knowledge of our Interest sitteth us for his Praise Psal 118.28 Thou art my God and I will praise thee thou art 〈◊〉 God I will exalt thee Psal 116.16 17 O Lord truly I am thy servant I am thâ— servant and the son of thine handmaid thou hast â—â—â—sed my bonds I will offer 〈◊〉 thee the sacrifice of thanksgiving and wiâ—â— call upon the name of the Lord His Praisâ— is for the Congregation of his Saintâ— Psal 141.1 2. Let Israel rejoyce in him thâ—â— made him let the children of Zion be joyâ—ful in their King Psal 148.13 14 Let them praise the name of the Lord for his name alone is excellent his glory iâ— above the earth and heaven He also exalteth the horn of his people the Praise of all his Saints even of the children of Israel 〈◊〉 people near unto him Psal 132.16 I will also cloath his priests with salvation and his Saints shall shout aloud for joy Praise is a work so proper for the Saints and Thanksgiving must be fed with the knowledge of your mercies that Satan well knoweth what he shall get by it and what you will lose if he can but hide your mercies from you The height of his malice is against the Lord and the next is against you and how can he shew it more then by drawing you to rob God of his Thanks and Praise when he hath blessed and enriched you with the chiefest of his mercies Labour therefore Christians to know that you have that Grace that may be the Matter and Cause of so sweet and acceptable an employment as the Praises of your Lord. 13. Moreover you should consider that without the knowledge of your interest in Christ you cannot live to the honour of your Redeemer in such a measure as the Gospel doth require The excellency of Gospel mercies will be veiled and obscured by you and will not be revealed and honoured by your lives Your low and poor dejected spirits will be a dishonour to the faith and hope of the Saints and to the Glorious inheritance of which you have so full a prospect in the promises If you take the son of a Prince in his infancy and educate him as the son of a plowman he will not live to the honour of his birth which he is not acquainted with The heirs of Heaven that know not themselves to be such may live like the heirs of Heaven as to uprightness and humility but not in the triumphant Joy nor in the couragious boldness which becometh a Believer What an injury and dishonour is to our Redeemer that when he hath done and suffered so much to make us happy we should walk as heavily as he had done nothing for us at all Anâ— when he hath so fully secured us of eveâ—â—lasting happiness and told us of it so eâ—â—presly that our Joy may be full we shouâ—â— live as if the Gospel were not the Gospel 〈◊〉 such things had never been promised or râ—â—vealed When Heaven is the Object aâ—â— the promise of God is the groundwork 〈◊〉 our faith we should live above all earthâ—â— things as having the honours and pleasure of the world under our feet accountinâ— all as loss and dung for the excellency of 〈◊〉 knowledge of Jesus Christ Phil. 3.8 whoâ— we should love though we have not seen him in whom though now we see him not yet bâ—â—lieving we should rejoyce with joy unspeakaâ—ble and full of glory as those that 〈◊〉 receive the end of their faith the salvation oâ— our souls 1 Pet. 1.8 9. And how caâ— we do this if we are still questioning the Love of Christ or our interesâ— in it Believers should with undaunted resolution charge through the armies of temptation and conquer difficulties and suffer for the name of Christ with joy accounting it a bessed thing to be persecuted 〈◊〉 righteousness sake because that theirs iâ— the kingdom of Heaven Because of the greatness of the Reward they should rejoyce and be exceeding glad Matth. 5.10 12. And how can they do this that believe not that the Reward and Kingdom will be theirs The Joys of faith and confidence on the promise and strength of Christ should overcome all inordinate fears of man For he hath said I will never fail thee nor forsake thee So that we may boldly say The Lord is my helper and I wiâ—l not fear what man shall do unto me Heb. 13.5.6 And how can we do this while we are questioning our part in the Christ and promise that we should thus boldly trust upon 14. Lastly consider that the knowledge of your part in Christ may make all sufferings easie to you You will be so much satisfied in God your portion as will abate the desires and drown the Joys and sorrows of the world You will judge the sufferings of this present time unwâ—rthy to be compared to the Glory that shall be revealed in us Rom. 8.18 You will choose rather to suffer affliction with the people of God then to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches