lodge within them 2. As there are outward duties to be performed as praying hearing works of mercy c. so there are spiritual duties purely spiritual as the internal acting of faith and love and hope and the fear of God the souls choosing of God cleaving to God rejoycing delighting in God meditating of him c. Exact Christians have a special respect to those spiritual duties in the exercise whereof stands chiefly their living in a holy fellowship communion and acquaintance with God and for outward duties their care is to perform them spiritually they pray with the mouth and pray with the spirit they praise the Lord with their lips and offer up their hearts as a spiritual sacrifice they hear with their ears and with their understanding also they labour to bring their souls under the Word to pour forth their souls in prayer to draw forth their souls in their very alms Isa 58. If thou draw forth thy soul to the hungry Psal 69. 10. I chastened my soul with fasting Oh Brethren if this be to walk exactly then how much loosenesse doth this â—iscover in us loosenesse in our very Duties men do not only 〈…〉 like Libertines and swear like Libertines aud neglect duties like Libertines but perform duties like Libertines thou that usest to pray in thy Closet or in thy Family or in the Congregation in an outward formal way and dost not pour out thy Soul in prayer thou prayest like a Libertine thou that fastest and doth not chasten thy Soul with fasting thou fastest like a Libertine thou that hearest and dost not bring thy soul under the word thou hearest like a Libertine this is loose praying and loose hearing loose from the Rule which requires the exercising of the inner man as well as the outward 3. In observing the command to the utmost and here I shall give a fourfold further description of them 1. They endeavour to get up their hearts to the highest pitch of affection care and activity They would be the best Christians the most humble the most mortified the most patient the most exemplary and active Christians not slothful in businesse but fervent in spirit serving the Lord Rom. 12. 11. 2 Cor. 7. Yea what care yea without clearing of your selves yea what indignation yea what vehement desire yea what zeal c. A sincere Christian would be a zealous Christian in his sincerity stands the height of it Zeal is not a distinct grace but the height of every grace Love in the height of it Desire in the height of it Care and Resolution to follow God in the height of it A zealous Christian exercises every grace performs every Duty and doth it with all his might he is not willing to spare or to favour himself but will spend and be spent in the work of the Lord the flesh will be pleading for a little ease for moderation it will be solliciting the Sobl as Peter did Christ Pitty thy self favour thy self thou wilt never hold out at this rate thou wilt pull all the Country about thine ears if thou beest thus hot and forward but the Soul returns the same answer as Christ did to him Get thee behind me Satan hold thy peace slothful heart let me alone for I will speak for God while I have a tongue to speak while I have an heart while I have an hand while I have an eye while I have a soul while I have a being I will follow on after the Lord I will serve him I will praise him I will sacrifice all I am and have to him and then come on me what will 2. They are studying and seeking out opportunities for service Such Christians are of strict lives but of large hearts of strict consciences but of large desires and aims Grace sets limits to their consciences but none to their holy affections they never do so much for God but they are studying how they may do more Isa 32. 8. A liberal Man deviseth liberal things a merciful man deviseth merciful things a righteous man deviseth righteous things he doth not only exercise Liberality and Mercy and work Righteousness when he hath an opportunity put into his hands but he sits down and considers what great things the Lord hath done for him what marvellous loving kindnesse the Lord hath shewed to him and thereupon studies and casts about what greater things then yet he hath done he may do for the Name of God as it is said of the wicked Proverbs 6. 14. He deviseth mischief continually And Psalm 64. 6. They search out iniquity they accomplish a diligent search search out for every opportunity to work wickednesse to satisfie their lust So Righteous men search out and make a diligent seach after opportunities to work Righteousnesse 2 Sam. 9. 3. Is there not yet a man left of the house of Saul saith David to whom I might shew the kindness of God Is there not yet a poer Sool in distresse to whom I might shew kindness for the Name of God Is there not yet a poor Family in misery to whom I might shew mercy Is there not yet a poor sinner to whom I might give counsel Is there not yet a poor Saint to whom I might administer comfort for the sake of my God As it is said of the Devil He goeth up and down seeking whom he may devour So may it be said of such they go up and down seeking whom they might save and recover out of the snares of the Devil other men what good soever they do it is as little as may be their consciences will not let them be quiet but something must be done when they have done so much as will but keep conscience quiet thy have done A sincere Christian hath his love to satisfie his desires to satisfie as well as his conscience he loves much and it is not a little duty that will satisfie strong love 3. They shun occasions and temptations to sin they would keep at as great a distance from sin as possible they are careful to keep far enough within their line they dare not venture to their utmost border lest they go beyond it ere they are aware A wary Christian having observed what things have proved snares and temptations to him and have drawn him aside to iniquity formerly will take heed how he comes nigh them again If carnal society hath cool'd and damp'd his heart and left a fleshly savour upon his Spirit he will take heed how he comes into such company again If going to his utmost liberty in the use of the Creatures either Meat Drink or Apparel hath inticed him beyond his bounds he will be wary how he allows himself the like liberty and will deny himself the freedom he might use rather than again run himself upon danger he is sensible of his weaknesse to stand against a temptation and thereupon is the more watchful that he run not into temptation men that are bold to venture into temptation to venture into
