understanding we are not now discoursing of natural Fools but of those that are such upon a moral account a man void of true wisdom Wisdom is of Two sorts 1. Fleshly Wisdom a Carnal Policy which consists in an understanding where the interest of the fleshlies in the ordering managing of our selves and our affairs so that we may advaâ—â— and secure this interest By the interest of the flesh I mean all those things which please and gâ—atifie the flesh and wherewith the fleshly â—inds of men are most delighted and place their content happiness in as outward peace and quiet outward ease security outward pleâ—â—â— prosperity outward credit and reputation he that can order his affairs and steer his course so as will most advance and best secure these his outward concernments that which way soever the world go he may live in peace and quiet credit and plenty and pleasure this is a fleshly wise man Concerning this wisdom the question is not in this it will easily be granted That the chilren of this world are wiser in their generation than the children of light can make a better shift to live in the world to keep themselves whole in all changes and casualties the Apostle disclaims this wisdom 1 Cor. 1. 12 we had our conversation in the world not in fleshly wisdom but in the Grace of God and in simplicity and godly sincerity 2. Spiritual wisdome which consists 1. in the understanding where our main interest lies which is not in things temporal meat drink and cloaths money and house lands and pleasures and honours but in things Spiritual in the love favour of God in a good Conscience in Righteousness Peace and joy in the Holy Ghost and in things eternal in that Glory Honour and Immortality which shall be given of God 2. In ordering our selves and waies so as to make the best provision for securing of this our great eternal interest that whatever miscarriages there may be in things of lower value and least durance that wherein our eternal happiness stands may be secured to us this is called in Scripture The wisdome which is from above wisdome to Salvation and this is the only true Wisdome God hath made and will make all fleshly wisdom appear to be folly concerning this true Wisdom this Spiritual Wisdom it is that I shall now make good That circumspect precise Christians are no fools but the only wise men and that from these Reasons 1. God accounts them no fools 2. They will not be counted fools at last neither by God nor men 3. The properties of wise men are found in them 4. The Treasures of Wisdom are found with them Reas 1. Cod counts them no fools they are no fools upon a true account whom the world counts fools but they only are such whom God counts fools as the Apostle 2 Cor. 10. Not he that commends himself is approved but he whom the Lord commends so not he that condemneth himself or is condemned of men for folly or simplicity is disapproved but whom God condemneth Beloved whose judgment will you take will you stand to the judgment of God in this case His judgement we have plain Job 28. 28. Vnto man he said the fear of the Lord this is wisdom and to depart from evil this is understanding Ps 211. 10. The fear of the Lord is the beginning of wisdoâ— a good understanding have all they that do his Commandments The beginning of wisdom that notes either 1. The entrance of Wisdom men never begin to be wise till they come to be godly Look how long thou hast lived a stranger from God in a carnal unconverted state so long thou livedst a fool thou never camest near the theshold of true wisdom till thou learnedst the fear of the Lord. When the repenting Prodigal came to his Father he came to himself his understanding returned to him he was besides himself before but then he came to himself 2. The top or height of Wisdom Caput sapientiae the word signifies a godly man for tâ—ue wisdom is the head and not the tail excellent wisdom is found in him In these and multitudâ—s of other Scriptures you have the judgment of God concerning these men God is infinite in wisdom and knows all things and persons what they are and God is true and all things and persons are certainly what he sayes they are Are you wiser than he Will you belieive your own conceits and apprehensions before the word of the All-wise and true God Either you must make sinners fools or God a lyar Reas 2. They will be accounted no soâ—â—ls at last neither by God nor men They only are to be accounted fools now that will be accounted such at last at present mens eyes are blinded they cannot discern betwixt light and darkness betwixt wisdom and folly and so are subject to great mistakes but at last mens eyes shall be opened this blind world shall then see and look upon all the wayes and transactions of men here below and all the various states and conditions of the several sorts of persons to the world with another eye than now they do When the designs and wayes and actions of men shall be brought to their issue when all vizards shall be pulled off and all faces and hearts shall be made bare and naked and open then every one will see who have behaved themselves â—isely and who have plaid the fool 1 Cor. 3. 13. Every mans work shall be made manifest and thereby every man shall be made manifest the day shall declare them If you ask what day I answer â—he last day when every man shall have finished his work the day of Judgment which is both a day of tryal when all shall be proved and examined what they are and a day of recompence when every man shall be rewarded according to his work Let this now determine the question let those persons who will be by both God and Men by good men and evil men accounted fools at that day let them be accounted fools now and let those men be accounted wise now whom God and all the world will acount such in that day of tryal Now the world are divided in their judgments some think Christians fools others think them wise but at last all the world shall be agreed and of one minde and those that shall be judged fools then by the common judgement of all let them pass for such now But you will say what is this to the satisfying our present judgment how can we tell now who shall then be accounted wise or fools I answer besides that the VVord is before you which is the law by which that judgment must proceed from which you may easily learn what Mens judgements shall be besides this let every man appeal to his own conscience Here are two sorts of persons in the world one sort are such as own God in the world and follow God and follow the
