be no greater good than to be possessed of him that is the greatest 3. The reward and happiness of an holy Soul can be nothing less than the greatest good and therefore must needs be the enjoyment of God himself this appears in that 1. Less than the greatest good cannot satisfie mans Soul and then to be sure cannot make it happy when its happiness consists in its being fully satisfied All the riches and pleasures of this World and delights of Sense can never be to the Soul instead of God because they are unsuitable to its nature which is spiritual to its duration which is immortal and to those appetites God hath implanted in it It 's very capacity of enjoying God is attended with a secret Inclination to it insomuch that many times when a man may not have an explicit and distinct knowledge of the good he wants yet being unsatisfied with what he hath though never so great he finds a want of something else and because he wants it he desires it though he know not clearly what it is to make him happy 2. It is most congruous to the Wisdom and goodness of God to appoint the greatest good to be the Happiness of the noblest of his Creatures not that they deserve it but because he may be most glorified by it and because he hath given them a nature capable of it As he suits the good of other Creatures to the capacities he hath given them so he doth the good of man None but Angels and men are capable of enjoying or actively glorifying him and God having capacitated them for that sutes their good to their Capacity It had not been agreeable to the Wisdom of God for man to have had only some inferiour good in this Life assigned to him as his chief Happiness when he had made him capable of an higher Thus much hath been said and more might even from Reason it self to prove the reality of those things Believers look for in the other Life How much might be said from Scripture with respect to which only they are the Objects of Faith but this I referre to the next head the ground of a Christian Faith 2. That is certain The same things sometimes may both be believed with a Divine Faith and known too by natural Reason but then the Medium whereby they are known and the ground whereon they are believed are very different the one is some rational argument the other the Word of God In the case before us the being of Eternal Life the present Object of Faith we speak of may be proved by reason but then so far it is not the Object of Faith but of Knowledge but withall it may be proved by Scripture and so it is the Object of Faith and as such I am now to speak of it and so to shew that the ground on which a Christian believes Eternal Life is most certain and that is no other than the Word of God particularly the Promise of the Gospel The Scripture therefore is the ground of the Faith of Eternal Life 1. As it reveals it for that it doth more fully and clearly though something a man may know of future Happiness by his natural light as before was said yet the fairest and most distinct notion he hath of it is by Revelation in the Word that tells us plainly what is that great good in which mans Happiness consists 1 Joh. 3.2 Seeing God as he is and being like him Life and Immortality are brought to light especially by the Gospel 2 Tim. 1.10 not only more distinctly discovered than ever Nature could discern them but than God himself had revealed them in the Old Testament 2. As it shews the way to it the terms on which it is to be obtained sets before us Eternal Life as in Christ it not only tells us of the thing it self but shews how man sinfull man may attain to the enjoyment of it declares true Holiness to be the way in which he is to walk and Christ the Door by which he is to enter 3. As it secures it upon
those terms for so it doth it is the scope and end of the Promise to secure Life and Glory to those that accept of it upon the terms propounded the Command directs in the way and the Promise makes over and conveys the blessing Believe and thou shalt be saved Act. 16.31 So Joh. 3.16 and Rom. 2.7 To them that by patient continuance in well-doing seek for glory and honour and Immortality Eternal life is promised Now the Word and Promise of God not only as revealing Life to us and the way to it but as conveying it is the ground of our Faith and Hope though without the Word we might have some more general Knowledge of a State of Happiness in the other World yet without the Word we cannot know the way to it nor ever attain to an Interest in it nor have so full certainty of the very being of it as by the Word we have the certainty of Faith being greater than that of any natural Knowledge whatever we have no ground at all to believe we shall be saved but what the Promise affords us And that is sufficient ground to build our Faith upon and a better we cannot have than the Word of him that is the Truth it self and so can neither deceive nor be deceived God that cannot lie hath promised Eternal life Tit. 1.2 Upon the Infallibility and Veracity of that God in his holy Word the Faith of a Christian rests and a surer Foundation for it cannot be imagined and need not be desired As the certainty of any assent of the Mind to a truth depends upon the strength and firmness of the Reason or Argument which moves to and procures that Assent and is the Cause of it so likewise the certainty