on a spirit of zeal and activity How wonderfully is God pleased with Phineas zeal Numb 25. 11 12 13. What a great approbation doth he manifest of him What an attestation doth he give to him he is so greatly pleased with his zealous appearance for him that he turns away his displeasure from the whole congregation of Israel and overlooks their crimson provocations against him On the contrary there is nothing that God is more displeased with then the remisness and lifelessness and indifferency in Religion The luke-warm water is not a greater offence to the stomach then the luke-warm Professour is to God and therefore he will spue such a one out of his mouth Rev. 3. 16. Christians where is your zeal for the Lord of Hosts Christs redeemed must be zealous of good works Tit. 2. 14. not slothful in business but fervent in spirit serving the Lord Acts 18. 25. Rom. 12. 11. Acts 26. 6 7. instantly night and day for the hope of the promise do not only that which is right in the sight of the Lord but do it with all your heart The Lord loveth a willing servant Bestir your selves for the Lord. Be ye followers of Christ who went up and down doing good Every Christian should be a common blessing A publike good This is to be the children of your Father which is in Heaven who is good unto all and his tender mercies are over all his works And be sure the Father doth best love that child that is most like him A private narrow spirit is a low and a base spirit unworthy of a Christian. A Catholick communicative spirit full of great desires and great designes A large heart set upon doing good whose fire though ever hottest within will be breaking forth of his breast and provoking others whose love will not be confined to a party but gladly and thankfully owneth Christ where-ever he sees him This Catholick spirit I say is the glory of Religion the Churches blessing and Gods delight IV. Live by faith Heb. 10. 38. This is a precious grace in Gods account 2 Pet. 1. 1. 1 Pet. 1. 7. It giveth glory to God and therefore God taketh no small pleasure in it By faith Enoch obtains that testimony that he pleased God Rom. 4. 20. Heb. 11. 5. 2 Cor. 4. 18. Heb. 11. 39. Matth. 8. 10. If you would so walk as to please God you must walk by faith Christians must look to the things unseen they must not live at the common rate Christ must be their life and breath their prayers and their promises their dayly bread By faith did the Elders obtain that good report 't was Faith that Christ was so greatly taken with in the Centurion which made him to commend him for a none-such This was that which won such a singular praise and approbation from our Saviour to the woman of Canaan even her victorious faith Matth. 15. 28. Thou hast taken away my heart my Sister my Spouse thou hast taken away my heart with one of thine eyes Cant. 4. 9. that is with thy faith Live in the power of faith and thou wilt please him to the heart Give glory to him by believing Let the life thou now livest in the flesh be by faith of the Son of God Live by faith in prosperity though thou hast the world about thee let it not be above thee Keep it at thy feet use it as thy servant Be much in the views of glory and contemplation of Eternity Buy as though thou possest not rejoyce as though thou rejoycedst not love as though thou lovedst not use this world as not abusing it it is but a fashion not a substance and that which it is passeth away 1 Cor. 7. 30 31. Use it therefore with mortified affections and prove the sincerity of your faith by the victory over your inordinate content and delight in and desires after and cares for the things of this world 1 Iohn 5. 4. Live by faith in adversity Weep as though you wept not enduring the cross and despising the shame as looking unto Jesus Heb. 12. 2. Heb. 11. 26. accounting Christs reproaches your riches his shame your glory Acts 5. 41. Compare these light afflictions with the weight of glory 2 Cor. 4. 17. Rom. 8. 18. Ply your hearts with the Promises Count if you can the riches that are laid up in them Roll your selves upon the Lord Psal. 37. 5. and know that your heavenly Father hath no greater delight then to see his Children trust him with confidence when all visible helps are out of sight and he seems to be their enemy Iob 13. 15. V. Put on the ornament of a meek and quiet spirit this is in the sight of God of great price 1 Pet. 3. 4. Study to be like your Father slow to anger ready to forgive Psal. 130. 1. 8. forgetting injuries loving enemies requiting ill-will with kindness ill words with courtesies neglects with benefits and if any wrong you do him a kindness the sooner so shall you bear his likeness and be his delight And know ye that are of unmortified passions and unbridled tongues God hath an especial hatred and displeasure against a froward heart and a froward tongue Prov. 3. 