their personal appearance have all their ways and actings examined and considered over again and receive their doom Then shall men return and discern betwixt the righteous and the wicked betwixt him that served the Lord and him that served him not Then shall men say Verily there is a reward for the righteous a peculiar reward doubtlesse be is a God that judgeth in the earth If you ask What shall this reward of the righteous be and what shall be the difference betwixt theirs and the rewards of all others whatsoever Let these following Scriptures be examined and give in the answer Rom. 2. 6 7 8 9. Who will render to every man according to their deeds to them who by patient contiâ—uing in well doing seek for glory honour and immortality eternal life but to them that are contentious and obey not the truth but obey unrighteousnesse indignation and wrath tribulation and anguish upon every soul of man that doth evil of the Jew first and also of the Gentile The words refer to the last Judgment as appears by the former part of them Who shall render c. In the following part we have the dividing of the Sheep from the Goats which are both described and have their distinct rewards appointed to them 1. We have a description of the Sheep and what their reward shall be and by their description these Sheep should be the very same with Precisians or circumspect Christians 1. They are such as seek for glory and honour and immortality that is that seek for a portion of glory and immortality in the world to come They leave the Kingdoms of this world to be shared among the men of this world and seek for that Kingdom which cannot be shaken 2. They are well-doers good men and holy men men of a good and holy life 3. They continue in well-doing they are not good for a fit but it is the way of their life 4. They patiently continue Patience is either 1. Of Labour they do not complain nor are weary of their work but buckle to it Or 2. Of Sufferings they can bear as well as doe Or 3. Of Delay they are content to stay for their reward till hereafter let others take their portions and their rewards here they are content to stay for theirs till hereafter This is the description of the Sheep and of all the men in the world who should these Sheep be Can they be any other men then those godly men that have been laid open to you Well but what is the Reward which in the Judgement the Lord will render to these Why it is eternal Life eternal Glory and blessedness to them that by patient continuance in well-doing c. he will render eternal Life This is true Sinners this is no conceit it is a certain truth and such a truth as you yourselves must beâ—ieve before ever you can come to good Heb. 11. 6. He that cometh to God must believe that God is and that he is a rewarder of them that diligently seek him Mark it of them that diligently seek him They are the same men you see that are spoken of here and in the former Scripture of these God is the rewarder that is with a special and glorious reward that is necessary to be understood God hath rewards for the ungodly You that are proud persecutors and despisers of God and his wayes God will reward you all for all your doings but he hath a blessed reward for those that seek him And thus saith the Text Every one that cometh to God must believe Sinners you will not be perswaded now but these people are foolish self-deluding people and that the Heaven the Joy the Glory and the Blessedness they feed themselves with the hope of is only in their own fancies but yet if ever you come to any thing if ever you be brought home to God this is that which you must believe That God is a Rewarder and a glorious Rewarder of them that diligently seek him Thus we have the description of the Sheep and of their reward and the certainty therof next we have the description of the Goates and their reward of them there is a general description The men that do evil and this threefold particular description 1. They are contentious 2. They obey not the Truth But 3. They obey unrighteousness which for methods sake I shall reduce to two Heads They are described 1. By their Contention 2. By their Conquest 1. By their Contention There is a twofold contention 1. Of man with man 2. Of man with God This latter is â—xprest in Scripture by gainsaying Rom. 10. by resisting Acts 7. 51. Ye stiff-necked and uncircumcised in heart ye do alwayes resist the Holy Ghost by kicking Deut. 32. 15. This kicking implies 1 Opposition against God 2. Oposition joyned with scorn and contempt putting a slight upon God and all his Counsels and wayâ—s Now this latter is the contention meant in the Text contention against God they will not hearkâ—n to his voice nor be obedient to his truth The Lord commands and calls them to accept of his grace and to be obedient to his Law but they rejected God kick against his Word and refuse to hearken to him 2. By this conquest or victory in this contest after all the strivings of God with them they still stand it out and overcome they obey not the truth but persist to obey unrighteousness where 1. By the Truth we are to understand the whole Word of God John 17. 17. Thy Word is Truth both the word of righteousness the Law and the Word of faith the Gospel by obeying the truth we are to understand submitting to the government of the Law and accepting the grace of the Gospel 2 By unrighteousness we are to understand all those corrupt Principles according to which the lnsts of men do govern them which I take the Apostle means Rom. 7. 