Christs Sheep that hear his voice and follow his steps and keep by the Shepherds Tents Is this a conceeist that it shall fare better with the Friends of Christ then with his Enemies or that those are the friends of Christ who are the friends of Holiness Is this a conceit that it shall fare better with the servants of Christ then with strangers Or are those the best servants who waste their Talents or bind them up in a Napkin Will Christ say in that day Away thou faithful Servant away from me ye workers of Righteousness You have loved me too much you have pleased me too well you have followed me too close you have given your selves to too much praying too much praising too much fasting you have been too conscientious too tender too watchful too holy you would not be merry and idle and vain you would not go along with your Neighbours to their sporting to their Revellings to their Pleasures but must needs deny your selves and take up your Cross and follow me you could not be content with an Earthly happiness but you must have Glory and Honour and Immortality you could not be content to venture on a groundless hope of Glory but you must needs make sure of it by patient continuance in well-doing Away from me you workers of Righteousness you that have followed me in the Regeneration get you gone get you down to everlasting destruction Will this be the voice of the Judge at that day Will he call to sinners Come ye wantons come ye Wine-bibbers come ye Swearers Lyars Scoffers Whore-masters come ye blessed Crew inherit the Kingdome All this must be so if godliness be but a fancy and do you not yet see Sinners what men of Reason what men of Judgement you are and how much truth or weight there is in your charge against the Saints Oh Christians you see I hope sufficiently how little ground you have to take the least notice of or discouragement from these confident Adversaries who in proclaiming you Phanaticks must proclaim themselves either Infidels or Ideotâ— Thus I have shewed that the principles of Godliness are not Phanatical 2. The Duties and Comforts of Godlinesse are no fancies I shall instance in such duties and those parts of duties which are most obnoxious to this censure the most spiritual duties the most spiritual parts of duties which being most out of fight and above the reach of the carnal world are most of all thus censuted by them I shall mention onely two which indeed are comprehensive of all 1. Worshiping God in the Spirit 2. Walking in the Spirit 1. Worshiping God in the Spirit If this be a fancy the Apostle Paul with the Christians his Contemporaries were the great Phanaticks of their time who saies thus of himself and them Phil. 3. 3. We are the Circumision who worship God in the spirit We are the Circumcision that is We are the People of God we are they who are circumcised with the Circumcision which is without hands circumcised in heart which is all one as if he had said we are Christians who worship God in the spirit Worshipping God in the spirit notes 1. The worship of the soul or heart-worship 2. The worshipping God through his Spirit or in the Holy Ghost 1. The worship of the soul or inward worship and that 1. As it stands in opposition to meet bodily worship I say not as it is oppos'd to bodily worship but to meer bodily worship 2. As it stands in opposition to the Antiquated Jewish worship which was more external pompous and ceremonious We worship God in the spirit that is we worship God in the heart and in the simplicity and plainness of gospel-Gospel-worship heart-Heart-worship is the true worship the worship of the soul is the soul of worship The body without the soul is dead and bodily worship without spiritual iâ— dead worship John 4. 24. God is a Spirit and they that worship him must worship him in Spirit and in Truth The latter word Truth is exegitical of the former Spirit signifying that worshiping in Spirit is worshiping in Truth This is the true worship worship indeed The worship of the body the uncovering of the head the bowing the knee the lifting up of the hands or voice these are but the outside and carcase of worship and so far only capable of being accounted worship as they are helpful to and expressive of the devotions of the soul As bowing of the knee signifies the bowing of the heart as the uncovering of the head either expresses or helps toward the inward reverence of the soul so far as they worship and no farther and even then but improperly so câ—lled But as they stand single and separated from the inward worship they are no worship no more then a carcase is a man but are meer shadows and fansies There is no such Phanatick as the Formalist who whilest with those Heathens Mat. 6. 