of Faith proceeds from the goodness and validity of the Authority which is the Motive to and Reason of our believing or which is the same the ground of it If we believe a man that belief is more or less certain according as the Person on whose Authority our belief is grounded is more or less credible and so when we believe God our Faith is such as its Foundation is the Effect imitates the Cause the foundation of that Faith Gods Veracity is the best and therefore the certainty of our â—aith is the greatest If a man be sure that what he believes is the Word of God he may be sure it is most true and never will fail And this no doubt may be sufficient to satisfie a Believer in his own mind or any one that receives the Scripture as the Word of God concerning the reality of the Faith he professeth that the ground of it is so certain but if he have to do with those that believe not the Scripture and so question the foundation of his Faith in that case he may have recourse to all those Arguments whereby we are wont to prove the Divine Authority of the Word and they all Confirm the Faith of a Christian and so the same account a Believer may give of the foundation of his Faith as of the Divinity of the Scripture if the Scripture be the Word of God and that Word be true his Faith built upon it is certain 3. The Actings of a Christians Faith are perceivable by himself Habits which cannot be discerned of themselves when they lye still yet may be known by their actings such an Habit Faith is which though it discover not it self or be not perceived when unactive yet may be discern'd in its exercise When a man actually believes he may know he believes reflect upon his own act as well as when he hears or sees or walks he may know he doth so and is not deceived in it Inward Sense hath as much certainty in it as outward and spiritual Sense as natural if a man therefore assent to the Truth of Gods Promise he may know he assents to it and if he accept of and close with the good Promised he may know he doth so though sometimes Temptations may be so strong and the Actings of Faith so weak and the Mind so clouded and distracted that a man may hardly be able to pass a right judgement on those Acts yet it is not always so but other whiles when the workings of Faith are more strong and vigorous and a man more clear of temptations he may do it In this therefore a man may give an account to himself of his Faith that it is reall he may know that he believes the Promise of Eternal Life as really as he believes any ordinary Truth proposed to him and that his believing and resting on Gods Word is no more a Fancy than his believing the word of a man As for others with whom he hath to do I know no reason why they should not believe him when he says he believes Gods Promise as well as when he says he believes their word or why one should be a Fancy any more than the other 4. The Effects of a Believers faith are evident to others in a good measure as well as to himself more fully As he may perceive his Faith purifying his heart taking it off from the World drawing it nearer to God so others may see his Conversation ordered correspondently to his believing they may see him Shie of Sin Diligent in Duty Conscientious in his Calling Patient in Sufferings Charitable to those that Need him Meek towards those that Offend him Profitable Spiritual Savoury in his Converse Just and Righteous in his Dealings and in a wâ—â—d the main of his Course and Wayes such as is agreable to thâ— Faith he professeth and the Recompence he expects So that if the lookers on cannot be infallibly certain of the reality of his Faith or that such a Carriage proceeds from such a Faith yet they may not only have their Mouths stopped that they cannot reasonably object against it but they may be bound in Charity to believe his Faith to be true and real when they see so much in him answerable to it and what he professeth to be the effect of it when they see him live like one that expects eternal Blessedness well may they believe that his Faith concerning it and hope of it is not feigned They see him walking strictly mortifying his flesh denying himself as to his outward enjoyments and carnal liberties and generally acting at such a rate as none would do that did not expect Eternal Life and what ground can they then have to suspect the Faith he pretends to to be only a Conceit or Fancy 2. An account may be given of the Practice of a Christian his Obedience and Holy walking the strictness and as the World counts it singularity of his Manners his universality diligence and constancy in the most spiritual and difficult Duties his watchfulness over his words thoughts actions his mortification and self-denyal and whatever it is in a Believers life which the World is most apt to quarrel with and to look upon as the effect of Humour or