fear no reprover but conscience let us be tender not only of committing sin but of any omissions or neglects not only of our neglects of duties but our negligences in duties and that deadness formality cursoriness coldness hypocrisie distractions which hence arise of the neglects or negligent performances of our duty to God of our duty to men to our families to our friends to our enemies our not pittying them nor praying for them nor wishing them well not doing them good for their evil endeavouring by our soft meek inoffensive and loving carriage towards them to win and gain upon their hearts Oh Brethren we have much 〈◊〉 blame our selves for though evil men have little or if they have more they are so unhappy as not to hit upon the right judging us condemning us not for our faults but for the good that is found in us But however we have much to blame our selves for the Lord help us we have many haltings and many failings Oh it were well for us if our hearts had no more to say against us then men can say what unevenness and inequality is there in our goings what intermissions of our care and watchfulness what ever our aims and desires are what an universal regard soever we have to the will of God yet when we come to practice in how many things do we go awry It may be we dare not wholly neglect a duty not a praying season not a hearing season but our hearts will presently be upon us and smite us for it but are we not often remiss and negligent in our duties and go out with it without any trouble may be we take some care in the matters of our own souls but what do we for our families our friends and acquistance may be we dare not conform to evil men nor have fellowship with them in their evil wayes but do we not coâ—nive at them may be we do not render evil for evil railing for railing but do we good foâ— evil do we pitty them pray for them labour by all lawful means to gain upon their hearts may be we dare not be unrighteous or unjust in our dealings but are we not unmerciful unpeaceable unquiet we dare not lye nor sweaâ— or curse but are we so watchful as we should be against idle and vain talkings frothy unsavoury discourses may be we cannot suffer any rooted malice to abide in our hearts but are there not many sudden and furious fits of passion anger breaking forth much bitter provoking language are we not fretful and impatient without eâ—er laying it much to heart doth conscience check us for and make resistance against every evil Let us be universally tender universally careful Oh that our consciences were but as tender as our lusts our pride will not bear any thing that reflects upon our reputation our covetousness will not bear any thing that is an hindrance to our gains our passions will hardly bear the least cross or unpleasing word how touchy are we at every little thing that does offend us Oh if conscience were in every thing as tenderas lust what Christians should we be but woe to us whatever we should be how short do we fall how unequal are our goings how unsteady are our tempers sometimes tender sometimes hard sometimes watchful sometimes heedless in some things careful in some things carelâ—ss how do we too much justifie the wicked harden them in their reproaches of us Let us press on with so much earnestness to this evenness exactness in all our ways that it may be seen that however we have not yet attained yet we are following after though we have not reached to yet we are reaching towards it though through infirmity we fall into many iniquities yet we allow not to our selves a liberty in any such a conscience as this such a course as this will plead for its self against all the calumnies of the World 2. By belying your integrity that is the sence in which Job speaks in the fore-mentioned Scripture I will not remove my integrity that is I will never belye my integrity call you me an hypocrite or what else you please God forbid that I should justifie you by belying my self saying as you say Brethren do not out of any base fear or to make your peace with sinners do not say of your tenderness watchful walking this was my pride or my hypocrisie or my bumor or self-will but stand upon your own uprightness Till I dye I will hold fast my righteousness will not let it go mine heart shall not reproach me while I live v. 6. 2. They give great heed to conscience they will hearken to follow conscience the voice of a well instructed conscience is the voice of God to this voice they will hearken without turning aside in any thing either to the right hand or the left By turning aside to the right hand I mean the same which Solomon does by being righteous overmuch Eccles 7. 16. Be not righteous overmuch the imposing upon ourselves such strictness and those severities which God hath not imposed the making those things to be sins which God hath not made to be sins and hereby making the narrow way narrower than the Lord hath made it and this may be done 1. By putting Religion in such things in which Cod hath put none laying other bonds and burthens on our necks then those which the Holy Ghost hath laid on us the abridging and cutting our selves short of that Christian liberty which the Lord hath not only allowed but commanded us to maintain and stand fast in 2. By putting more Religion in any thing then God hath put in it by laying a greater weight and stress upon the lesser and smaller thingsâ— of Religion than God hath layed on them By the lesser duties of Religion I mean not any moral duties the lowest of these the lowest duties of mercy justice charity truth c. are to be reckoned among the weighty matters of the law wherein we â—annot erre by being too strict we cannot be too just or too true or too merciful nor too zealous for truth justice and mercy Mat. 5. 19. He that breaketh the least of these Commandments and teacheth them so shall be called the least in the Kingdom â—f Heaven but by the lesser things of Religion I mean the circumstantials of the worship of God the outward forms of worship the gestures c. to be used in it This is a being righteous overmuch to put more in these circumstantials then the Scripture hath put to be so zealous for or against them as if Religion stood or fell with them 1 Cor 7. 19. Circumcision is nothing and uncircumcision is nothing but the keeping the Commandments of God some there were that did hotly contend for Circumcision and did put much of their Religion in that others were as hot against it this was much of their Religion both these the
by the soul there is the light of the Word shining in every Christian Secondly It is embraced approved consented to there is the love of the Law in the heart of a Christian the heart closes with it and all that it requires as a good word and worthy of all acceptation A Christian doth not only accept the Promises of the Gospel as good words and comfortable words but can heartily write Good is the Word of the Lord upon every precept he likes his Duties as well as his Priviledges his work as well as his reward This cowardliness of heart is set forth in those expressions of a willing mind a ready mind a forward mind And as his heart is towards his works so is it for any work the Lord calls it to he hath respect to all the Commandments he would not be without one leaf no nor one line of the whole Word of God he is ready to every good work he would not have one duty abated to him of all that God hath required he would not have one sin allowed to him of all that God hath forbidden him He that sayes concerning any one word in the whole will of God This I must have struck out or be dispensed within it ere I can be a Christian his heart is not upright He that would have any one sin to be no sin any one duty to be no duty any one sin to be allowed him or any one duty to be abated him is no Christian 4. This inward habitual Holiness is such as beares the sway and hath the perheminence in the heart though sin be there still yet where there is true Grace sin is an underling and brought into