32. 11 20. 1. 12. 8. 12. Oh seek meekness How can the holy Dove rest in a wrathful heart Christ is a Lamb of meekness how can he take pleasure in an unquiet contentious spirit Verily with the froward he will shew himself froward Psal. 18. 26. If you will not forgive others he will not forgive you Art thou hard to be pleased a froward wife a froward master a cross and willful servant surely God will not be pleased with thee he will mete to you as you measure to others Matth. 16. 24. VI. Get a spirit of self-denyal God is then pleased best when self is displeased most When we can be content to be emptied content to be abased that God may be honoured and with the Holy Baptist are wiling to be eclipsed by Christ willing to decrease that he may increase counting our selves no losers whilst his interest is a gainer Iohn 3. 29 30. rejoycing that we are made low for Christs advancement This is well-pleasing unto God How greatly was he pleased with Solomon's self-denying choice and gives him his asking throwing in riches and honours into the bargain 1 Kings 3. 10 11 12. Strange was Abraham's self-denyal What! to sacrifice with his own hand the whole hope of his Family the Heir of Promise the Child of his Years a Son an only Son when his life was bound up in the lads life Was ever mortal thus put to it But Abraham shall not be a loser God gives him a testimony from Heaven blesses him blesses his Seed blesses all Nations in him Gen. 22. 15 16 17 18. Wonderful was Moses his self-denyal but more wonderful was his acceptation and reward Heb. 11. 24. none like Moses Deut. 34. 10. God preferred him in another manner then Pharaoh could He
Approach him not but in the garments of your elder Brother lest you carry away the curse Ioshua's filthy garments must be put off and Christs Rayment put on or else there is no standing before the bright and burning eyes of infinite holiness Put on the Lord Jesus in believing that is accept of him in all his Offices with all his inconveniencies and deliver up thy self to him and this will intitle thee to his merits and righteousness Without this nothing will avail If thy head were waters and thine eyes a fountain of tears if thou shouldst wear thy tongue to the roots with praying if thou shouldst weep an Ocean and wash thy self in thine own brine all could not get out one spot nothing can be accepted while thou art out of Christ and therefore in the first place apply thy self to him God will accept of no Gift but off his Altar Secondly The white Robe of his grace of Sanctification Rev. 5. 11. Thou that art in the flesh that is unrenewed unsanctified canst not please God Rom. 8. 8. Never think to make up the matter by a little mending and reforming particular Acts Man thy heart must be renewed thy state must be clean altered or God cannot be pleased Matth. 7. 16 17 18. The Tree must be made good the Fountain must be healed or else the Stream will be salt and the Fruit sowr If Christ be once formed in thee that is his image in his grace Likeness is the ground of Love Similitude and suitableness of nature is the loadstone of Affection God cannot but love his own likeness wouldst thou have his Favour wouldst thou be his Delight then conform to his pleasure study to be like him purifie thy self as he is pure The righteous Lord loveth righteousness he desireth truth in the inward parts and takes infinite complacency in the graces of his people These are the Spikenard and the Saffron the Spices the Beds of Lillies the sweet Ointments that Christ is so taken up with These are the Cinamon and the Trees of Frankincense the Calamus and the Camphire the Myrrhe and the Aloes the Chains of the neck and the precious Pearls that he is so ravished withall and doth so superlatively commend Cant. 4. 9. This is the Rayment of Needle-work and Gold of Ophir wherein the Queen is presented to her Royal Husband Psal. 45. 9 13. Therefore as the Elect of God holy and beloved Col. 5. 12 13. Put ye on bowels of mercy kindness put off all these anger wrath malice filthy communication and put on the new Man Col. 3. 9 10. Particularly let me commend to you some special graces which God doth manifest himself to be wonderfully pleased withall As ever you would please God get on these I. Be cloathed with Humility 1 Pet. 5. 5. This is a Garment which must be put on or else you cannot be accepted or saved Matth. 18. 3. Here is the dress that you must come to God in He must be served in humility of mind Acts 20. 14. You must humble your selves to walk with him Mich. 6. 