then the treasures of the world as having respect to the recompence of reâ—ward Heb. 11.25 26. All this must bâ— done and will be done by true believers that have an assurance of their own sinceâ—rity They must and will forsake all and take up the Cross and follow Christ in hopâ— of a Reward in Heaven as it is offered theâ— in the Gospel when they know their speciaâ— interest in it For these are Christs termâ— which he imposeth on all that will be hiâ— Disciples Luk. 14.33 18.22 24 25. But you may certainly perceive that iâ— will be much more easie to part with all and undergoe and do all this wen we have the great encouragement of our assured inetrest then when we have no more but the common offer To instance in some particulars 1. Do you live where serious Godliness is derided and you cannot obey the word of God and seek first the Kingdom of God and its righteousness without being made the common scorn and the daily jeast and by-word of the company Let it be so If you know that you have Christ within you and are secured of the everlasting Joys will you feel will you regard such things as these â— shall the jeast of a distracted miserable fool abate the joy of your â—ssured happiness Princes and noblemen â—ill not forsake their dominions or Lord-ships nor cast away the esteem and â—omfort of all they have because the poor â—o ordinarily reproach them as Proud â—â—merciful oppressors They think they may bear the words of the miserable while â—hey have the the pleasure of prospe And shall not we give losers leave to â—alke We will not be mockt out of the comfort of our health or wealth our habitaâ—ions or our friends and shall we be mockt â—ut of the comfort of Christ and of the presence of the comforter himself If they that go naked deride you for having cloaths and they
THE MISCHIEFS OF Self-Ignorance AND THE BENEFITS OF Self-Acquaintance Opened in Divers Sermons at Dunstan's-West And Published in answer to the Accusations of some and the Desires of others By Richard Baxter For if a man think himself to be something when he is nothing he deceiveth himself But let every man prove his own work and then shall he have rejoycing in himself alone and not in another For every man shall bear his own burden 〈◊〉 Printed by R. White for F. Tyton at the three daggers in Fleet-street 1662. 〈…〉 To the right Honourable Anne Countess of Balcarres c. Madam THough it be usual in Dedications to proclaim the honour of inscribed names and though the proclaiming of yours be a work that none are like to be offended at that know you they esteeming you the honour of your â—â—x and nation yet that you may see I intend â—ot to displease you by any unsafe or unsaâ—oury applause I shall presume here to lay 〈◊〉 double dishonour upon you The one by â—refixing your name to these lean and hasty â—ermons The other by laying part of the â—ame upon your self and telling the world â—â—at the fault is partly yours that they are â—â—â—blished Not only yours I confess For had it not been for some such auditors as Christ had Luk. 20.20 and Mark 12.13 and for the frequent reports of such as are mentioned Psal 35.11 I had not written down all that I delivered and so had been uncapable of so easily answering your desires But it was you that was not content to hear them but have invited them to recite their message more publikely as if that were like to be valued and effectual upon common hearts which through your strength of charity and holy appetite is so with yours My own thoughts went in the middle way neither thinking as those that accused these Sermons of injurious tendencie against I know not whom or what that have been so long in contention that they dream they are still contending and fancie every word they hear from those that their uncharitableness calleth adversaries to signifie some hostile terrible thing as the scalded head doth fear cold water nor yet did I thinke them worthy to be tendered by such a publication to the world But valuing your judgement and knowing that the subject is of great necessity though the manner of handling be dull and dry I hope it may be profitable to some and I find nothing in it to be hurtful unto any anâ— therefore submit and leave you both to bear the blame and take the thanks if any be returned I perceive you value the subjects which you have found in the practice of your soul to be most useful As they that know God would fain have all others to know him so those that know themselves do love the Glass and would have others to make use of it I wonder not if your experience of the benefits of self-acquaintance provoke you to desire to have more partakers in