23. by the Law of Sin In that and the former Verse there is mention made of Four Laws contending one against another whereof Two are on one side and Two on the other The Law of God the Law of the Mind the Law of the Members and the Law of Sin By the Law of God is understood the Word of God by the Law of the Mind is understood in thâ— Regenerate Grace in the Unregenerate the Light of the Natural Conscience by the Law of the Members understand Lust or Concupiscence by the Law of Sin those corrupt Principles according to which Lust governs As the Law of the Mind governs according to those Holy Principles contained in the Word so there are certain Principles of Unrighteousness according to which the Flesh governs To enumerate and reckon up all these corrupt Principles would be as great a task as to reckon up all thâ— Doctrines of Truth and the Righteous Commands of God to each of which Holy Doctrines and Commands there are in this Law of Sin Principles directly contrary Now because it
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-worship 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
within me says Amen Brethren will you yet again say your Lord nay shall Christ have his wish shall your Servant for Jesus sake shall I have my wish will you now at last conâ—ent to be â—anctified and to be saved let me have this wish and I dare promise from the Lord you shall have yours even whatever your Soul can desire Brethren this once hear this once be prevailed upon be content that your lusts be rooted out and your Lord planted into your Souls Be content to be pardoned content to be converted content to be saved This once hear lest if ye now refuse ye no more be perswaded with oh that they would but be for ever confounded with oh that they had Lest all our wishes and wooings of you be turned into weepings and mournings over you this once hear Oh that you would I heartily thank you for your good wishes and good will towards me for your willing and chearful entertainment of my person and attendance on my Ministry and particularly for your passionate desire of my longer stay among you Which desire if God had not my Soul could not have denied you Though the Almighty to whose pleasure it 's meet that we all submit hath said nay to that wish of yours yet let your Souls say Amen to this last of mine that the Lord God would dwell among you and in you both now and for ever And having thus finished my Labours among you I shall now close up with this double account 1. Of my discharge of my Ministry in this place 2. Of my deprival And shall so commit you to God and to the word of his Grace which is able to huild you up and to give you an Inheritance amongst all them that are sanctified 1. Of my discharge of my Ministry What my Doctrine and manner of life hath been is known to you and what my aim and intent hath been is known to God The searcher of hearts knows that 't is the salvation of Souls that hath been the mark at which I have levelled My way hath been to use all plainness that I might be made manifest in your Consciences Weaknesses and infirmities both natural and sinful the Lord pardon it I have had many I am sensible that much more might have been done both in publick and in private had it not been for a weakly body and a sloathful heart I repent that I have had no more zeal for God no more compassion to Souls I repent that I have been no more constant and importunate with you about the matters of Eternity Oh Eternity Eternity that thou wert no more in the heart and Lips of the Preacher in the hearts and ears of the hearers But while I thus judge my self for my failings Blessed be God for any sincerity to his name and good will to your Souls that he hath seen in me Blessed be God I have a witness in my Conscience and I hope in yours also that I have not shunned to declare to you the whole Counsel of God Brethren I call Heaven and Earth to witness this day that I have set before you life and death good and evil and have not ceased from day to day to warn you to choose life and that good way that leads to it and to escape for your lives from the way of sin and death Oh remember the many instructions I have given you the many Arguments whereby I have striven with you the many Prayers that have been offered up for the guiding and gaining your Souls into the path of life and the turning your feet out of the way of destruction Oh might I be able to give this Testimony concerning you all at my departure they have trodden in the right path they have chosen the good part that shall not be taken from them Beloved Brethren with whom I have travelled in birth that Christ might be formed in you I must shortly give up my account in a more solemn Assembly will you help me to give it up with joy by shewing your Souls before the Lord as the Seal of my Ministry Every sincere Convert among you will be a Crown of rejoycing to me in that day So let me rejoyce and let my joy be the joy of you all What shall I say more If there be any consolation in Christ if any comfort of love any bowels and mercies if the Glory of the Eternal God the Honour of the everlasting Gospel the safety of your immortal Souls the incorruptible Crown the exceeding eternal weight of glory weigh any thing with you then once more let me beseech you by all this to hearken to that word of the Gospel which God hath spoken to you by me 2. Of my deprival The most glorious morning hath its evening the hour is come wherein the Sun is setting upon not a few of the Prophets the shadows of the evening are stretched forth upon us our day draws our work seems to be at an end Our Pulpits and our places must know us no more This is the Lords doing let all the earth keep silence before him It is not a light thing for me Brethren to be laid aside from the work and cast out of the Vineyard of the Lord and it must be something of weight that must support under such a severe doom I know