captivity it hath lost that power and interest which it had in the Sould before and the heart is now given up to God the stream runs Heavenward the stream of the thoughts the stream of the affections run that way God and the way of Holinesse hath a greater share and greater power in the heart than all the world there is more love to God stronger resolutions for following God than can be ballanced by the highest interest of the flesh God and the World stand as two suâ—tors for the heart but God carries it from the world so that as before it followed the world with the neglect of God now it will follow God with the neglect of the World before it would it may be mind God and godliness as far as it could without prejudice to its worldly interest so far as it could with honour or ease or safety but now it will mind the world and its â—leâ—hly interest so far only as is consistent with godliness and a good conscience this is sincerity and the clearest and most certain evidence of it Can we imagin that we love God sincerely when we love the World better wheâ—â— we love our ease or credit or pleasures or carnaâ—â— friends better When these can do more with us and command farther than God and golry Matth. 10. 37. He that loveth Father or Mother more than me is not worthy of me Luke 14. 33. Whosoever he be of you that forsake not all that he hath he cannot be my Disciple If there be any certain unquestionable Truths in the whole Doctine of the Gospel this is one of them That whosoever hath true saving Grace hath more love to God and holiness than to all things else whatsoever Though it be controverted Whether common grace and saving grace do not differ more than indegree yet this is without controversie That saving grace doth contain in it an higher degree of love to God than to all things else 5. This inward habitual prevailing holiness where ever it is will infallibly bring forth this strict precise and holy life For First That holiness in the heart will bring forth holiness of life is as naturally certain as that he that hath the life and reason of a man will act as a man as that a root will bring forth such branches and fruit as partake of the kind and nature of the root as that a fig-tree will bring forth figs that an olive-tree wil bring forth olives Secondly It is as certain that according to the proportion of holiness in the heart such will be the proportion of it in the life if holiness bear the sway in the heart it will bear the rule in the life if that little good that is in the heart be held as an underling in the Soul thereafter will the â—ife be this is as certain as that the Soul governs â—he Body Thirdly It 's no less certain that the lowest deâ—ree of prevailing holiness in the heart will â—â—ring forth this precise holy life In the sense I â—ave described it that is though there be not â—erfect holiness brought forth though he that â—ath a lower degree of true grace fall much shorâ—er of that perfection than he that hath an highâ—er degree though there be many failings and wandrings and weaknesses and turnings aside to â—niquity through corruption and temptation yet thus far the lowest of Saints have arrived That his â—ims desires endeavours are after a perfectly holy â—ife he hath a respect to every Commandment â—o every Duty he doth not habitually allow himself in any iniquity there is some change in his course actually appearing and this he purposes to himself and sets his heart upon it to grow up dayâ—y to a more thorow and universal conformity to all the principles of godliness laid down before him â—n the Scriptures and made manifest in his consciâ—nce This is as certain as the two former He that is â—incere would be perfect in the true love of holiness is necessarily included a love and longing for it in the perfection of it He that loveth holiness for it self will love it most when it is most it self in its perfection and love and longing will infallibly bring forth labouring and following after Therefore 6. Whosoever is not truely a person of a precise life is certainly in the state of damnation This so clearly follows from the former Propositions that it needs no further proof He that is not inwardly habitually universally sanctified he that loves any thing more than God or godliness that is he that is not converted and new born and so beâ—come a new Creature is actually in the state of damnation and he who is not a precise walker is not thus converted new born or sanctified for whoever is made this new Creature will infallibly make it appear as hath been proved by this newness of life You see Beloved to what issue this matter is brought either you must take up this strict way of holiness or be reprobates from God Whosoever there be amongst you that have the most rooted enmity in your hearts against this holiness of life and have cast the greatest slight and contempt on it and those that thus live and as Michael did David do despise them in your hearts whoever among you are most
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
us also walk in the Spirit In the prosecution of this I shall shew 1. What is meant by the Spirit 2. What by walking in the Spirit 3. That it is no fancy 1. What is meant by the Spirit here That being something that is opposed to the Flesh or corruption as appears verse 16 17. must of necessity be one of these two things possibly both either the Holy Ghost and the influence assistance and operations of that holy Spirit or else that New Nature which is begotten in us by the Spirit the Grace of the Spirit infused into our hearts and abiding in us which of the two we understand it of the difference will not be considerable 2. What is meant by walking in the spirit Some there are that by Spirit understand the Doctrine of Christianity and accordingly would have this walking in the Spirit to be nothing else but the embracing the Christian Religion But if this be so then what is to be understood by flesh which verse 17. is said to be contrary to this Spirit Why by flesh they will tell us we are to understand Judaism but then let me ask 1. What is meant by the lusting of this flesh which was now dead against the Spirit Is that the meaning of it Judaism lusteth against Christianity 2. How can this dead flesh have such a numerous off-spring as is mentioned verse 10. The works of the flesh are manifest which are these Adultery Fornication Vncleannesse Lasciviousnesse Idolatries Witchcraft Hatred Variance c. Must all these brats be laid aâ—â—he door of the Synagogue are these the brood of that Ceremonious Law of Carnal Commandments or are they not manifestly the fruits of that corrupt Law of Carnal Concupiscence I know not with what shadow of reason we can understand by the flesh any thing else but Lust or Concupiscence and then by the Spirit we must understand grace or the Spirit of Grace which bid defiance and are contrary to it Let us consider further What is meant by that expression of being led by the Spirit Rom. 8. 14. Why possibly the same men will tell us there is no more in this then in the former it implores no more than the Spirits leading us into all Truth the truth of the Gospel as the Star led the Wise men of the East to the Messiah If this be granted to be all yet here we have gotten somthing viz. That the Spirit of God is acknowledged to be our leader but let us consider one Scripture more Ezek. 36. 