Cor. 9.3 you may call it an Apologetical or defensive answer as relating to their Enemies accusation or charge against them or Examination of them they might look upon the Religion of Christians as an unreasonable thing and therefore require a reason of their Faith and Practice which if they should the Apostle would have them ready to make their defence and shew how good grounds they had for both 3. How they were to be always ready to give an answer It doth not imply that they were bound to do it to every Caviller or trifler but when the Glory of God and the Honour of the Gospel required it and when their silence might be injurious to the Truth to their own Consciences or their Brethrens Souls and so Christian Prudence ought to judge of the seasonableness of their making their defence they were not bound always actually to do it but to be always actually ready whenever God in his Providence should call them to it Now from what our Apostle enjoyns these Saints to be always ready to do I inferr what all true Saints may be able to do at least what the nature of the thing is capable of and so the doctrinal Inference I deduce from the words is this That true Christians may give a satisfactory account of their Christianity that it is something both real and reasonable Doct. not Folly nor Fancy In speaking to this Truth two things are to be done 1. I shall shew that true Believers may give an account of the Religion they profess according to the Gospel 2. I shall give Directions in answer to the Question How a Believer may be able to experience in himself and evidence to others that his Religion that powerful Godliness in the Practice whereof he lives is more than a Fancy 1 That true Believers may give a good account of the Religion they profess Most that the carnal World is wont to object against powerfull Religion in the Saints may be reduced to three heads 1. Against their Faith in which I include their Hope as of kin to it and the Fruit of it it is objected that it is but a fancy 2. Against their Obedience and close walking with God and diligence in Duty which is the fruit of their Faith that it is but the effect of Fancy and so no better than folly an unreasonable and groundless niceness and scrupulosity 3. Against their Comforts and spiritual Enjoyments that they can be no better than their Faith and Obedience from which they proceed and are no more than meer Imaginations and delusive Conceits In answer to each of these I shall I hope evidence the contrary to be most true 1. That the Faith of a true Believer is something reall and not a Fancy By the Faith of a Saint I understand only that lively and effectual Faith which is the Instrument or Means call it as you please not only of a Saints Justification a Rom. 5.1 but Sanctification b Act. 15.9 that which is called precious Faith 2 Pet. 1.1 the Faith of Gods Elect Tit. 1 1. as being peculiar to them and the effect of their Election c Act. 13.48 that Faith in a word which is an apprehending Christ as the author of eternal Salvation d Heb. 5.9 a believing the record God hath given of his Son that eternal life is in him 1 Joh. 5.11 This Faith imports in it a respect to Christ as the Author of all other spiritual benefits antecedent to eternal Life Justification whereby a Believer is entitled to it Sanctification whereby he is prepared for it Consolation by which he is encouraged in seeking it and supported under the opposition and difficulties he meets with in the way to it But here I speak of Faith especially as respecting Eternal Salvation which is one principal act of it and which includes or supposes the other and the rather because the belief and expectation of Life and Immortality after Death is that which the unbelieving World looks upon as most strange and unreasonable and takes all a Believer can say of his expecting future things in another World to be but strong fancies of great Nothings There is no act of Faith against which the Objections of carnal Reason are more usually levelled than against this and if the reality of a Christians Faith appears in this it can scarce be denyed in others Now that this belief of Eternal Life is something real in a Saints Heart and not meerly a Fancy in his Brains might appear more than probable in that it hath been and still is to be found in those who are least fancyfull men as serious as judicious as rational as any in the World though not many wise men after the flesh are called e 1 Cor. 1.26 yet some are And it cannot reasonably be imagined that they who are confessedly Grave and Prudent and Discreet and free from Conceits and Fancies in all other things should dote in those only which are of the greatest Concernment to them especially if we consider that this Faith is stirring in them at such times as men use to be least given to Fancies as on the most solemn Occasions under the greatest Afflictions and at the approach of the most terrible of all temporal evils Death it self Men are most apt to be taken with Fancies and Appearances when they are wholly at Ease and flush in the World and have hope or some prospect of great things in it then they are apt to fancy things according to their Appetites and fondly to believe that that will be which they desire may be But when Death draws nigh they have nothing to encourage such imaginations and then usually their Fancies vanish they come to discover their folly and deceitfulness they judge quite contrary to what they did before they then see those things to be real which they counted but Fancies and those things to be but Fantastical which they had thought to be real Now at such a time as this the Faith of a Saint saving what desertions or Temptations may occasion in particular instances is ordinarily more-strong and active as his judgment of earthly things is more true when he is leaving them so his apprehension of heavenly is more clear when he draws nigh to them the approach of Death proves an enlivening to his Faith he hath the fairest view of the Crown of Glory when his Lord is about to set it on his head the same thoughts indeed he then hath which before he had only more clear and affecting they are at the last there being less to interrupt or discompose him It were hard to say that all the Comforts and Joyes of dying Saints and Martyrs have been meer Delusions and Cheats and yet so they must be if the apprehensions they have had of heavenly things were but Fancies and Ravings But to pass this by it will sufficiently evince the reality of a Christians Faith if we can make it appear that the