so profitable and so sweet aâ—knowledge Had you not known your self you had never known your Saiviour your God your way and â—our end as you have done you had never â—een so well acquainted with the symptomes â—nd cure of the diseases of the Soul the â—ature and exercise of grace the way â—f mortification and the comfortable â—upports refreshments and fore-tasts of â—eavenly believers you had never so clearly â—â—en the vanity of all the pomp and fulness â—f the world nor so easily and resolutely deâ—ised its flatteries and baits nor so quietly â—â—rn variety of afflictions nor imitated â—oses Heb. 11.25 26. nor received the 〈◊〉 Character Psal 15. He that is a stranger 〈◊〉 himself his sin his misery his necessity c. is a stranger to God and to all that might denominate him wise or happy To have taken the true measure of our capacities abilities infirmities and necessities and thereupon to perceive what is really BEST FOR VS and most agreeable to our case is the first part of true practical saving knnowledge Did the distracted mindless world consider what work they have at home for their most serious thoughts and care and diligence and of what unspeakable concernment and necessity it is and that men carry within them the matter of their final doom and the beginning of endless Joy or sorrows they would be called home from their busie-idleness their laborious-loss of precious time and unprofitable vagaries and would be studying their hearts while they are doting about a multitude of impertinencies and would be pleasing God while they are purveying for the flesh and they would see that it more concerneth them to know the day of their salvation and now to lay up a-treasure in Heaven that they may die in faith and live in everlasting Joy and Glory than iâ— the crowd and noise of the ambitious covetous voluptuous Sensualists to run after a feather till time is past and mercy gone and endless woe hath unexpectedly surprized them Yet do these dead men think they live because they laugh and talke and ride and goe and dwell among gnats and flies in the sun shine and not with worms and dust in darkness They think they are awake because they dream that they are busie and that they are doing the works of men because they make a pudder and a noise for finer cloaths and larger room and sweeter morsels and lower congees and submissions than their poorer undeceived neighbours have They think they are sailing to felicity because they are tossed up and down And if they can play the Jacks among the fishes or the wolves or foxes in the flocks of Christ or if they can attain to the honour of a Pestilence to be able to do a great deal of â—urt they are proud of it and look as high â—s if they saw neither the Grave nor Hell â—or knew how quickly they must be taken down and laid so low that the Righteous shall see it and fear and laugh at â—hem saying Lo this is the man that made not God his strength but trusted in â—he abundance of his riches and strengthâ—ed himself in his wickedness Psal 52. â— 7. Behold these are the ungodly that â—rosper in the world and increase in richâ—s surely they are set in slippery places and cast down to destruction and brought to desolation as in a moment and utterly consumed with terrors As a dream when one awaketh so O Lord when thou awakest thou shalt despise their image Psal 73. Though while they lived they blessed themselves and were praised by mâ—n yet when they die they carry nothing away their glory shall not descend after them like sheep they are laid in the grave death shall feed on them and the upright shall have dominion over them in the morning Man in honour abideth not he is like the beasts that perish This their way is their folly yet their posterity approve their sayings Psal 49. As the proverb is At last the wolfs skin is
their sin and misery that now are Pharisaically confident of their integrity How many would seek to faithfull Ministers for advice and enquire what they should do to be saved that now deride them and scorn their counsell and cannot bear their plain reproof or come not near them How many would ask directions for the cure of their unbelief and pride and sensuality that now take little notice of any such sins within them How many would cry day and night for mercy and beg importunatly for the life of their immortall souls that now take up with a few words of course instead of serious fervent prayer Doe but once know your selves aright know what you are and what you have done and what you want and what 's your danger and then be prayerless and careless if you can Then sit still and trifle out your time and make a jeast of holy diligence and