there are not a few that will add to the affliction of the afflicted by telling the world t is their own fault they might prevent it if they would whether this be so or no God knoweth and let the Lord be Judge Blessed be God whatever be this is not laid to our charge as the reason of our seclusion either insufficiency or scandal You are not ignorant what things there are imposed on us as the condition of our continuing our Ministration which how lawful and expedient soever they seem in the Judgment of many yet have the most specious Arguments that plead for them left me utterly dissatisfied in my Conscience about them I must profess before God Angels and Men that my non-submission is not from any disloyaltie to Authoritie nor from pride humour or any factious disposition or design but because I dare not contradict my light nor do any thing concerning which my heart tels me the Lord says do it not After all my most impartial Enquiries after all my seeking counsel from the Lord after all my considering and consulting with men of all perswasions about these Matters I find my self so far short of satisfaction that I am plainly put to this choice to part with my Ministry or my Conscience I dare not lie before God and the World nor come and tell you I approve I allow I heartily consent to what I neither do nor can but must choose rather that my Ministry be sealed up by my Sufferings than lengthned out by a Lie Through the Grace of God though men do yet my heart shall not reproach me while I live If our hearts condemn us God is greater than our hearts and knoweth all things But however though I must now no longer act as a Minister I shall through the Grace of God endeavour peaceably and patiently to suffer as a Christian I should to testifie my Obedience to Authority have become all Things to all Men to the uttermost that I could with any clearness of heart But since Matters stand so that I must lose my place or my peace I chearfully suffer my self to be thrust off the Stage And now welcome the Cross of Christ welcome Reproach welcome Poverty Scorn and contempt or whatever else may befall me on this account This Morning I had a Flock and you had a Pastor but now behold a Pastor without a Flock a Flock without a Shepherd This Morning I had an House but now I have none This Morning I had a living but now I have none The Lord hath given and the Lord hath taken away Blessed be the Name of the Lord. Beloved I am sensible of my Weaknesses and Disadvantages I am under which may render a suffering state the harder to be born help me by your Prayers and not me only but all my Brethren also with whom my Lot must fall Pray for us for we trust that we have a good Conscience in all things willing to live honestly Pray 1. That God would make our Silence speak and preach the same holy Doctrine that we have preached with our Lips 2. That he would give Supports answerable to our Sufferings that he who comforteth those that are cast down will also comfort his Servants that are cast out 3. That according to our earnest expectation and our hope as always so now also Christ may be magnified in us whether it be by Life or Death And thus Brethren I bid you farewel in the words of the Apostle 2 Cor. 13. 11. Finally Brethren farewel be perfect be of good comfort be of one mind live in peace and the God of Peace and Love shall be with you And that God of Peace that brought again from the Dead our Lord Jesus that great Shepherd of the sheep through the blood of the Everlasting Covenant make you perfect in every good work to do his will working in you that which is well-pleasing in his sight through Jesus Christ to whom be glory for ever and ever AMEN FINIS The Terms of our Communion are either from which or to which The Terms from which we must turn are sin Satan the World and our own Righteousness which must be thus renounced The Terms to which we must turn are either ultimate or mediate The ultimate is God the Father Son and Holy Ghost who must be thus accepted The mediate terms are ei-Principal or less principal The principal is Christ the Mediator who must thus be embraced The less principles are the Laws of Christ which must be thus observed
where he was wont to meet his People and appear unto them This Son which was here below the place of Gods gracious presence was a type of that Sion which is above Heaven the peace of Gods glorious presence this sort of people are travelling Heaven-ward they are those Strangers and Pilgrims here on Earth mentioned Heb. 11. 13 14. That are seeking a Countrey not an earthly but an Heavenly Countrey as is there exprest There are two things in the forementioned Text that discover whither they are travelling 1. The inquiry they make you may guesse whither a Traveller is going when you hear him ask diligently the way to such or such a place They shall ask the way to Sion 2. Their setting their faces thitherward They shall ask c. with their Faces thither-ward Their setting their Faces towards Sion notes two things 1. Their looking wishly towards it a Travellers eye is much towards his journeys end Christians that are making Heaven-ward are much and often looking Heaven-ward a Christians heart is in his eye and his eye is on his home 2. Their setting their faces thither-ward notes the bending of their course thither-ward 'T was said of Christ Luke 9. 