this in our selves and then How we may evidence it in others 1. How may a Believer experience in himself that that Serious Godliness he lives in the Practice of is more than a Fancy 1. See that your Religiousness came into you the right way was wrought in you by the Word of God the power of which ye have found changing your Hearts and reforming your Lives When men leap into Religion they know not how can give no account to themselves of their Conversion or Reformation that the Word which is the Ordinary means God useth in converting Sinners hath had any influence upon them in working such a change it is suspicious that what they take to be Godliness in themselves is not reall that which is unaccountable is most like to be a Fancy True a man may not know the just time when God did work Grace in his heart nor the particular Word which was the Seed of it or which did first draw the heart to a closing with the Promise and subjecting it self to the terms of the Gospel he may not know when the new man was first quickned in him not be able to discern distinctly the first vital motions of Grace in his Soul some may have been wrought on in their Education by which they have been restrained from more gross Sins and influenced to some diligence in Religious duties and in them the passing from one extream to the other from a state of Nature to a state of Grace may not be so remarkable and therefore not so easily discerned However a change they find and that the Word hath wrought it whch they have experienced Effectual in many things it hath been the means at one time or other of enlightning their minds melting their hearts exciting their affections directing their ways and refreshing their Spirits though they cannot say what truth wrought the first degree of Grace yet they can say such and such truths have had an influence upon them and promoted the work whenever it was wrought such a Command quickned them to their Duty another brought them off from some evil way another helped them when they were tempted such a Promise supported them when burdened eased them when troubled or comforted them when cast down and so what good they have done the Word hath put them upon it what evil they have escaped that hath kept them from it what refreshment they have had that hath brought it in They know they are in their journey to Heaven and that they do not Dream that they are so because if they cannot tell which was absolutely the first step they took in the way yet they are sensible of many Stages they have travelled many removes they have made what accidents have befallen them what difficulties they have met with what Guide they had what directions were given them their journeying agrees with the map of their way the Word hath been a light to their Feet and a Lamp to their Paths * Psal 119.105 that hath still gone before them and conducted them in their march and their steps have been ordered according to it †Psa 119.133 they have not taken up a Religion at a days warning not passed from being prophane and worldly to be even superstitiously strict all upon a suddain without being able to give a reason of so great a change Look therefore to the way of Gods working upon you and the means he made use of in it and though you cannot trace the workings of his grace in all the particular steps he hath taken yet ye may conclude it to be his Work and not your own fancy because it was wrought in his way and by his Word which is his usual Instrument in it 2. See to your Faith as to the Foundation of it and the Effects of it that it be rightly grounded and rightly qualified built upon the Word and fruitfull in good works 1. See to the Foundation of it that it be the Word it self and not your own mistakes about it When men misunderstand the Scripture and so believe it they Build on their own Errors not Gods Truth and then what they call Faith is but a Fancy as not being grounded on the Word of God but their own Conceits See therefore that ye rightly understand what ye profess to believe and know the mind of God in the Word and so indeed believe what he speaks not what you imagine See that your Faith respect Commands as well as Promises Duties as well as Priviledges what you are to do as well as what you are to expect God joyns both together and if you seperate them you set up a Conceit of your own instead of his Truth Take heed of believing Promises as absolute when they are conditional or when made with some limitations or restrictions or when they suppose the use of some means prescribed by the Command in such cases men may think they