put God off with lifeless words and complements if you can Men could not thinke so lightly â—nd contemptuously of Christ so unworâ—hily and falsly of a holy life so delightfully of sin so carelesly of Duty so fearlesly of Hell so senslesly and atheistically of God and so disregardfully of Heaven â—s now they do if they did but throughly know themselves ANd now Sirs me thinks your consciences should begin to stir and your thoughts should be turned inwards upon your selves and you should seriously consider what measure of acquaintance you have at home and what you have done to procure and maintain such acquaintance Hath Conscience no Vse to make of this Doctrine and of all that hath been said upon it Doth it not reprove you for your self neglect and your wanderings of mind and your aliene unnecessary fruitless Cogitations Had you been but as strange to your familiar friend and as regardless of his acquaintance correspondencie and affaires as too many of you have been of your Own you may imagine how he would have taken it and what Use he would have made of it some such Use it beseemeth you to make of estrangedness to your selves Would not he ask What is the matter that my friend so seldom looketh at me and no more mindeth me or my affaires What have I done to him How have I deserved this What more beloved company or employment hath he got You have this and much more to plead against your great Neglect and Ignorance of your selves In order to your conviction and reformation I shall first shew you some of those Reasons that should move you to Know your selves and consequently should humble you for neglecting it and then I shall shew you what are the Hinderances that keep men from self-acquaintance and give you some Directions necessary to attaine it In generall consider it is by the Light of knowledge that all the affairs of your souls must be directed And therefore while you know not your selves you are in the dark and unfit to manage your own affairs your Principall error about your selves will have influence into all the transactions of your lives you will neglect the greatest duties and abuse and corrupt those which you think you do performe While you know not yourselves you know not what you do nor what you have to do and therefore can do nothing well For instance 1. When you should Repent of sin you know it not as in yourselves and therefore cannot savingly Repent of it If you know in generall that you are sinners or know your gross and crying sins which Conscience cannot overlook yet the sins which you know not because you will not know them may condemne you How can you Repent of your Pride Hypocrisie Self-love Self-seeking your Want of love and feare and trust in God or any such sins which you never did observe Or if you perceive some sins yet if you perceive not that they reign and are predominant and that you are in a state of sin how can you Repent of that estate which you perceive not Or if you have but a sleight and superficiall sight of your sinfull state and your particular sins you can have but a superficiall false Repentance 2. If you know not yourselves you cannot be duely sensible of your misery Could it be expected that the Pharisees should lament that they were of their Father the Devill as long as they boasted that they were the Children of God Joh. 8.41 44. Will they lament that they are under the wrath of God the curse of the Law and the bondage of the Devill that know not of any such misery that they are in but hope they are the heirs of heaven What think you is the reason that when Scripture telleth us that few shall be saved and none at all but those that are new creatures and have the Spirit of Christ that yet there is not one of many that is sensible that the case is theirs Though Scripture peremptorily concludeth that They that are in the flesh cannot please God and that To be carnally minded is death Rom 8.6 7 8. and that Without holyness none shall see God Heb. 12.14 and that all They shall be damned that believe not the truth but have pleasure in unrighteousness 2 Thes. 2.12 and that Christ will come in flaming fire takeing vengeance on them that know not God and that obey not the Gospell of our Lord Jesus Christ who shall be punished with everlasting destruction from the presence of the Lord and the glory of his power when he shall come to be glorifyed in his saints and admired in all them that do believe 2 Thes 1.7 8 9 10. And would not a man think that such words as these should waken the guilty soul that doth believe them and make us all to look about us I confess it is no wonder if a flat Atheist or Infidel should sleight them and deride them