51. He set his face to go to Jerusalem Christians set their faces Heaven-ward and thither they bend their course They are much in asking the way What must I do to be saved who shall ascend into the holy Hill what manner of persons must we be that we may get thither and they take the way that leads thither And this is a further Description of this sort of people they are men for another Country men for another world they are born from Above and they seek things Above they are risen with Christ and they are ascending unto Christ their treasure is above their hopes are above and thither are they hastening whatever they have of this worlds goods for the support of their life yet these things are not the scope and end of their life They seek that glory honour and Immortality which comes from God and they are going on from strength to strength till they come and appear before God in Sion And herein lies a special difference betwixt them and all others whatsoever Worldly men are men for this world for a wordly happiness for a wordly heaven an heaven on earth or if they have any thoughts or hopes of another heaven yet they think not so much of it as to ask the way thither How seldom do we hear any such question put by them What must I do to be saved What must I do to be Rich Which is the way to Honour and temporal Preferment or how may I escape trouble and save my self harmless These iniquities and such like are ordinarily in their hearts and mouths but such a serious question as this What must I do to be saved comes so seldom from any of them that 't is a wonder how the Devil with all his skil can make them once believe or hope that ever they shall attain to that salvation or if they do ask the way to Heaven Yet it is not with their faces but with their backs thither-ward whatever little talk there may fall in sometimes about Souls and eternal salvation yet their faces are set another way they bend their course to Egypt and Sodom towards their wealth or their wickedness Hearken O ye foolish wordlings you say every one of you you hope for salvation but which way are your faces set whither are you going Is that way of Swearing Lying and Lust and carnal Liberty and Covetousness and Sensuality to which you give up your selves is this the way of Life In this a sincere Christian is differenced from all others in the world he fixes his heart and his hope and aims upon an eternal happiness and he bends his course towards the obtaining of it 2. By their course or motion towards this end And here I shall give you a three-fold description of them 1. They are such as walk in a right way 2. They are upright and exact in the way 3. From this way they will not be turned aside by any flatteries of the world on one hand or frowns on the other I. They are such as walk in the right Way which is called sometimes the way of the Lord sometimes the way of Truth sometimes the way of Righteousness sometimes the way of Life Psa 1. 1 2. Psal 116. 1. They understand which is the right way by these three pair of way-marks 1. The Old and Good way 2. The New and Living way 3. The Strait and narrow way First The Old and Good way that is the right way that is the way they are commanded to enquire after and take Jer 6. 16. Stand ye in the ways and see ask for the old paths where is the good way and walk therein Stand ye in the ways and see There are many ways in the world some that are apparently the way of Death and not a few that pretend to be the way of Life If you would know which of these ways is the right ask for the old Path the Good way The old path that which was from the begining Godliness is no innovation it is as old as the world 1 John 1. 1. That which was from the begining declare we unto you Then it is the good as well as the old way Antiquity alone is not enough to prove that we are in the right there is an evil way that is an old way the way of sin is very ancient The Right way is the Old and Good way there is a threefold good Profitable Pleasant and Honest Though the Right way have both profit and pleasure in it yet the proper Character of it is the honest way the way of Righteousness Mercy Holiness c. Mic. 6. 8. He hath shewed thee O man what is good to do justly to love mercy and to walk humbly with thy God This is good the good way Phil. 4. 8 9. whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure c. these things do and the God of Peace shall be with you Secondly The new and living way Three things it may be you will ask me about this 1. What is this new and Living way I answer Christ is this way John 14. 6. I am the way Hebr. 10. 19. Having therefore boldness to enter into the holiest verse 20. By a new and living way which he hath consecrated for us c. a Christian that walks Heaven-ward walks in Christ Col. 2. 6. He walks in Union with Christ in the Name and strength and spirit of Christ he that is not in Christ is out of his way whatever good there seems to be in the way he is going yet it is not saving good 2. Whether there be two right wayes I answer No but one it is true there is mention made also of the way of Gods Commandments but these make not
conducible ad bonum spirituale to the good of our Souls The bona viae are only good in the event when they tend to the bonum Patriae This World is but a Nursery for Eternity we are planted in this in order to our transplanting into the other World and whatever we have here is either good or evil according to the respect that it bears to hereafter As far forth as our immortal part is improved by these perishing things so far forth only are they good for us He that hath this worlds goods and is not hereby made more rich towards God he who prospers in this World and yet his Soul doth not prosper much more he whose outward fulness becomes the emptiness and leanness of his Soul Are these good things good for him Is he in prâ—sperity upon a true account whose Soul prospers not It is not ever good to prosper in the World It cannot be universally said It 's good to be rich its good to be in health its good to be in honour it 's good to be at liberty the contrary may sometimes be true it's good to be poor to be sick to be in disgrace to be in bonds the necessity of our Souls doth not seldome require it Then alone is it good to be full and to abound when our outward abundance furthers our spiritual welfare Christians could we receive this truth That our outward good things are only good for us as far forth as they conduce to our spiritual good could we receive this truth and live under the power of it what a different judgement should we then have of all these