believe when they do not there being no right Object for their Faith they believe what God never spoke This fallacy appears when men apply Promises to themselves but overlook the Condition or the Command annexed as suppose believe they shall be Pardoned though they never desire to be purged shall find mercy though they do not forsake Sin contrary to the tenour of the Word Prov. 28.14 or that they shall see God though they do not follow after holiness contrary to Heb. 12.14 And so when they believe one promise and not another the Promise of Justification but not of Sanctification when yet there is a connexion between them and to whom one belongs the other belongs too In a word let your Faith take in its Object in the whole Latitude there being the same reason Gods Authority for your believing one truth as well as another 2. See to the Effects and Fruits of it the reality of it must be proved by the fruits of it a Barren Faith is a dead Faith and indeed if any Faith be a Fancy it is the Faith of those that live destitute of Holiness and under the Dominion of Sin and yet expect Eternal Salvation bring forth no Fruit to Holiness and yet hope the End will be Everlasting life Faith will work as long as it lives and where there is no Fruit you may be sure there is no Root if it Act not it lives not 3. Therefore look to your Obedience too not only that it be as in the former but that it be Right and such as it should be that is Regular Vniversal Spiritual for otherwise it is not reasonable 1. Regular such as the Word of God calls for and hath its warrant from thence whatsoever we do in the things of God and what we would have look'd on as Acts of Obedience should be done with a respect to Gods Commands and not of our own heads Obedience it is not if it be not Commanded Men may do many seemingly good things and place Religion in them and think they please God by
because they think they do not live and act as they should do that believe such weighty Truths and expect such great things as they profess they do If therefore your Conversation be correspondent to your Faith you take away the great Cause of their cavilling with you and slandering your Profession 2. More particularly Be as much in acting for God as speaking for him Not only commend his wayes but walk in them not only plead his Cause verbally but really by being in your proper Sphere active for it not only speak well of them that are good but do good to them Many will speak for God and good men but when it comes to doing there is an end of their goodness they will not stir a step not part with a penny they can say as Jam. 2.16 Be thou filled and be thou warmed and yet not give them those things that are needful to the Body they will be Religious as far as good words will go which cost them nothing but are loath to be at the charges of doing any real good How many have their Tongues tipt with good discourse whose Lives are unfruitful as to good works See therefore that your actions keep pace with your words that your Religion do not consist meerly in talking that will be a sign it is either fantastical or hypocritical when the Fruit of it reacheth no further than the Tongue it is odds if the root reach any deeper than the head but when your Religion appears in action your Enemies themselves will confess the reality of it 3. Be as diligent in and make as much Conscience of the Duties of the second Table Righteousness and Mercy in their place and order as those of the first Without this your Religion cannot be real and then no wonder if men think it not real Jam. 1.6 Pure Religion and undefiled in the sight of God and the Father is this to visit the Fatherless and the Widdow in their Affliction c. In the sight of God God himself that searches the Hearts yet having given men such a Law as may govern their owtuard as well as inward man and influence them in those things which relate to their Neighbour as well as which relate to himself doth accordingly look to their outward Carriage toward men as well as the inward respect they bear to him and so expects the fruits of Righteousness in their Lives as well as the root of Piety in their Hearts That holy Principle he hath put within them is such as extends to their Conversation outwardly and not to the inward frame of their Hearts alone and so the reality of it in it self must be evidenced by the power of it in its effects Now if these external actings where opportunities and means are are requisite to ascertain the Truth of Godliness in the Heart as to its very being we may be sure they are no less necessary as indications of it in the sight of men The World which is apt to traduce you as Hypocritical or Fanatical in Religion will be best confuted by your Carriage in those things which relate to themselves and from which some benefit redounds to them If men see you Just and Righteous and Merciful in your dealings with and behaviour toward others Helpful toward them that want you Pitiful to them in their Misery c. what is in your Hearts and Minds they cannot see but they will be more ready to judge well of it because they see so good Effects of it what they see they will think is real because it is sensible True indeed the first place is due to the Moral Duties of Gods immediate Worship prescribed in the first Table but yet those of the second