But is it not a wonder if they stir not those that profess to believe the word of God and are the men of whom these Scriptures speak And yet among a thousand that are thus condemned already I say by the word that is the Rule of Judgement even condemned already For so God saith Joh. 3.18 how few shall you see that with penitent tears lament their misery How few shall you hear with true remorse complain of their spiritual distress and cry out as those that were pricked at the heart Act. 2.37 Men and Brethren what shall we do In all this Congregation how few hearts are affected with so miserable a case Do you see by the tears or hear by the complaints of those about you that they know what it is to be unpardoned sinners under the wrath of the most holy God! And what is the matter that there is no more such lamentation Is it because there are few or none so miserable Alas no. The Scripture and their worldly fleshly and ungodly lives assure us of the contrary But it is because men are strangers to themselves They little think that its themselves that
And I hope you will confess that you cannot be pardoned and saved without a Saviour and therefore that as you need a Saviour so you must have a special interest in him It is as certain that Christ saveth not at all as that he saveth any For thâ— same word assureth us of the one and 〈◊〉 the other Quest 2. But if you confess that once you were children of wrath my next Question is Whether you know how and wheâ— you were delivered from so sad a state or at least Whether it be done or not Perhapâ— you 'le say It was done in your Baptism which washeth away Original sin But granting you that all that have a Promise of pardon before have that promise sealed and that pardon delivered them by Baptism I ask you Quest 3. Do you think that Baptism by water only will save unless you be also baptized by the spirit Christ telleth you the contrary with a vehement asseveration John 3.5 Verily verily I say unto thee except a man be born of water and of the spirit he cannot enter into the Kingdom of God And Peter tels you that it is not the putting away the filth of the flesh but the answer of a good conscience towards God 1 Pet. 2.21 If therefore you have not the spirit of Christ for all your Baptism you are none of his Rom. 8.9 For that which is born of the flesh is but flesh and you must be born of the spirit if you will be spiritual John 3.6 I shall further grant you that many receive the spirit of Christ even in their infancy and may be savingly as well as Sacramentally then Regenerate And if this be your case you have very great cause to be thankfull for it But I next enquire of you Quest 4. Have you not lived an unholy carnal life since you came to the use of reason Have you not since then delcared that you did not live the life of faith nor walk after the spirit but the flesh If so then it is certain that you have need of a Conversion from that ungodly state what ever Baptism did for you And therefore you are still to enquire whether you have been converred since you came to age And I must needs remember you that your Infant Covenant made in Baptism being upon your parents faith and consent and noâ— your own will serve your turn no longer then your Infancy unless when you come to the use of Reason you renew and own that Covenant your selves and have a personal faith and Repentance of your own And whatever you received in Baptism this must be our next enquiry Quest 5. Did you ever since you came to age upon sound Repentance and renunciation of the flesh the world and the devil give up your selves unfeignedly by faith to God the Father Son and Holy Ghost and shew by the performance of this holy Coâ—venant that you were sincere in the making of it I confess it is a matter so hard to most to assign the time and manner of their Conversion that I think it no safe way of trial And therefore I will issue all in this one Question Quest 6. Have you the Necessary parts of the New Creature now though perhaps you know not just when or how it was formed in you The Question is Whether you are now in a state of sanctification and not Whether you can tell just when you did receive it He that would know Whether he be a Man must not do it by remembring when he was born or how he was formed but by discerning the Rational nature in himself at present And though Grace be more observable to us in its enterance then Nature as finding and entering into â— discerning subject which Nature doth not Yet it beginneth so early with some and so obscurely with others and in others the preparations are so long or notable that its hard to say when special grace came in But you