8. Humility is a plain but yet a comely garment This grace doth eminently honour God and therefore God doth put a peculiar honour upon and manifest a most special delight in this Of all the men in the world this is the man that God will lock unto even he that is poor and of a contrite spirit that trembleth at his Word Isa. 66. 2. Though he be the high and lofty One who inhabiteth Eternity whose Name is Holy from whence the trembling soul is ready to conclude that surely such a fearful Majesty cannot but despise him such sin hating purity cannot but abhor him yet he will lay Isa. 47. 15. aside his Majesty and bear with mans impurity and condescend to most familiar and constant communion and cohabitation with his poor dust when contrite at his feet and prostrate in humility If thou wouldst be accepted of God come as Benhadads servants to the King of Israel with a rope about thy neck and ashes on thy head 1 King 20. 32. think meanly of thy self and God will honour thee 1 Sam. 2. 30. Put thy self in the lowest room and God will set thee higher Be little in thine own eyes and thou shalt be high in his A proud heart and a proud look is with God the first-born of abomination As ever thou wouldst have God well-pleased with thee be throughly displeased with thy self If thou dost throughly loath thy self God doth love thee If thou abhorrest thy self God delighteth in thee Be angry with thy self and the Almighty will turn away his anger from thee Condemn thy self and God will acquit thee In no wise extenuate thy sins nor justifie thy self Think the worse of thy self and be willing that others should think meanly of thee and heartily love them that slight thee This is the frame in which God is well-pleased pass sentence on thy self and God will absolve thee Set thy self at his foot-stool and he will lift thee up into the Throne Rev. 2. II. Labour for sincerity This is not a distinct grace from the rest yet for Doctrines sake I speak to it distinctly Vprightness is the great thing that God looks after and covenants for Gen. 17. 1. It renders all our persons and performances acceptable before God Prov. 15. 8. Such as are upright in the way are Gods delight Prov. 11. 20. To these are all the promises of peace Salvation Pardon preservation Blessedness Psal. 87. 10. In a word there is no good thing God will with-hold from them that walk uprightly Prov. 28. 10. This was Noah's praise that he was upright in his generation This was that set off Iob at such a rate that God doth so extol him for and as it were make his boast of him the singular sincerity and integrity of his heart Study to be upright See that the main bent of your hearts be to please God and honour him That Gods interest be uppermost with you That he hath the chief share in you and the eye of the soul be principally to him for in this sincerity doth consist as to your main state Let your great care be of your hearts Here is a Christians great work The Lord seeth not as man seeth for man looketh on the outward appearance but the Lord looketh to the heart see therefore that thou look to it Let thine eye be chiefly there where Gods eye is He looketh not so much what thou dost as with what a heart Go then and do likewise yet be not satisfied in this that you are upright as to your states but labour to approve your selves in uprightness to God in your particular actions Do common as well as spiritual actions with holy ends Much of our lives are lost for want of this So much as is done for God of his strange grace he accounts himself our debtour But what is done for no higher end then self is lost from our account III. Put
must speak with him face to face as a man with his friend His word shall be as it were a Law with God Speak for whom he will they shal be spared though they seemed to be devoted to destruction But speak against him who durst he shall be sure to bear his iniquity Numb 12. 8. Forget self Renounce thine own wisdom thine own worthiness thine own will Bite in thy passions Curb thine appetite Bridle thy tongue This do and thou shalt be greatly accepted and shalt find that Gods favour will infinitely reward thee for all the murmuring oppositions and discontents of thy flesh which will be ready to be impatient to have the reins held so hard VII Maintain a spirit of resolution and constancy in the ways of God Heb. 10. 