27. I will put my Spirit within you and cause you to walk in my Statutes What are those Statutes of God but the whole Will and Word of God One or two of them I shall mention If any man will come after me let him deny himself take up his Cross and Follow me Work out your salvation with fear and trembling Quench not the Spirit Abstain from all appearance of evil See that you walk circumspectly c. Are not these and many more such found and unrepeal'd in this great Statute Book What is it to walk in these Statutes other then to live in the sincere obedience of the whole Will of God Now saies the Lord I will give my Spirit and he shall cause them or help them to walk in my Statutes to live an holy life Let these things be considered and see if they will not help us to a better interpretation of those words Walk in the Spirit Why what is the meaning then of them I shall give you the Judgment of one who was no Phanatick Cornelius A Lapide who in his Commentary on ver 16. of this Chapter interprets the same words thus Walk in the Spirit that is Vitam actiones mores instituite secundum dictamen instinctum impulsum spiritus ac gratiae immissae inditae vobis à spiritu sancto qui suadet monet ut spiritualiter vivamus To walk in the Spirit signifies 1. To live under the conduct of the Spirit 2. To live in the power of the Spirit 3. To live a Spiritual life 1. To live under the conduct and guidance of the Spirit Rom. 8. 14. As many as are led by the Spirit are the Sons of God There is a double Guide whereby the Lord leads his people The Guide of his Word Psalm 73. 24. Thou shalt guide me by thy counsel And the guide of his Spirit John 16. 13. He shall lead you into all truth There are two things which the Spirit doth in leading on his People First He enlightens their Eyes opens their Understandings that they may understand the Scriptures which point out to us our way Luke 24. 45. Then opeued he their understandings that they might understand the Scriptures Secondly He takes them by the hand as it were and leads them Isa 40. 11. He shall gather the Lambs with his arm and carry them in his Bosome and shall gently lead those that are with young 2. To live in the power of the Spirit or of that inherent and assisting Grace which we receive from him to be carried on in an holy course and all the Duties of it both from the intrinsâ—cal power of the Life of God begotten in us and by the concurrent Influences and assistance of the Holy Ghost whom God hath given us to help our infirmities As in the Duty of Prayer Rom. 8. 26. So in all other Christian Duties John 15. 5. Without me sayes Christ that is without the assistance of my Spirit ye can do nothing Therefore the Psalmist resolves Psalm 71. 16. I will goe in the strength of the Lord and by thee I will make mention of thy Name And this living in the power of the Spirit is no other then is signified if we did understand what we say in those common expressions which we ordinarily have in our mouths By the grace of God or by the help of God I will do this or that What the Apostle speaks of himself as Minister is applicable to Christians 1 Cor. 15. 10. I laboured more abundantly then they all yee not I but the Grace of God which was with me Thus to walk in the Spirit is to follow those directions and intimations of the Will of God which he gives us out of the Word and those impulses of the Spirit upon our hearts whereby as by a gale of Wind filling onr Sails he moves and helps us on When you find any clear light breaking in from the Word upon your Consciences and thereupon some stirrings upon your hearts either by the way of check restraining and calling you back from any irregular or disorderly walking or quickening and encouraging you on in a way of duty this you may safely take to be from the Spirit and when you entertain this light obey these checks and follow these holy impulses this is your walking in the Spirit 3 To live a spiritual Life In whom the Spirit hath begotten another heart those he leads on in another life He that is
will you hearken to me in this Then I should be bold to bring you forth as Witnesses for God and his Truth However though upon your account it would be the more comfortable though ex abundanti I would bring in as many evidences as possible yet if you should fail me or any other particular congregation of professors yet let the World know I have sufficient proof ready at hand For If this walking in the Spirit be a fancy then these Damnable Absurdities will unavoidably follow 1. That the Spirit of the Lord is unfaithful in his Office 2. That God himself is false in his Promise 3. That the Devil doth more to the Damning of Souls than the Spirit of God to the saving them 4. That God hath no People no peculiar People in the world 1. If walking in the Spirit be a fancy the Spirit is unfaithful in his Office That the Spirit of God is given to the People of God to every one of them is so plainly asserted that he must deny the Scriptures that doth not grant it Rom. 8. 9. Ye are not in the Flesh but in the Spirit if so be that the spirit of God dwell in you Now if any man have not the spirit of Christ he is none of his That there are certain operations of the Spirit which he is by Office to perform is as certain as 1. To Enlighten therefore he is called the Spirit of Wisdome and Revelation Ephes 1. 17 18. 2. To sanctifie therefore Sanctification is called The sanctification of the Spirit 2 Thes 2. 13. 3. To Lead John 16. 13. He shall lead you into all Truth 4. To Assist and help Rom. 8. 26. Exek 36. 27. 5. To Comfort therefore is he called The Comforter If the Spirit of the Lord doth his Office then there are persons that are Enlightned Sanctified Led Assisted Comforted by him If there be none such if the comfort of the Saints be but pretended if their light their help their quicknings their encouragements be all fancies if they be but led in conceit quickned in conceit comforted in conceit then where is the Spirits faithfulness See what Blasphemies men run themselves upon before they are aware Sinners take heed what you do you are bold to reproach the Saints with the Spirit the Spirit but take heed mean while of reproaching the Spirit with unfaithfulness Blasphemy against the Spirit is no small sin though every blaspheming of the Spirit be not that unpardonable sin yet it is a fair step towards it look to your selves 2. If walking in the Spirit be a fancy then God himself is false in his promise Ezek. 36. 27. before-mentioned I will put my Spirit within them and cause them to walk in my Statutes If there be no such thing done then where is the promise of God He that makes walking in the Spirit to be nothing but talks makes the promise of God to be nothing but words 3. If walking in the Spirit be but fancy Then the Devil doth more to the destroying of Souls than the Spirit of the Lord doth to the salvation of Souls Let us consider again that Scripture Ephes 2. 