may well discern Whether it be there or not and that is the Question that must be resolved if you would know your selves And though I have been long in these exhortations to incline your Wils I shall be short in giving you those Evidences of the Holy Life which must be before your eyes while you are upon the trial In summ If your very hearts do now unfeignedly consent to the Covenant which you made in Baptism and your Lives express it to be a true Consent I dare say you are regenerate though you know not just when you first consented Come on then and let us enquire what you say to the several parts of your Baptismal Covenant 1. If you are sincere in the Covenant you have made with Christ You do resolvedly Consent that God shall be your only God as reconciled to you by Jesus Christ Which is 1. That you will take him for your Owner or your Absolute Lord and give up your selves to him as his Own 2. That You will take him for your Supream Governour and Consent to be subject to his Government and Laws taking his Wisdom for your Guide and his Will for the Rule of your Wills and Lives 3. That you will take him for your chiefest Benefactor from whom you receive and expect all your Happiness and to whom you owe your selves and all by way of Thankfulness And that you take his Love and favour for your Happiness it self and prefer the Everlasting Enjoyment of his Glorious sight and Love in Heaven before all the sensual pleasures of the world I would prove the necessity of all these by Scripture as we go but that it is evident in it self these three Relations being Essential to God as our God in Covenant He is not our God if not our Owner Ruler and Benefactor You profess all this when you profess but to Love God or take him for your God 2. In the Covenant of Baptism you do profess to believe in Christ and take him for your only Saviour If you do this in sincerity 1. You do unfeignedly Beleive the doctrine of his Gospel and the Articles of the Christian faith concerning his Person his Offices and his suffering and works 2. You do take him unfeignedly for the only Redeemer and Saviour of mankind and Give up your selves to be saved by his Merits Righteousness Intercession c. as he hath promised in his word 3. You trust upon him and his promises for the attainment of your Reconciliation and Peace with God your Justification Adoption Sanctification and the Glory of the life to come 4. You take him for your Lord and King your Owner and Ruler by the right of Redemption and your grand Benefactor that hath obliged you to Love and Gratitude by saving you from the wrath to come and purchasing eternal Glory for you by his most wonderfull condescension life and sufferings 3. In the Baptismal Covenant you are engaged to the Holy Ghost If you are sincere in this branch of your Covenant 1. You discern your sins as
but still have the comforts of the presence of my Lord how â—ittle shall I miss them how easily can I â—pare them Silver will be cast by if it â—e set in competition with Gold The company of common acquaintance may be acceptable till better and greater come and then they must give place Men that are taken up with the pleasing entertainment of Christ within them can scarce afford any more then a transient salutation or observance to those earthly things that are the felicity of the carnal mind and take up its desires endeavours and delight when the soul is tempted to turn from Christ to those deceiving vanities that promise him more content and pleasure the comfortable thoughts of the love of 〈◊〉 and his abode within us and our 〈◊〉 with him do sensibly scatter and 〈◊〉 such temptations The presence of 〈◊〉 the great Reconciler doth reconcile 〈◊〉 our selves and make us willing to be 〈◊〉 at home He that is out of love with 〈◊〉 company that he hath at home is 〈◊〉 drawn to go abroad But who can 〈◊〉 to be much abroad that knoweth of 〈◊〉 guest as Christ at home We shall say Peter Joh. 6.68 69. Lord to whom 〈◊〉 we goe thou hast the words of eternal 〈◊〉 and we believe and are sure thou ar◠〈◊〉 Christ the son of the living God Anâ— Matth. 