must accompany them or you will never be able to prove the reality of your Christianity or reasonableness of your Practice to your selves and much less to others They must and will judge of what is within by that which appears without of what they do not see as your Faith and inward Holiness they do not by that which they do see 4. Be most diligent in those Duties which all own to be Duties wheof the first or second Table those which are confessedly Moral and which your Enemies themselves cannot deny to be Duties Some Duties have an intrinsick Loveliness in them and are of good report †Phil. 4.8 even among those themselves that are but Carnal These carry Conviction along with them and if you be diligent in the Practice of them you will have the Consciences of your Adversaries take part with you and their Judgments to applaud you when perhaps their Malice censures you and their Lusts oppose you you will have something within them to bear testimony to you and when they do not love you yet they cannot condemn you 5. Labour to out do and excell others in the World in all those good things in which they excell most Whatever you see praise-worthy in any though Enemies do it and outdo them in it If they be just do you be more just either more exactly or more universally or more constantly so If they be temperate and sober if it be possible go beyond them in it if they be Charitable be you more Charitable if they be Humble Meek Gentle Courteous endeavour to excell them in each if you think that cannot be in some cases yet it is but in some and may you not exceed them as to the general course and whole of a moral Conversation Labour then to make it appear that a Nobler Principle out of which you act an higher End at which you aim and a more perfect Copy after which you write can raise and heighten you to a pitch above any thing not only that Fancy might do in you but natural Conscience or moral Virtue in them And though the best and highest of such moral performances in your external Conversation might be in themselves but insufficient arguments as to your own personal satisfaction of the truth of Grace in your hearts yet your overtopping others in what they excell most or in the main of your Life and Practice may be an argument ad hominem and be a means to silence Enemies and stop their mouths it may be convince their judgments or if it do not make them acknowledge what you do to proceed from a supernatural Principle it may however force them to own it as coming from something more than a Conceit or Fancy 5. Be diligent in those Duties the performanee of which hath least Connexion with a secular Interest So Christ commands Luk. 6.35 Love your Enemies and do good and lend hoping for nothing again Sowe good Seed though upon barren ground and which is like to yield but a poor Harvest Buy the Truth and never sell it though you should for the present be losers by it Nay follow it at the heels though it should kick out your teeth They that do good to others only from whom they expect good give
them with acting out of Fancy or humour or any thing but a fixed and stable Principle Besides what hath been spoken by way of Direction in answer to the Question some further Improvment of this Doctrine may be made Vse 2 1. By way of Information If true Christians may give an account of their Christianity 1. They then are no true Believers no true Christians of whose Religion no good account can be given either how they came by it or whereon it is grounded 1. How they came by it when they pretend to be Saints but cannot in the least tell how they came to be Saints have found no real change in themselves are the same they have alwayes been they have they think loved God and believed in Christ and had hopes of Heaven ever since they can remember but know not how any of these things were wrought in them or by what means such a Faith I dare say is but a Fancy and so is their Hope and their Love and whatever Grace they pretend to 2. Whereon it is grounded 1. When their Faith is not rightly grounded it is no better than a Fancy When it is built on the Authority of a Church or the Traditions of men and not on the Word of God or on the Word misunderstood or misapplied or divided or maimed when they believe Promises without respect to Commands believe Christ is their Saviour and yet never receive him to be their Lord believe they shall See God though they be not pure in Heart follow not after Holiness and such indeed is the Faith and Hope of Prophane Worldlings and whoever live in Contradiction to Gods Commands and yet expect the benefit of his Promises 2. When their Practice is not rightly grounded it is no better than Folly how fair soever and plausible it may seem When men set up a Religion meerly of mans devising contrive new wayes of Worshipping God which he himself never appointed and so indeed impose upon him and prescribe to him what they think must certainly please him This is unreasonable for men to think that their Inventions or others Traditions can be more acceptable to God than his own Institutions that Sacrifice can go further than Obedience would have done They would themselves be served according to their own minds and not their Servants pleasure and why should not God They would not have their Commands neglected that their Servants Will might be