2. Wherein in time past ye walked according to the course of this World according to the Prince of the power of the Air the Spirit that now worketh in the Children of Disobedience There are two things there observable to our purpose 1. Sinners are led by the Devil 2. They are assisted and excited by the Devil 1. They are led by the Devil that 's noted in that expression They walk on according to the Prince of the Power of the Air according to his guidance according to his minde and will he hath them at his beck When he sayes Go they go and when he sayes Come they come and when he sayes do this they do it But how comes this to pass that the Devil can hold such an hand over them can lead them thus at pleasure VVhy 2. They are assisted and excited by the Devil that evil Spirit works in them suggests evil thoughts into them and thereby excites and provokes and sets them a work The Devil is said Acts 5. to fill the hearts of Ananias and Saphira to lye against the Holy Ghost And when he had once put a lye into their Hearts their Hearts presently put a lye into their Mouths VVhen the Devil hath wrought wickedness into the hearts of sinners then they presently fall to working it out When wicked men lye it is the Devil lies in them when they curse and rage and swell with madness the Devil rages in them VVhen the lusts of men bring forth Adulteries Drunkenness Riot Revellings c. the Devil lies within blowing up the coals Is this but a conceit that wicked men walk in the Spirit That unclean Spirit That the Devil drawes them on and drives them on and helps them on and hardens them on in their wickedness Could men be so wicked as they are could there be such quarrelling and contentions such debaucheries and villanies such cursings and blasphemings such rottenness and ribaldries coming out of mens mouths and abounding in their lives Could there be so much constancy fruitfulness boldness hardness in sinning against all fears warnings reproofs counsels against Conscience and the Dictates of their Reason and common sense were it not for that evil Spirit that works in these Children of disobedience Now if it be no fancy that wicked men walk in the spirit this you must grant or else you must conclude that they are all Devils themselves and if you grant it can you conceive it to be but a fancy that the Saints walk in the spirit If the Devil works lies and oaths and curses into the Hearts of sinners sure you may well allow that the Spirit of God works duties works a prayer or praises c. into the hearts of the Srints Could a poor Christian that hath so many corruptions within so many Temptations without so many weaknesses hindrances discouragements ever follow the Lord in his holy wayes against them all if he had no other Spirit than his own to carry him on The Saints sure have as much need of that help which is from above to carry them on in holiness unto life as Sinners have of that which is from beneath to carry them on in iniquity to destruction and me thinks you should not question but the Spirit of God will be as active to stay as the Devil is busie to destroy 4. If walking in the Spirit be but a fancy then God hath no People in the World Rom. 8. 14. As many as are led by the Spirit of God they are the Sons of God As many that is just so many and no more God hath no more Children in the VVorld than there are persons that are led by the Spirit to be led by the Spirit and to walk in the Spirit signifie one and the same thing If then there be no such thing nor no such persons in the
of the soul Reading of the word is not the exercise of the eye onely but of the understanding Prayer is not an exercise of the tongue onely but of the heart it sets all the faculties of the soul on work it sets the several graces on work iâ— sets faith on work it sets hope and holy desires on work and grace kept in action will be by so much the more active and powerful in the whole course 2 In Duties we have an intimate converse with God Therefore they are sometimes called Our drawing â—igh to God Lev. 10. 3. I will be sanctified in them them that come nigh me Sometimes Our meeting with God Amos 4. 12 Prepare to meet thy God O Israel to meet with a Present as Jacob met his angry Brother to meet him with a Prayer and supplication Exod. 25. 32. There will I meet thee when the Saints go up to meet the Lord the Lord comes down to give them a meeting Sometimes Our visiting of God Isay 26. 16. In their trouble they have visited thee When God visiteth his people with a Rod they visit him with a Prayer when we come to Duty as we ought we put our selves under Gods eye we set the Lord before our face it 's necessary to the right performance of Duties that we have right and clear apprehensions of God deep impressions of the Majesty of God of his Omnipotence Omnipresence Holiness Goodness and Faithfulness upon our hearts This is required in that forementioned expression I will be sanctified in them that come nigh me Now what an influence will this have upon the upholding and carrying on the life of God in us to have daily such a sight of God before our eyes and such a sense of God upon our hearts 3 In Duties we obtain new supplies and fresh influences from God The flourishing state of a Christian is set forth Isay 58. 11. by a well-watered Garden and Jer. 31. 12. it is promised They shall come and flow together to the goodness of the Lord for Wheat and for Corn and for Wine and for Oyl And their soul shall be as a well-watered Garden Where observe these three things 1 That the watering of the soul is from the goodness of the Lord all the dews and showers of Grace are from above our Springs do not rise in our own Gardrns All my Springs are in thee 2 All the influences of the grace and goodness of the Lord are gotten down by your applying your selves to him in duty That is the meaning of that expression They shall flow together to the goodness of the Lord they shall assemble and come together to seek the Lord. 3 The People of God in their addresses to him in Duty though it be but for a supply of things temporal do get something for their souls They shall come for Wheat and for Wine c. And their souls shall be as a well-watered Garden We never come to pray for any temporal mercy and pray as we should but our souls are gainers thereby A Christian cannot come near the Throne of Grace for any thing bot his heart hath a share in the Blessing And there are three Reasons for it 1 A Christian never prays for temporal mercies but he hath some words or other to speak for his soul 2 Prayer whatever it be for is the souls drawing nigh to God and exercising it self on God And the soul never goes to God but it brings back something of God upon it even then when it may be denied the temporal mercy it seeks As when a Saint is praying for a Sinner and God will not hear him for that Sinner yet he loses not that Prayer but hath it returned into his own bosome So when the soul is praying for the concernments of the outward man though it be denied in its particular request yet its prayer shall not be lost to it self 3 Temporal merâ—ies obtained as a return of prayer are soul-blessings But now when the matter of our requests is particularly for our souls When Grace is that we come for when love and life and zeal and spiritual strength is that we come for when the watering of a dry and barren and the refreshing of a weary heart is that we seek for shall our souls then be sent bâ—rren and weary and empty away Our hearts are as Cisterns which however sometimes they may be full of water yet if there be not a supply from the Well the waters and the Cistern will waste and mud and at length dry away Duties are our labouring at the Pump which will keep the Cisterns full Isa 12. 