worldly matters from what we have and how strangely would the course of this world be then changed Would there then be such violent and eager pursuing these carnal things Would there then be such whining and complaining and murmuring at every crosse Providence VVe would then say This may be good for me good for my soul how sad soever it looks 2. That the external spiritual good things the Ministry and Ordinances of the Gospel c. are so far good to us as they conduce to our internal spiritual good and they being ordinarily so it must be concluded That ordinarily it is good for us that we enjoy them and be not deprived of them God may see the cutting Christians short of those Priviledges and Liberties to be somtimes needful for them and then even this also makes for their good VVhereof more anon 3. That our inward spiritual good is good for us so far forth as it tends to our eternaâ— good and therefore grace is ever good for us It 's ever true It 's good to be holy good to be humble to be in the fear of God and to flourish in his grace VVe may have too much Money too much Credit but we can never have too much Grace Our greatest flourishing and fruitfulness in grace will certainly abound to our more full reward 4. Note That this is the plain sence and meaning of the promise All things shall work for good that is whatsoever befalls shall certainly promote our internal and eternal welfare And as far forth as the outward Priviledges of the Gospel yea and the good things of this life conduce towards this all shall work for these also If it be good for us to be rich if it be good for us to be in honour good for us to be at liberty good for our Souls good in reference to our eternal state if it be good for us that we enjoy the Ministry of the Gospel there shall nothing befal us that shall hinder there shall be nothing wanting to us that might further this our good The summe is That all providential dispensations shall be so ordered thâ—t we shall want nothing but what its better want than have VVe shall suffer nothing but what we cannot well be without but what the good of our Souls requires and that which we do possess and that which we do suffer shall not fail of bringing about its end the advancing our eternal good And if this be the meaning what a glorious Promise is this What can any rational man desire more nothing shall befall him but shall be for his good He shall be deprived or kept short of nothing but what he had better be without than have He that is unsatisfied with this Promise it is either from Lust or Vnbelief Either he doth not believe that God is true and will perform this Word or else 't is because his Lust must be satisfied though with the denyal of his Reason and Interest he that desires an Estate in the world Ease Pleasure Liberty or any thing else upon any other terms but as they may be for his real good hath as much lost his Wits as his Faith and he that will take upon him to know what 's good â—or him better than God may as well take upon him to govern the World You may with as good reason desire a Feaver or a Dropsie that you may have the pâ—easure of your drink as for the pleasures that carnal things would bring you in to desire them when they would be a snare to your Souls 3. To whom these things shall work for good To them that love God to them that are called according to his purpose To the people of God who you see are here described by their Election and Vocation the called according to his purpose and their Sanctification they that love God Love is as I told you before the sulfilling of the Law Love God and you will live in the obedience of his whole Will These are the people to whom this Promise is made prove your Calling and Election prove your Sanctification and you may write your names in this glorious Promise All things shall work for your good To those that are Rebels and Reprobates from God all things shall work together for evil Whil'st things hurtful work together for good to the Saints all good things work together for the hurt of Sinners their Peace hurts them their plenty hurts them their pleasure hurts them yea both their prosperity and adversity their plenty and their poverty their pleasure and their trouble their honour and disgrace and every thing that befalls them turns to their prejudice Their prosperity destroys them their Table is their snare their pleasures are their plagues and their very punishments are turned into sin every thing that befalls them heightens and hardens them in their wickedness and ripens them for vengeance God is not with them and therefore nothing prospers with them God is with his Saints and therefore nothing comes amiss to them but all for their greater advantage Christians this is your portion and your peculiar wherein the men of this World shall neither partake with you nor be ever able to deprive you of it 4. How all things shall work for their good in special how shall the evil things the Sufferings of this life be for their good
This may comfort and support thee much under thy failings and miscarriages in some particular duties but if this be thy case in ordinary in the main of thy life that to will is all thou hast thou art not a Christian He that hath not the Spirit of Christ is none of his And he that hath the Spirit of Christ it is in him as the living power of God actually carrying him on in an holy life Ezek. 36. 27. I will put my Spirit within you and cause you to walk in my Statutes and ye shall keep my judgements and do them I will not only command perswade incline you but cause you It shall be done my Spirit shall bring you on and help you through Yâ— shall keep my Staâ—utes and do them Where-ever the Spirit of God hath breathed in the life of grace there are more than breathings out after a gracious life Sincere grace hath more in it than wishings and wouldings than attempts and overtures Life is a power to act Phil. 2. 