7.4 when he saw him in a 〈◊〉 his Glory Master it is good for us to 〈◊〉 here And if the riches of the world 〈◊〉 offered to draw a soul from Christ that 〈◊〉 the knowledge of his special love and 〈◊〉 sence the tempter would have no 〈◊〉 entertainment then Simon Magus had 〈◊〉 Peter Act. 8.20 Their money perish 〈◊〉 them that think Christ and his graces 〈◊〉 no better then money 10. How easie and sweet would all 〈◊〉 service be to you if you were assured 〈◊〉 Christ abideth in you What delightful 〈◊〉 〈◊〉 might you have in prayer when you â—now that Christ himself speaks for you not 〈◊〉 if the Father himself were unwilling to â—o us good but that he will do it in the 〈◊〉 and for the sake and merits of his son â—hich is the meaning of Christ in those â—ords which seem to deny his intercession â—oh 16.26 At that day ye shall ask in â—â—y name and I say not unto you that I will â—ay the Father for you for the Father â—imself loveth you because ye have loved 〈◊〉 c. I appeal to your own hearts Christians whether you would not be much â—ore willing and ready to pray and wheâ—her prayer would not be a sweâ—ter employment to you if you were sure of Christs â—bode within you and intercession for you â—nd consequently that all your prayers are graciously accepted of the Lord you â—ould not then desire the vain society of â—mpty persons nor seek for recreation in â—heir insipid frothy insignificant discourse The opening of your heart to your heaâ—enly Father and pleading the merits of â—â—rson in your believing petitions for his â—aving benefits would be a more contenting â—ind of pleasure to you Now sweet would meditation be to you â—f you could still think on Christ and all the riches of his kingdom as your own coulâ— you look up to Heaven and say witâ— grounded confidence It is mine and thâ—â— I must abide and reign for ever could yoâ— think of the heavenly host as those that 〈◊〉 be your own companions and of their 〈◊〉 employment as that which must be your 〈◊〉 for ever it would make the ascent of yoâ—â— minds to be more frequent and meditatiâ—â— to be a more pleasant work were you 〈◊〉 assured of your special interest in God 〈◊〉 that all his attributes are by his Love anâ— Covenant engaged for your happiness expeâ—rience would make you say In the mulâ—â—â—tude of my thoughts within me thy comfoâ—â— do delight my soul Psal 44.19 I 〈◊〉 sing unto the Lord as long as I live I 〈◊〉 sing praise to my God while I have my being My Meditation of him shall be sweet 〈◊〉 will be glad in the Lord Psal 104.33 3â— Could you say with full assurance that 〈◊〉 are the children of the Promises and 〈◊〉 they are all your own how sweet would 〈◊〉 reading and meditation on the holy scriptâ—â—â— be to you How dearly would you 〈◊〉 the word What a treasure would yâ—â— judge it your delight would be then in 〈◊〉 Law of the Lord and you would meditaâ—â—â—â— in it day and night Psal 1.2 To find 〈◊〉 grounds of faith and hope and riches of consolation in every page and assuredly to say All this is mine would make you betâ—er understand why David did indite all the 119. Psalm in high commendations of the word of God and would make you join in his affectionate expressions Psal 119.97 98 99. O how I love thy Law it is my Meditation all the day Thou through thy commandments hast made me wiser then mine enemies for it is ever with me Sermons also would be much sweeter to â—ou when you could confidently take â—ome the consolatory part and use our ministry as a help to your faith and hope and â—oy whereas your doubts and fears lest you are still unregenerate will turn all that you â—ear or read or meditate on into food and fuel for themselves to work upon and you will gather up all that tends to your disquietment and say It is your part and cast away all that rendeth to your consolation and say it belongeth not to you and the most comforting passages of the word will be turned into your discomfort and the promises will seem to you as none while you imagine that they are none of yours And the loss of your peace and comfort will not be the worst But this will increase your backwardness to duty 〈◊〉 when your delight in the worship of God 〈◊〉 gone your inclination to it will abate anâ— it will seem a burden to you and be as 〈◊〉 to the stomacks of the sick that with thâ— carefullest preparation and much 〈◊〉 can hardly be brought to get it down 〈◊〉 can bear but little and that which is suited 〈◊〉 their diseased appetites The same I may say of the Sacrament◠〈◊〉 the Lords supper How sweet will i◠〈◊〉 to you if you are assured that the 〈◊〉 Christ that is there represented as broâ—â—â— and bleeding for your sins doth dwell 〈◊〉 in you by his spirit What wellcome enâ—â—â—â—tainment would you expect and find if yâ—â— knew that you brought the feast and 〈◊〉 Master of the feast with you in your 〈◊〉 and had there entirely entertained 〈◊〉 with whom you expect communion in 〈◊〉 sacrament How boldly and comfortâ—â—â— would your hungry souls then feed 〈◊〉 him with what refreshing acts of 〈◊〉 would you there take the sealed 〈◊〉 and pardon of your sins whereas 〈◊〉 you come in fearâ— and doubting and 〈◊〉 take the body and blood of Christ in 〈◊〉 Representations with yoâ—â— hand and moâ—â—â— while you know not whether you 〈◊〉