3. Therefore with joy shall ye draw water out of the Wâ—lls of Salvation Christian thou complainest thy heart is barrâ—n and dead and dry and fit for nothing Why is there not a Well by thee where there is water enough to refresh and fill thee Why doâ—st thou no oftner let down thy Pitcher or labour at the Pump why art thou no oftner with thy God Thy heart wants watering get thee oftner to the Well more praying more fasting more conversing with Christ studying the Gospel searching and sucking the Promises would quickly get thee into a better plight He that is much with God is rich in grace Thou art not so much straâ—â—ned thou canst not be brought so poor and Iean and out of case but thou knowest where there is enough to fetch thee up again thou knowest where there is a Well that hath not onely water enough healing water but Wine and Milk and Honey enough but thou must go oftner for it if thou wilt have the benefit of it Go therefore and let down thy Pitcher and thou needest not fear its coming up empty Onely in exercising thy self in duty take heed thou mistake not the Pitcher for the Well take heed thou fix not thine eye on duty as if this were thy Christ thy Fountain out of which thou mayest be supplyed Duties are but the pipes it is the Lord that is the Fountain from whence all the water comes 4 Duties are our conflicting with corruption or striving against sin When ever we are striving with God we are thereby striving against sin Duty and sin contend for the Victory whilest Duty holds up sin goes down when Duty flags sin gets up Holy Prayer will make us weary of iâ—â—quity or our iniquity will quickly make such praying a weariness unto us it is not for the interest of the flesh to suffer the heart to be much in prayer or other duâ—ies and therefore we find for the whole Generation of carnal men a little of it must serve their turn There is no such way for Christians to be revenged on sin and to see their desires on this Enemy as to bring it before the Lord. They never fight against it with greater zeal or with more success then upon their knees When the sinner kneels in earnest before his God his lusts must quickly kneel to him our confession of sin
Some that are born poor live all their dayes and take up with their poor state and never look after riches For ought thou knowest thy heart might have been in much better case if thou hadst intended riches 'T is the covetous Christian that is the rich Christian As 't is with worldly men the Covetous of the earth these are the rich men of the earth these are the monied men the landed men that have laid house to house field to field and it may be if thou hadst been spiritually covetous thou mightest have laid grace to grace comfort to comfort and have been a man of great possessions before this day but thou hast been a narrow-hearted poor-spirited creature that never hadst any ambition not tookest up any design to grow great and rich towards God and hereupon 't is that thou art as thou art Christian though there be none of the former causes mentioned but may have an hand in bringing poverty upon thee or holding thee under it yet it may be this last a contentedness with a little grace is that to which thow owest most of thy pining disease This is too common a case with Christians We have not large hearts towards God we are not covetous after holiness we are too well contented to be Babes in Christ to be children in the grace and knowledge of God where shall we find a Christian almost that is resolved to be rich to seek great things for himself the great things of Eternity I mean to bring forth much fruit It is no wonder there are so many barren sheep in Christs Fold so many barren fig-trees in Christs Vineyard so many starveling souls among the Professors of Religion when there are so few that do seriously design fruitfulness We might have been as those sheep which Solomon mentions to resemble the Church by Cant. 6. 6. Whereof every one beareth Twins we might have gotten double to what we have done if we had had a mind in earnest to it Brethren Consider how it is with you and if you find this to be your case that your souls are in an unthtiving state search narrowly if some of the fore-mentioned particulars be not those that have kept you back and when you have found out the cause of your disease rest not till it be removed for be ye well assured That that which hath hindered will hinder till it be taken out of the way THe fourth and last Special Duty I shall direct you in is the Renewing of your Covenant Wherein before I give you the Directions I shall premise 1. That every sincere Christian is as hath been before shewed entred into Covenant with God 2. That Christians are guilty of much treachery and false-dealing with God They break Covenant daily The Lord may take up that complaint against many of us which he took up against Israel Psal 78. 36 37. Nevertheless they did flatter him with their mouth and lyed unto him in their tongue their heart was not right with him neither were they stedfast in the Covenant There is a double falshood in the Covenant which we may be guilty of 1. There is a falshood in our entring into Covenant when we do it not heartily but feignedly when our promises to God are nothing but words when we mean not nor intend any such thing as our mouth speaks this is lying unto God They lyed to him in their Tongues Oh! how many such lyars are there to be found amongst those that are called Christians We have all covenanted to renounce the world and the love of it to renounce the flesh and the lusts of it to renounce the Devil and his works We have all Covenanted to take the Lord to be our God to cleave to him obey and serve him only and all our dayes All this we have done in our Baptism and in our profession that we have since made to stand to our Baptismal Covenant But have we not many of us lyed unto the Lordâ— Hath there ever been any such thing in our hearts Those that are false in this Foundation of their Christianity are but false Christians those that have lyed unto God in their Covenants are but lying Converts 2. There is a falshood in our keeping Covenant when whatever reality there hath been in our intention yet we fail in execution when we do not stand to our word nor are stedfast in our Covenant and every part thereof And thus every Christian is more or less guilty Every sin we commit is in a degree a breaking Covenant a departing and going back from the Lord and a dealing treacherously with the most high Oh! how much falshood of this kind is there to be found in every one of us when some of our hearts are so set upon the world and take so much liberty in pursuing and so much pleasure in the enjoying of these earthly things that the Lord is the less regarded and looked after Is this according to our Covenant When there is such fleshliness and sensuality to be found amongst others when we live such idle easie careless lives when our appetires our passions our tongues are left so much at their liberty when