7. He thinks to be heard for his much speaking doth but play the hypocrite and Lyar Look what the Courtiers Complements are such are the Formalists devotions smooth words tongue-courtefies flâ—ttering salutes fawning cringes Your servant Sir your servant command me what you please I am ready to serve you Here is a great shew of respect and kindness but what is there in it What wise man will regard it And what more is there in the Formalists devotions What is it but meer complementing with the Holy God Very devout and lowly as to all appearance and a great noise is there that such Devotion makes but what is there in it What awe and Soul-reverence of God what heart-striving and wrestling with God what heart-elevation or lifting up the Soul to God is there in all this Is there no such thing as heart-striving and Soul-reverence required in the Worship of God or are these but shadows of worship and is the soul of it onely in the Lips or Knees Doth he whose Soul is poured out in prayer whose Spirit strives with the Lord doth he but pray in conceit worship God in conceit and those whose Eyes and Tongues and Hands onely pray have they gotten the substance are these the true Worshippers Beloved be not deceived God sees not as man sees he sees what is within man he sees what is within our duties they are not shews or sounds that can blinde hiâ— Eye or please his Ear. Ephes 5. 19. Be ye filled with the Spirit speaking to your sâ—lve in Psalmes and Hymns and Sriritual Songs singing and making Melody in your hearts to the Lord. Believe it Christians Heart-musick is the best Church musick Heart-praying and Heart-singing makes the best Melody in the Eares of the Lord of Sabbath My work and intent is not to decry all external worship as useless or unacceptable We must glorifie God in our bodies as well as in our spirits Our Lips must bear their parts in our praises and practises but I would not that you should take the body of
shall prove and make good to you That this godliness in its greatest purity preciseness and spirituality is not such an empty thing but is fully and really that which it asserts it self to be and hath clear foundations in and an evident conformity to that good and acceptable and perfect will of God revealed in the Scriptures The proofs which I shall bring in shall be such as have respect to the special parts of it where I shall make it manifest 1. That the Doctrines and principles of godliness are real Truths 2. That the Duties and comforts of godliness are real Duties and comforts 1. That the Doctrines and principles of godliness are real Truths Wisdom hath her pillars Godliness is not a Castle in the air but is a building which hath foundations Hebr. 6. 1. I shall instance in some of the chief of their principles and shew you 1. Concerning the Being of God and His Holiness That this is a certain truth that there is a God and that he is an holy God and a friend to Holiness If there be any real and evident truth in the world this is a truth that there is a God Aut Deus est aut nihil est Either there is a God or there is nothing We may as well say when we see the Sun and the Moon and Stars and the motions of them when we set the Earth and the several Creatures upon it when we see our selves Men and Women walking up and down thereon that all this is but conceit that our eyes deceive us that our selves and all the things we see are but phantasâ—s and apparitions as wâ— may question whether there be a God Rom. 1. 20. The invisible things of him from the Creation of the world are clearly seen being understood by the things that are made even his eternal power and Godhead And to question whether God be an holy God is the same in effect as to question whether there be a God to conceive that there is a God without Holiness is to imagine that there is a God that is no God Sin is such a defect and imperfection as is utterly inconsistent with such an infinitely perfect Being and to question whether God be a Friend to holiness is to question whether he be a Friend to himself Atheisme whatever the foolish World ignorantly talk is the greatest and most notorious Fanaticism Psal 14. 1. The Fool sayes in his heart there is no God he fancies there is not and Prophaneness that causes men to conceive of God as not so holy and righteous as he is is next to Atheisme Psal 50. 21. These things thou hast done and I kept silence thou thoughtest that I was altogether such a one as thy self but I will reprove thee and set them in order before thine eyes These things thou hast done Thou hast done wickedly hast been a lyar a slanderer a drunkard a partaker with adulterers And I kept silence I let thee alone and did not presently testifie my dislike or displeasure against thee hereupon thou couceitedst because thou wert let alone in thy fin and didst not presently smart for it that I liked it well enough and was altogether such a one as thy self That thou hadst a God after thine own heart after thine own soul that was never the less a friend to thee for that thou wert so great a friend to thy lusts and wickedness Thou thoughtest