performed and how foolish is it then to adhere to their own Inventions though with the slighting of Gods Institutions and yet how few be there that are so addicted to Humane Observances but they are careless of Gods Appointments Gods Commands being the Great and only Warrantable reason of all Divine Worship whatever Worship is uncommanded cannot be but unreasonable 2. How great is their sin that Question nay Deride the Grace that is in Believers as not being a real thing count the most Serious powerfull Godliness to be no better than Humour of Fancy All the Religion they own consists but in a few outward Forms or some moral Actions and whatever is above this they look upon as not real and so they leave us a Lamentably empty Religion when they condemn our Faith as Fancy our Practice as Folly and casheer all our Comforts as meer Delusions This usually proceeds either 1. From the Atheism and Infidelity of such mens Hearts some Question all Religion and so the true Religion among the rest they are themselves for none and therefore Quarrel with all they think all Religion is but Fancy or Policy and so the Christian Religion too They do not really believe the Grounds of Christianity and therefore laugh at them that do 2. Or from Pride and Conceitedness of their own Wisdom and Reason they magnifie their own Notions are in love with their own Wisdom and so contemn all else like the Athenians Acts. 17.18.32 that laugh'd when they heard of Jesus and the Resurrection The high Opinion they have of their Reason makes them deny the reality of Faith what they cannot themselves comprehend they will not believe nor allow others to do it they will scarce allow of any thing between Demonstration and Fancy and this makes them Innovate so much in Religion and Scoff at the Faith by which they should be Saved 3. Or from Ignorance of Spiritual things and their not Experiencing the Power of Grace in their own Hearts They will believe nothing in Religion but what they have themselves felt They never found the Light of Divine Truths shining into their dark Minds and overcoming their Carnal Reason nor the Power of Grace renewing their Wills and subjecting them to Gods Will breaking the force of their sinfull Inclinations mortifying their Lusts regulating their Affections changing the habitual temper and disposition of their Spirits nor the Efficacy of Faith in the Purification of their Hearts their resting upon the Promises cleaving to Christ and fetching in supplies of the Spirit from him nor the Love of God shed abroad in their Hearts enlarging them in Duties quickning them in his wayes supporting them under Burthens strengthning them against Temptations and comforting them under Afflictions and therefore they Question all these things and take them to be nothing else but canting Phrases and unaccountable Fancies A man that never was at Rome or Constantinople might at the same rate deny there ever were such places one that never tasted Honey might deny it to be sweet or a blind man laugh at Colours because he never saw them though contrary to the Experience of thousands that had with as much reason as they who live meerly by Sense and never Experienced any better pleasures deny a higher Principle by which Believers are acted and more Spiritual Comforts which they enjoy Vse 2 Of Exhortotion 1. Labour to Experience the reality of your Religion in your selves So live as that you may not be deceived and may know that you are not So act Grace as that you may feel it working and from thence conclude the Principle to be in you and may tast the sweetness of the comforts it brings with it Labour to be fully satisfied that you do not live by Fancy and act by Fancy think you believe and hope when you do not that Grace in you is as real a Principle as Reason is 1. This becomes you as reasonable Creatures as such you should know the reason of your own Actings upon what Grounds you do what you do and believe what you believe You would think a man very weak and foolish in the concernments of this present Life that could give himself no account of his own Actions or expectations should have high hopes of great things but not tell why he entertained them How unreasonable then is it for a man to hope for greater things in the other Life to engage in a Religious Course be diligent in Duties deny himself as to his Worldly Interest and yet not know why he doth so 2. It
Endeavours used by Satan for our Souls so does Satan to gain the Soul fas est ab hostes doceri We may learn this from our greatest Enemy that our Souls are worth all our care and pains in keeping being our Adversary the Devil thinks no pains too great to get them 1 Pet. 5.8 He goeth up and down seeking whom he may devour He compasses the Earth as we may read in the book of Job Job 1.7 Job 2.2 He had considered Job and so considers all others what temptation is likest to prevail what their tempers and distempers are what traps will take some and what snares others He knows our beloved sins and dresses them up so as we might be loath to part with them He did not desire to go into the herd of Swine that he might destroy them but that by that means he might tempt their owners as indeed it took effect the Gadarens preferring their Swine before their Souls or their Saviour When our Saviour came to cast him out of any one the Devil was tormented Why art thou come to torment us they cry it was not because they were forced to leave their Bodies but because by that means he should have no such opportunity to mischief their Souls Matth. 