there is so much provision made for the flesh and so little for the soul Is this according to our Covenant Is this all we meant in promising to be Christians Is this our living to God our living to Christ Oh! what falshood have we been guilty of 3. That all our breaches of Covenant do exceedingly weaken the bond and obligation of the Covenant The obligation of the Covenant may be said to be weakened in a double sense 1. Really when the tye of it is relaxed and loosened and we cease to be so strongly bound as before and thus no sin can weaken our Covenant-obligation it doth not become ever the less our duty to cleave unto God for that we have so often departed from him or ever the less our sin to follow the world for that we have followed it so long Our sins in this sense do rather add to the obligation by how much the less we have paid off our debt by so much the more there is behind Our former neglects do oblige us to the more care for the future 2. Sensibly When the bond of the Covenant being so often broken is not now accounted so solemn or so sacred as before by how much the more it hath been broken by so much the less sensible hold hath it upon us It seemeth but a very light thing to persons that have so often and ordinarily broken their Faith with God to break it over and over again It doth not much affect or trouble such hearts which have been accustomed to transgress ro revolt more and more When sin can plead prescription it grows bold If I were to begin again saith the sinner I would take more eare and look better to my wayes but over shoes over boots now I have gone on so long it will not be much
God see it good to fall into such a calamity He hath little of a Saint that would deliberately refuse it Doubtless a sincere Christian who would count his usefulness to the good of the whole Body to be his good would say even concerning such a Message were it brought to him Good is the word of the Lord And that which afore-hand he would judg to be good for him to submit to may it not be good for him to be under 2. It may also be more directly for his particular personal good For 1. It may do him the same good which Death will do for him Concerning which the Apostle says it is yours 1 Cor. 3. that is it is for your advantage It may take him from the evil to come from those sorrows and that trouble of heart which God might fore-see falling upon him by any calamities coming either on the Church in general or himself or Family in particular which being deprived of his Reason and power to reflect on he cannot feel or in the least be afflicted by If you reply But the Remedy is worse than the Dâ—sease To be useless and unserviceable is less eligible than to be sorrowful and afflicted Will any man chuse to fall into a Lethargy or Apoplexy because 't will secure him from the torment of a Feaver If there be any weight in this Reply I shall add a further Answer which if I mis-judge not will cut off all Replyes 2. Who knows what Sins and Temptations he might have fallen into and fallen by had not the Lord by this means prevented it he might possibly have been a back-slider have fallen into gross sin by which he might have been a Terrour to himself and a Scandal to the Gospel and is it not good for him that this is prevented Is not that affliction a mercy which secures from such iniquity Who can say it is not thus that the Lord foresaw he would have fallen into sin and for prevention brought him into this affliction Who can say it is not thus If none can then this is no Objection If you Reply You say it may be this is the case and I may as well say it may be not there might be no such thing that God fore-saw as the Reason of this Providence 'T is but a Conjecture and an uncertainty when you have made the most of it Be it so yet it will fully answer my end I am not now proving that all things work for good to the Saints that 's sufficiently done already But you are objecting against it and till you prove your Objection which you can never do unless you prove that this is not the case you must give me leave again to tell you your Objection comes to nothing And so at length you see this Blessed Glorious Comfortable Truth stands its Ground and Triumphs over whatever hath any shadow of Contradiction to it By the way learn hence two things 1. Rejoyce in this Promise of God Hath the Lord put in thy name here let thine heart say It is enough Be more joyful in this that God hath thus undertaken the Care of thee than if God had wholly put thee to thine own hand giving thee power to help and liberty to chuse for thy self In what wilt thou rejoyce if not in this that the whole Creation are ingaged to do thee a kindness to help thee into the possession of thy God Thou maist now not onely submit to but thankfully embrace every Providence knowing upon what Errand it comes to thee for good and not for hurt Thou maist now triumph not onely in the Consternations but in the Triumphs of thine enemies Whether they ride over thy back or thou tread on their neck 't is all one the issue will be the same Thy Troubles and thy Consolations differ only in their Countenance with what ever Grim face thy afflictions look there are smiles under learn to see through them and thou maist see light on the further side Believe this Word thou maist read it written upon every thing that befals thee there 's no Messenger that comes but brings this promise in his hand Even this shall work for good Read it and rejoyce 2. Lay thy self down quietly under it No more perplexing or distracting cares what shall become of thee no more unwarrantable shifting for thy self Let God alone Shift not for thy self lest God leave thee to thine own shifts Let not the violence of evil men disturb thy Peace or provoke thee to unpeaceableness What-ever provocations thou maist have avenge not thy self neither give place unto wrath murmuring or fears In thy patience possess thy Soul thy God and his good Word Thy strength is to sit still Stand still and see the Salvation of God thou hast nothing to do but to be Holy let that be thine only care thy God will see to it thou shalt be happy he is faithful that hath promised Love God and leave thy self and thy whole Interest in this blessed Word All things shall work to thee for good By this time you see something of the Riches of this Promise God is in the Promise the God of Peace the God of Power the God of Patience the God of Hope the heart of God the help of God the presence of God by vertue whereof all that ever befals them shall work for their good Methinks the hearing of this Promise opened should set your souls and all that is within you a crying our Oh that this were my portion Where-ever my Lot do fall as to outward things though in a Prison though in a Desert though on a Dunghil let the lot of my Soul lye in this Promise The God of Peace shall be with you Why Brethren will you take up with Godliness you have learned and recâ—ived and heard the Word of the Lord the Word of Faith the Word of Righteousness and Holiness will you hearken to will you obey these words These things do and the God of peace shall be with you Oh what foolish Creatures are we that ever we should be afraid of Religion afraid of Holiness afraid to own obey and follow God and his holy wayes What unreasonable fears are these to those that believe the Scriptures If the Scriptures be true this is the only way this following God in holiness to put your selves out of all danger to put your selves into the heart arms presence protection of the Almighty God of Heaven and Earth Oh that I could perswade you in thither and there leave you if you are once in the Lords Arms you are safe enâ—ugh into whatever hands you fall Vse By way of Application let me once more speak a few words 1. To the Ungodly 2. To the Godly 1. To the Ungodly my work with them shall be to perswade and direct them how to get into this peaceful and blessed state Amongst the ungodly 1. There are some who are far from the Kingdom of Heaven as 1. Those upon whom the Ministry of