38. This was the renown of the three Worthies Dan. 3. They feared not the fierceness of Nebuchadnezzars rage nor the fire of the furnace all the world could not make them bow and how gloriously did God own them and miraculously evidence his pleasure in them Stand your ground Resolve to live and die by substantial godliness cleave to the Lord with full purpose of heart Let no difficulties make you change your station then shall you be an honour and a pleasure to the God that made you Well then would you know what frame of heart is pleasing to God why this humble sincere zealous active frame this believing meek self-denying resolved frame this is the frame that is well pleasing in the sight of God Secondly As to your performances more briefly that those may please God you must heedfully look to these five things 1. That they be done by the right Rule which is Gods Word You must not follow the imaginations of your own hearts Numb 15. 39. you must not do that which is right in your own eyes In all sacred actions you must have Gods command to warrant you you may not offer to God of that of which you are not able to say Thou requirest these things at our hands Isa. 1. 12. In all civil actions you must have Gods allowance Be sure he will never accept that which his Word condemns under pains of Gods displeasure dare not to set your hands to what the Word forbids 2. That they be done to the right end which is Gods glory How damnably did the Pharisees erre How miserably did Iehu miscarry and both in acts for the matter commanded for want of aiming at this end 3. That they proceed from right Principles 1. Faith without which it is impossible to please God Prayer will not avail except it be the prayer of Faith Heb. 11. 6. We beleeve and therefore we speak 2. Love If we should give our goods to the poor and bodies to the fire and not from Love it would profit us nothing Where the slavish fear of hell only or of the lashes of conscience or the love of mans praise carries men to duties or where any other carnal principle is predominant in the act it cannot please God 3. Fear we cannot serve God acceptably without reverence and godly fear not slavish fear The Lord taketh pleasure in them that fear him in them that hope in his mercy Observe the happy mixture where these two are conjoyned that is a true filial fear and faith Saith David I will come into thy House in the multitude of thy mercy Behold his faith and in thy fear will I worship towards thy holy Temple there is his fear with faith Faith without fear were bold presumption Fear without faith is sinful despair joyn them together and God is well-pleased 4. That they be done in a right manner Preparedly not rashly and inconsiderately in the presence of so dreadful a Majesty prudently for lawful acts may be spoiled and be done unlawfully without consideration had to the offence that may in some cases attend them yea holy Duties as well as common Actions may be turned into sins by being ill-timed and for want of a due attending the present circumstances Holily not rashly uttering any thing with our mouths before God but behaving our selves as in his sight Heartily not feignedly with our lips going when our minds are gadding 5. That they be directed through the right means that is Iesus Christ the only way to the Father Bring all thy Sacrifices to the High Priest offer all upon this Altar else all is lost not that it is enough to say Through our Lord Iesus Christ Amen at the end but in every duty you must come with lively dependance on him for righteousness and strength for assistance and acceptance Remember to do all in the name of the Lord Iesus to come leaning upon his hand without this all your services will be rejected at last CHAP. II. A third Case of Conscience grounded upon the words of our Saviour John 8. 29. For I do alwayes those things that please him Qu. I. Is any man able in this life to come up to the Example of Christ in this To do alwayes those things that please God Ans. In regard there is none that doth good and finneth not and God is not nor can be pleased with sin no not in his own people but most of all hates it in them it cannot be that any man in this life should fully come up to Christs Example in this yet may we come so far on towards it as that not only in our immediate addresses to God but in the general course of our lives we may come to please God Thus Enoch and Noah walked with God i. e. in their general course they walked so as to please God and approve themselves in his sight Thus the meanest of actions if done by us as unto the Lord as the Servants of Christ have a promise of acceptance and reward Col. 3. 22 23 24. Q. II. How may we come in our measure to be followers of Christ in this to do always those things that please God Answ. In order to this there is something necessary with reference 1. To our Persons 2. To our Principles 3. To our Practices with reference to our Persons and here it is necessary 1. That there be an alteration of our natures by renewing grace for they that are in the flesh cannot please God Rom. 8. 8. These wild Vines must needs bring forth sowre grapes Isa. 5. 4. The fruit that they bear how specious and fair soever to the eye is evil fruit Matth. 7. 17. Where there is not a good treasure of grace in the heart a man cannot in his actions bring forth good things Matth. 12. 36. Many enlightned sinners think by reading and praying forsaking some conscience-wasting sins to pacifie God and set all right Mistaken souls let me undeceive you you begin at the wrong end your first and greatest care must be to get your hearts and natures changed and renewed by the power of converting grace you labour in vain at the streams while the fountain of corruption in the heart remains in