this such a fooâ—ish conceit thou hast in thy heart I but it was but a conceit I will make thee know that I am another manner of God than thou vainly imaginest I will have my time for thee when I will reprove thee for all thy wickedness and convince thee of thy folly and set all thy sins in order before thee Sinners You that either think that there is no God or because he keeps silence lets you alone in your sins lets you flourish and prosper in your wickednesse thereupon conclude He is a Friend one that favours loosenesse and ungodlinesse he will have his time for you to convince you and reprove you out of these vain conceits and make you know that he hates and detests both you and your wayes and that he loves that holinesse and is a Friend to those holy Ones which for a time he may suffer you to despise and trample upon Rev. 3 9. Behold I will make them of the Synagogue of Satan which say they are Jews and are not but do lye behold I will make them to come and worship at thy feet and to know that I have loved thee You will not now be perswaded but God will make you know whether you will or not that these are they whom he hath loved Please your selves with your own wayes and blesse your selves in your own hearts while you will continue your confidence that God is no such enemy to you that he is not so hard and severe against ungodlinesse as men speak that God is a friend to ignorance formality licentiousnesse and counts such his best Subjects And as for those which make such a talk and such a shew and keep so much ado about holinesse and strictnesse make your selves believe that God is as much against them as you and that he doth not like that men should be so fearful of sin and watchful against sin and zealous for holinesse that he likes those best that will take their ease and their liberty and their pleasure Yet know that God will have his time for you to make you of another mind when he shall come to reckon with you to reprove you and â—â—t your sins in order before you 2. The Doctrines concerning Sin are certain Truths I shall mention but these four 1. That man is a Sinner 2. That sin is the greatest of evils 3. That spiritual sins are the greatest of sins 4. That sin is the root of all misery 1. That Man is a sinner A sinner by nature a Sinner by practice in a sinful state 1 John 5. 10. The whole world lyeth in wickednesse Running on in a sinfuli course Psal 14. They are all gone out of the way that he is universally sinful this sowre leav◠〈◊〉 hath leavened the whole lump every part of man head heart hands and inside outside all are full of wounds and bruises and putrifying sores Isa 1. 6. That man is a great sinner Jer. 17. 9. The heart of a man is desperately wicked it is become like those bad figs which Jeremiah speaks of those that were good were very good and those that were bad were very bad Psal 5. 9. Their inward part is very wickewness 'T is expressed in the abstract not wicked but wickedness and in the plural number wickednesses There is a complication of all sorts of wickednesses and sin is so rooted and as it were incorporated into the hearts of men as if their natures were even transubstantiated into a Mass of corruption Is all this but conceit Gen. 6. 5. God saw that the wickedness of
it rather than faith You that are ignorant idle profane and unsanctified and yet believe you shall be saved you believe a lye you believe that which God hath never said shall be nay you believe that which God hath said shall never be Jer. 27. 11. They are a people of no understanding therefore â—e that made them will not save them 1 Cor. 6. 11. Such shall never inherit the Kingdom of God Hear sinners hear God must be a lyar or your faith a lye But the faith of God's Elect such as hath been before described this is that precious tryed faith by which whosoever believes shall not be confounded Christians you that have obtained such precious faith a Christ-imbracâ—ng faith an heart-purifying a flesh-mortifying a world-conquering faith you may venture safely upon it if ever this faith deceive you God hath deceived you the Scriptures have deceived you Christ hath deceived you who hath prayed and we may be bold to turn Christ's prayer into a promise that this faith fail not let the Phanatick world laugh and mock and call your consolations delusions your confidence conceit or what they will let them alone you must give losers leave to talk and laugh yet cast not away your confidence which hath great recompence of toward 6. The Doctrine concerning Good Works is a certain truth In this I shall shew First What we are to understand by Good Works A good work in general is an holy or gracious action to the making up whereof thâ—se four things are necessary 1. The principle must be good from which it proceeds it must be from an honest and upright heart for a pure conscience from faith unfeigned c. Mat. 12. 35. 1 Tim. 1. 5. 