8.29 Luke 8.28 Oh this is a torment to Satan to be deprived of our Souls There is not a Sermon we hear but this Evil One is ready to take away the seed as soon as ever it is sown Matth. 13.19 there is not a Prayer we make but these fowls of air attend to light upon the Sacrifice and hardly can they be driven away Gen. 15.11 Wheresoever we are whatsoever we do the Devil attends and waits for advantage against us that he might but gain our Souls And oh that men were but so industrious to preserve their Souls as Satan is to ruine them The Philistines are upon thee and doest thou sleep The Thieves are up that intend to rob thee and doest not thou arise Satan does not do all this for nothing or for that which is worth but little This Eagle does not catch at Flyes he hunts for the precious Soul 4. The duration of our Souls 4. There is one Argument more to prove the Excellency of our Souls and that is if you consider their duration or lasting It is as a dead colour upon all the beauties and glories in the World that they are fading there is a worm at the root of the Gourd which men delight in and set with greatest content under Insomuch as 't is not yet resolved whether our comfort is greater whilst we have these outward things or our grief when we part from them to be sure the one must needs bear proportion unto the other and the more any thing is loved the loather we are to leave it Now that the Soul transcends in this respect the World and all that is in it It being to remain when they shall be no more may appear from the nature of the Soul which admits not those contrary qualities which acting upon one another destroy their subject in which they are There are many Treatises to prove the Immortality of the Soul which I will not so much as mention only one Argument Bernard uses Libro de Anima because I find it not elsewhere I shall set down here Immortalis anima est quoniam cum ipsa sibi vita sit sicut non est quo cadat à se sic non est quo cadat à vita The Soul of man being life unto its self as it cannot part with its self so it cannot part with its life the body therefore dyes because it hath its life not in its self but from the Soul which it may be severed from but the Soul lives not by vertue of its union with the Body but the Body lives by vertue of its union with the Soul I am the less intent upon my proving of this because all thinking men do grant it Nay it is an Antecedent verity to the Christian Religion unless our Souls be immortal our faith is vain and all those absurdities will follow which the Apostle reckons up 1 Cor. 15. as the consequents of denying the Resurrection of the Body Nay unless the Soul be immortal all Religion is but imposture and we are design'd upon and abused when we are call'd upon and perswaded to the worshipping and serving of God so that it is indeed as necessary forus to believe our Souls to be immortal as it is necessary for us to believe that there is a God and either a good man's hope or a wicked mans fears are sufficient Evidences of both That there is another life or a future state after this life a good man would not but believe and a wicked cannot but believe They are only inconsidering debauched men whose Lusts and Sins have made it greatly their Interest that they might dye like Beasts as well as they have lived like them Who did ever seem to question it I say seem to question it for their surda vulnera the wounds that Conscience makes in them would not pierce so deep nor look so sadly if they had such a lenitive as the thoughts that they might not be felt in the other world But o th Eternity Eternity What a shrill and dismal noise do it make in a wicked man's ear or heart rather when heard or thought on and on the contrary what melody is it to a gratious man to hear that his Soul is immortal and his Crown incorruptible But the Text supposes the Soul may be lost and what is that else Objection but that it dyes The Soul indeed may be lost and dye in a figurative sense Answer There is a great resemblance betwixt the death of the Body and that of the Soul The Body dyes when it is separated from the Soul by which it lives And the Soul dyes when it is separated from God who is its life Sicut anima vita est corporis sic Deus vita est animae Bern. Librâ—â— de Anima Take a Soul from the Body the Body stirrs breathes lives no more So if Gods Grace and Spirit be not in the Soul it moves not but is dead in trespasses and sins Sin does that to the Soul which Diseases and Mortal Wounds do to the Body In the day that thou eatest thereof i. e. whensoever thou sinnest thou shalt dye Gen. 2.17 I should here have concluded my Arguments for the preciousness of the Soul but I will add one or two more ad hominem which may affect men most according to what they are usually taken with and perswaded by And therefore 5. In the fifth place The Soul is the cause of that life 5. The Cause of our Life which we so prize and it preserves that body which we so value and certainly then if ye may be Judges your selves it is most considerable What is the Body of the most beloved Person without the Soul a stench and