12 13. Work out your salvation for it is God that workeâ—h in you to will and â—o do Where-ever God worketh the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 velle he works also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operari Where-ever God works in he gives us a power to work out the works of Christiâ—nity Oh rest not till thou find thy self endued with this power from on high inabled to go through with thy work They are not thy Attempts but thy Atchievements they are not thy Offers at an holy life but thy acting it that must prove thee a Christian He that doth rightâ—ousness is righteous Be it thus with thee be all to Christ let Christ be all to thee let all Christ be accepted and improved by thee heartily accept the merit of Chrisâ— Righteousness submit to the light and authority of his Law get thy self possest with and live in the power of his Spirit be it thus with thee come up hither and then thou art safe Thy almost is now come to altogether and if I must now leave thee thou wilt be the better able to spare me These things do and the God of peace shall be with thee Thou art gotten into Sanctuary and now what-ever Tossings and Tumblings whatsoever unpleasing or afflicting changes may be thy lot in this World thou may'st sing that Requiem to thy self Return unto thy rest O my Soul for the Lord hath dealt bountifully with thee Gothy way eat thy Bread with joy and drink thy Wine with amerry heart for God now accepteth thee Though thou walkest through the shadow of Death thou may'st now sit thee down under the shadow of thy Lord with great delight and with great security whose fruit shall be ever sweet to thy taste Though thou dwellest in Mesech and hast thy Habitation among the Tents of Kedar yet thou may'st lay thee down in peace and take thy rest for the Lord doth the Lord will make thee to dwell in safety 2. To the Godly Happy Souls The God of Peace is with you all things shall work for good to you only that he may continue with you continue you with him in the obedience of that Gospel to which you have delivered up your selves My Exhortation to you shall be 1. General Respecting the whole course of your Lives 2. Particular Respecting your daily Walk My general Exhortation shall be bottomed on that of the Apostle Phil. 1. 27 28. Let your Conversation be as it becometh the Gospel of Christ that whether I come and see you or else be absent I may hear of your Affaires that you stand fast in one Spirit with one Mind striving together for the Faith of the Gospel In nothing terrified by your adversaries which is to them an evident token of perdition but to you of Salvation and that of God Let your conversation be as it becometh the Gospel Walk worthy of the Gospel let your lives be suitable and answerable to the Holy Gospel which yoâ— profess 1. Let your lives answer the ends of the Gospel the exaltation of the Name and glorious Grace of God in Christ live an humble self-denying self-abasing this is a Christ exalting life 2. Let your life answer â—he Dignities and Honours the Gospel invests you with You are the children of God the Heirs of Glory the Spouse of Christ the Bride the Lambs Wife You are a Royal Priesthood an holy Nation a peculiar people know your priviledges and do not live below your selves defile not your glory by stooping to a Carnal and Earthly Life a Jewel is not more unbecoming a Swines snout than fleshly Husks a Saints Palate 'T is below you who are peculiar people to your God to live in common with the Men of â—his World humble your selves into the least of Saints but do not humble your selves into Bruits a Live in the Spirit converse with God be dealing for Glory Honour and Immortality 3. Let your Lives answer the Names which the Gospel puts upon you Doves Lambs Lillies be harmless peaceable gentle beautiful fragant sending forth a precious savour in the World 4. Let your Lives answer the Riches the Reward the Crown the Kingdom which the Gospel sets before you Live a contented life be satisfied be well pleased with what you have here be it little or much disgrace not your portioâ— the Gospel allots you as if it â—re a poor insufficient portion Let your souls â—â—y How small an handful soever you have of this Earth it is enough Christ is mine A discontented Christian says Christ is not enough Heaven is not enough Let the Contentation of thy Spirit declare before the World that the Lines are fallen to thee in 〈◊〉 pleasant place and that thou hast a goodly heritage Do not put this Scorn upon God and Glory that thou must be beholding to the Devil to mend thy portion Christian either thou art within the Promise or a stranger from it Either thou hast the God of Peace with thee or not If not me-thinks thou shouldst find other matter to take up thy thoughts and not have leasure to perplex thy self with every trivial want that thy meat or thy drink or thine house or the carriage of thy friends towards thee are not according to thy mind thy Soul thy Soul man thy life is in danger Oh what an Eternity art thou like to have of it Canst thou want a God a Christ an Heaven and thine heart never stir at it And is the dissatisfaction of thy vain mind or appetite such a Burthen Is the Devil in thy heart and it never moves thee and shall an ill neighbour be a vexation to thee Canst thou feel a Feather when thou hast a Talent upon thee The Curse the Curse of God is upon thee I cannot wonder thou shouldst be discontent but me-thinks these small matters by a man in thy case should not be minded If Christ and the Promise be thine is not that enough Are not all things enough God is all