Unworthy Spirits Oh me-thinks Christians we should rather step one before another and when our Lord demands Who will go with me Who will bear my Cross Me thinks we should readily answer I will go let me bear it Lord and not grudge as we do that he puts us to it Our impatience bears false witness against God and his Gospel what is the voyce or the meaning of impatience less than this What-ever is said in honour of the Gospel what a blessedness what an ineffable advantage 't is to all that heartily own it yet having proved it I find it even as much as nothing by that all the costs and charges of it are cast up The comforts of it will never ballance them set one against another the bad against the good the bitter against the sweet Set one against another and I have made but a bad bargain by becoming a Christian This is the voice of impatience Christian thou passest over thy Murmuring as a light evil as if thy pain might excuse thy pettishness As if it were because 't is so common a very small thing but is it nothing to bely God to bear false witness against his Gospel thy repining that ever thou wert a Christian Brithren Let us do the Lord this Right by the patience of our spirits to confesse before the world That all the sufferings of this Life are not worthy to be compared to the Glory that shall be revealed And looking unto Jesus the Author and Finisher of our Faith Let us learn of him for the Joy that is set before us to endure the Cross and despise the shame that we may sit down at his as he is set down at the right hand of the throne of God Secondly Your patient suffering will be God's Witness of your Adoption Heb. 12. 7. If you endure chastening God dealeth with you as with Sons The LORD doth not use to deal so with strangers Afflictions are Gods Family Discipline Yet mark 't is not the suffering alone will prove our Sonship the Rod is for the fools back as well as the childs but patient suffering will for 1. Patient suffering is it self an evidence of our adoption it is the mark of the Lord Jesus upon us If thou hast both the same lot and the same spirit that was upon Christ there 's thy Lords mark upon thee whereby he marks thee out for one of his own Men had need of other marks to prove them Christians than what the Rod hath made on their backs 't is our quiet submitting to it and that upon Gospel grounds as hath been before shewed that must do it and this will be evidence enough None but a Son will thus submit 2. The suffering state of Christians is ordinarily attended with other evidences Sufferings will set patience on work and patience will set every other grace on work Whatsoever it be that finds work for patience will therein find work for faith and love and hope and self-denial Christians never appear so much believers so humble so mortified as under the Cross If there be any faith or love or hope in the heart 't will appear in the day of adversity If there be any fire under the ashes throw on water and then you shall hear it when it may be before you could see none there As Solomon sayes folly so we may say wisdom grace is bound up in the heart of a child but the rod of correction will fetch it out We seldom know either how bad or how good our hearts are till they are thus proved This I did to prove thee and to know what was in thine heart Besides this is the season when ordinarily there are most plentiful illapses and incomes from above God seldom sends such tokens of his love as to his Children in prison The light of his countenance he often reserves for their darkest estate he sets to his Seal when the wax is on fire There have been Christians that would never believe that they were such till God hath told it them at the stake the highest joyes the fullest sence of everlasting kindness have been most ordinarily the portion of Gods Martyrs When Hell is let loose upon them then Heaven is most open Many Christians have met with such refreshings in their Bonds that their enlargement hath been their Prison If this be so Christians who would fear sufferings who would not be patient would it comfort you to know that God is your Father Be patient and you shall know it What would you not bear so you might be sure you are the Lords It may be you have been held under doubt and fears and sad uncertainties hitherto all your dayes you have gone about from duty to duty from Ordinance to Ordinance from Christian to Christian enquiring and mourning and complaining and crying our Oh if I were sure that Christ were mine that my faith and my love and my hope and my obedience were sound and sincere such as would prove my adoption then could be I quiet Why if ever God calls thee to Sufferings follow him chearfully He calls thee out to prove to thee that thou lov'st him Fear not to go up with him on the Cross Assurance is a fruit that most â—â—dinarily grows on that Tree Let hypocrites only fear sufferings 't will be sad indeed to them there 's many a self-deceiving Professor that never suspected himself to be an hypocrite till persecution made him an Apostate that 's a woful case to have sufferings come upon him for the Gospel's sake only to tell him That he hath no part in Christ nor his Gospel Let hypocrites be afraid and unquiet but let Saints be patient The same trials which will prove them bastards will prove you Sons Your patient suffering is the cure of your Corruption Sufferings are our medicine for corruption and patience our cure To what degree of patience a Christian hath attain'd that degree of power hath he gotten over iniquity Till lust be conquered there 's no patience If there be but one unmortified corruption remaining and an affliction comes and grates upon that this will provoke there 's no beating it Whence is impatience but from this for the most part that we cannot bear any violence that 's offered to lust what is patience but this that we can bear that pain that lust when pinched will put us to quietly to suffer our pride our envy our passion our sensual appetites to be cut short of what would gratifie them and freely to leave them under that which comes to kill and crucifie them to be able to want that fuel that feeds and endure that water that doth quench these fires this is Patience VVhen our pride is strip'd of its ornaments our appetites deprived of their delicates our covetousness of its substance our flesh of its ease and we either feel no smart or can bear the smart of it then we are Patient And when we can thus leave our Corruptions to whatever sufferings