barely as a Bridg to Heaven and so to seek no more then will just bear his charges thither but he desires it for its own sake And therefore desires the height of it That person that desires Grace only for Heavens sake and inquires what is the lowest measure of Grace that any one may have and come to Heaven by which he meaneth but to be saved from misery upon this design that if he could but come to that pitch he would desire no more that person is rotten at the heart Christans the Lord doth expect of you that you should not be Babes and Dwarfs He looks now especially that you should make some progresse What do you more then heretofore What! do you feel his spurs in your sides and his whip at your backs And yet never mend your pace in Religion nor stir one jot the faster Let me commend to you Pauls study Phil. 3. 12. 13. 14. It argues a base and unworthy spirit to content our selves with little things in Religion Coun. V. Labour that Holiness may become your nature and Religion your business Then you are come to somewhat indeed in Religion when the work of God is become your natural and beloved imployment your Meat and Drink your Work and Wages When your Tongues and Hearts do as naturally run on God as others on and of the world much of that may be attained by constant care and prayer Brethren let Gods work be done by you not by the by but as your greatest businesse Seek first the Kingdome of God Matth. 6. 33. And so wherever you be you may be able to give that account of your selves that our Saviour did when they enquired of him That you are about your Fathers business Luke 2. 59. Coun. VI. Confine not your Religion to your knees but carry on an even spun thred of Holiness through your whole Course Brethren 't is the disgrace of Religion that Christians are so unlike themselves unless it be when they are in holy duties This wounds Religion to the quick when it shall be said of Professors these men indeed will pray like Angels but for ought we can see they are as Peevish and as Touchy as any other men and they are as Hard in their Dealings and make as little Conscience of their Words as others do Beloved think not Religion lies only or cheifly in Praying Hearing Reading No you must be throughout Religous Sirs bring forth your Religion out of your Closets into your ordinary Course Let there not be a life of Holiness on the outside of the Cloth But Let Holiness be woven into the whole of your Conversations Here lies the excellency difficulty of Religion when you have the baits of intemperance before you then to hold the Reins hard and deny your flesh when you have provocation before you then to bite in your passions and bridle the unruly member When you have dealings with others then to proceed by that golden rule of Equity and Charity To do to others as your Consciences tell you you would have them do in the like case to you When you are called upon in your several relations then to behave your selves with that tenderness and love with that reverence and obedience with that courtesie and condescension and kindness that becomes you in your various capacities In this I say lies the Excellency of Religion Coun. VII Ever walk with your End in your Eye It is true according to the usual and useful similitude The Traveller thinks not of his Journeyes end every step nor need he yet there is no Traveller but thinks of it at his setting out Brethren there is nothing hinders but that with Prayer and Watchfulness you might come to this in every solemn action to mind God as your End Impose this upon your selves as your daily rule to walk by never to lie down but with these thoughts Well I will make use of my Bed as an Ordinance of God for my natural refreshment that a weary Servant of his may be fitted for his work Never to rise up but with these thoughts I will set forth this day in the Name of the Lord and make it my business this day throughout to please him Never to set to your callings but in the entrance to think thus I will set about my employment in obedience