Gospel Grounds 'T is not a natural hardiness or apathy 't is not the Spirit of a man that does sustain his infirmities 't is upon the everlasting Gospel that he stands There are three Things especially that bear him through His viewing The Hand of the Lord. The End of the Lord. The Help of the Lord. 1. He sees the hand of the Lord in all that befalls him Whence was Davids patience Psal 39. 9. I was dumb I opened not my mouth Because thou Lord didst it Whence was Eli's patience 1 Sam. 3. It is the Lord let him do what seems him good Whence was Job's patience Job 1. 21. The Lord hath given the Lord hath taken away blessed be the Name of the Lord. By the way note That a godly man is not only patient under his afflictions but thankful He is not only thankful for Mercies but for Chastisements 'T is not only the Lord hath given blessed be his Name the Lord hath built me up the Lord hath filled me the Lord hath hedged me blessed be his Name but also The Lord hath taken away the Lord hath humbled me broken me undone me left me naked left me nothing blessed be the Name of the Lord. This by the way 2. He sees the end of the Lord that God intends his good by all that comes upon him He knowes that all things and therefore this which is upon him whatever it be shall work to him for good 3. He feels the help of the Lord. When the hand of the Lord is upon him he feels also the hand of the Lord under him underneath the everlasting Arms Deut. 32. 27. The Gospel as it hath allotted him many Tribulation◠so it hath allowed him mighty supports A mighty God who is the Rock of Ages Isa 26. a merciful High-Priest who being tempted himself is able also to succour those that are tempted Heb. 2. 18. Precious Promises 2 Pet. 1. Gracious experiences Rom. 5. 4. Patience worketh experience This last support experience hath all the rest in it Experience is the whole Gospel proved A patient experienced Christian hath proved all things what they are hath proved the World and what it is and the worst it can do hath proved the Word and what there is in it hath proved what God is what Christ is what grace and peace and a good Conscience are Tribulation often takes away God and his Gospel and we never so well prove what God is as when we have him alone what grace is what a good Conscience is as when we have nothing else left us Our Religion never shews so much what is in it as when it 's most put to it When the Adversary hath gotten the greatest advantage of us of the Sun of the Wind of the Ground when he presseth with most violence with most fury upon us then we best know what the weapons of our Warfare are The comforts and supports of Religion are not known either of what strength or of what sweetness they are till they are thus proved Hezekiah had never such a tast of his integrity as when he received the Message of death Stephen had never such a sight of Heaven as through a storm of stones Christ is never so sweet as in a prison When God meets his Saints in a Wilderness then he speaks comfortably to them A patient Christian hath more or less experience of all this and hence is he supported keeps quiet under all his sufferings and carried with courage on in his way Be patient therefore Brethren unto the coming of the Lord. You have need of patience and no excuse for your impatience The sufferings of the Gospel call for patience and the supports of the Gospel will condemn your impatience If you will be godly count upon it that you have a great fight of afflictions to endure Venture not into the fight without your Armour An impatient creature is a naked Soldier How easily will Sathan destroy whom he hath once disarmed The more you can the less you shall suffer Secure your spirit and you save your self from harm There 's no Dart shall hurt you that does not hit your heart Keep your heart whole and the Devil loses all his shot Be patient and you possess your Souls keep your Souls and the enemy loses the day Christians 'T is of great consequence to you to be of a patient spirit and 't is a great Duty there 's much more in it than every eye observes When I perswade you to Patience know That 't is no small thing that I am perswading you to 'T is no less than 1. To the whole of Christianity 2. To the height of Christianity 1. To the whole of Christianity To be truly Patient hath as much in it as to be a Christian To be holy humble meek mortified self-denying crucified to the world heavenly minded all this you must be or you cannot be patient Patient and proud patient and peevish patient and unmortified earthly minded a self-seeker This is as great a contradiction as to be proud and humble fleshly and spiritual earthly and heavenly a Christian and no Christian If ever you will be possessors of this grace you must be partakers of all grace Get a believing broken self-denying heart get your spirits furnished with the love of Christ the hope of the Gospel the contempt of the World live above in the other World Let Christ Glory Honour Immortality be the portion of your Souls and the pleasure of your lives if ever you would be truly patient 2. To Christianity in the height of it In pressing you to patience I am herein pressing you to get Assurance Without assurance though patience be possible yet you 'l find it both difficult and very imperfect What Patience when I question whether my sins be forgiven whether God be reconciled and be not dealing with me as an enemy What Patience when I doubt whether my afflictions be not the pension of a bastard rather than the portion of a Son when I am not sure but my present sufferings are sent to carry me down to eternal sufferings I am in misery and perpetual torments never a day without 〈…〉 it may be never shall this or worse may last for ever 〈◊〉 if I were sure it would be well at last I could be quiet but for ought I know the Furnace I am in may be the very mouth of Hell The diseases the wounds I am under may be sent to let out my Soul into everlasting burnings how can I be patient under such doubts and fears Make God sure Christian make Heaven sure once and then thou may'st set thine Heart at rest then thou may'st almost as easily exercise as thine Enemies find thee Exercise of thy patience Christians if you will be patient you must be painful give diligence be diligent in making your Calling and Election sure be diligent in duty be vigilant against iniquity If you will be patient be impatient of sin and you will be