2. The matter must be good something that is commended Micah 6. 8. He hath shewed thee O man what is good and what doth the Lord require of thee Isa 29. 13. Their fear towards me waâ— taught by the precepts of men 3. The form or manner of doing must be good it must be well done this takes in the conâ—ideration of all its circumstances of time place c. 4. The end must be good it must be done to the glory of God 1 Cor. 10. 31. As to the particular kinds of Good Works they are not easily to be reckon'd up The Papists talk little of any good works but the exercises of bounty and liberality in giving Alms feeding the hungry cloathing the naked visiting and relieving the afflicted building of Almes-houses Colledges and the like upon which they â—ufist so much as if there were scarce any other good works but such as these but we may not confine them within so narrow a compass Good works do signifie the same with a good life or a godly life the doing and observing all things which God hath commanded us Our living holily honestly circumspectly fruitfully imports the same with our doing good works the exercising of all the graces of Christ faith love hope c. The subduing and mortifying of lust and corruption the governing our hearts the governing our tongues the ordering of our carriages towards God and towards men all acts of Religion Righteousness Mercy Charity Praying Fasting Hearing Sanctifying the Sabbath Lending Giving Forgiving Peace-making Instructing Exhorting Reproving Denying our selves taking up our Cross following Christ Fighting the good fight of Faith laying up treasure in heaven and the like these are good works every thing is a good work concerning which God will say at last Well done good and faithful Servant In all these the Lord requires 1. That we act Ad extremum virium to our utmost Eccles 9. 10. What thine hand findeth to do and so what thy head or thy heart findeth to do do it with thy might Tit. 2. 14. Zealous of good works Rom. 12. 14. Not sloathful in business but servent in spirit serving the Lord Col. 1. 10. Fruitful in good works 1 Cor. 15. ult Abounding in the work of the Lord. 2. That we act in these Ad extremum vitae to the end of our dayes Deut. 6. 2. Fear the Lord thy God and keep all his statutes and his Commandments all the dayes of thy life 3. That we be doing Per totum vitae cursum without intermission there must not only be well-doing but a continuance in well-doing Rom. 2. God will not have any Chasms or vacuities in our lives but every day must be filled up with the duties of it Christians must not thin of getting to heaven persaltum they must not leap but walk they must not leap over a duty nor leap over a day nulla dies fine linea The Law of God doth not allow a day to sin not abate us one dayes work To demand a breathing time from the service of God is to desire so much time for the service of sin We are ever serving one Master or the other we are certainly serving sin when we are not in one way or other serving the Lord. Secondly That goâ—d works are necessary Necessary to salvation a so as though we are not like to be saved by our works yet we cannot be saved without them He that works not shall not eat bread in the Kingdom of God The everlasting Rest is not for loyterers but for labourers Mat 7. 21. Not every one that saith unto me Lord Lord shall enter into the Kingdom of heaven but he that doth the Will of my Father which is in heaven Faith cannot save us without works The Apostle tells us Jam. 2. 26. Faith without works is dead and a dead faith cannot bring us to life Therefore the Apostle Paul so vehemently charges Tit. 3. 8. This is a faithful saying and these things I will that thou affirm constantly that they which have believed in God may be careful to maintain good works for these things are good and profitable to men Where observe the Preface to the chaâ—ge This is a faithful saying that is a true saying and a great truth a worthy saying worthy to be delivered worthy to be received And these things I will that thou affirm constantly or teach constantly or strenuously or resolvedly be not beaten off from it Why what is this great truth Why â—his is it That they which have believed in God as ever they would that their faith should stand them in any stead must be careful to maintain good works not only to do good works but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to maintain or to excel and abound in good works these things are good and profitable to men Now let me demand of all the world where lies the Phanaticisme in any of all this Which of these Doctrines is it that is but a conceit Is it this that Christians must not onely be believers but must do good woâ—ks Is it this That they must work with all their might that they must be doing to the end of their dayes that they must continue at their work withoâ—t intermission that is that they must bestow noâ—e