to God because this is his will that I should walk with him in my place and station Never to sit down to your Tables but thinking I will now Eat and Drink not meerly to feed my flesh but to cherish a Servant of Christ Iesus that he may have strength for his service Charge this upon your selves and examine in the evening how you have minded it and check your selves wherein you come short Once learn this and you are come up to something and you shall have the undoubted evidence of your sincerity and shall know the inside of that blessed mistery of walking with God Coun. VIII Be and do more then ordinary in your Familys and Closets now in the defects of the more Publick Ordinances 1. In your Closets See that your Consciences be able to bear you witness that under Gods extraordinary providences you do more then ever in answer thereunto It may be you Prayed twice in the day heretofore why should you not at such a time as this is make one visit more then ordinary to Heaven daily to represent before God the calamites of his Church This be sure of that somewhat more then heretofore must now be done else God will look upon himself as intollerably slighted and upon his Church as most unnaturally neglected if we do not now put to it Be more then ever in self-examination God doth look that when he is trying of us we should be much in the trial of our selves And here let me put it to your Consciences How are your rules for daily examination looked after Do you try your selves by them from day to day Ah wretched negligence what have you given your approbation and passed your promise and yet even in such a day as this so much forget your duty God expects it of you that now you see him angry you should with more jealous fear and tender circumspecton and holy watchfulness and self-denial walk before him else you will greatly incense his indignation when he shall see that you slight his anger 2. In your Families Christians now the Lord calls aloud upon you to set your houses in order Oh see what is amiss in them and strive to cast out that which may be a provocation Three things I advise you to with reference to your Families 1. That you set up the Solemn exercise of Catechising weekly among them Methinks I would not question but that in every Godly Family there is a care of the Catechisme But when Governours do onely impose it in general upon their Families and occasionally take an account I find but little progress is made and therefore I beseech you to
Cattel and Cattel I will feed my flock saith the Lord God and cause them to lie down I will seek that which is lost and bring again that which is driven away and bind up that which is broken and strengthen that which is sick but I will destroy the Fat and the strong and will feed them with judgment I will be a Physician to you I will heal your backslidings and cure all your diseases fear not never did soul miscarry that left it self in my hands and would but follow my prescriptions Well this is one of the Articles that God here sealeth to that he will be to you in the place of all Relations Silence thou quarelling unbelief methinks I hear thy whispers that this is too good to be true that it were presumption in us to count upon all this What shall they that must say to corruption thou art my father be able to say to the incorruptible God thou art my Father Shall they that must say to the worm thou art my mother and my sister be able to say to the Angels of Light ye are my fellow Servants And to the King of Glory Thou art my Brother and my Kinsman Shall Majesty espouse himself to misery and the worms meat be married to Immortallity and life How can these things be Nay but O heart of Infidelity who art thou that repliest against God Dost thou under a sly pretence of humility question with thy Maker and call his Veracity into doubt Is not this his Word his Promise his Covenant and is not here his Seal why then dost thou doubt O thou of little Faith Art II. That he will entitle you to all the Divine Persons and Perfections Gen. 17. 7. I will be a God unto thee mark God gives away himself and he gives his Son to you Isa. 42. 6. I will give thee for a Covenant of the people This is the Churches triumph Isa. 9. 6. unto us a Son is given And he gives his Spirit to you Iohn 14. 16. He shall give you another Comforter And Believers acknowledge the Receipt 1 Cor. 2. 12. We have received the Spirit which is of God Thus you see all the Persons of the God-head are made over to you and so are all the Perfections of the God-head for so the Covenant runs Gen. 17. 1. I am the All-mighty God or the All-sufficient God walk before me and be upright these are the terms between God and a believer Be thou upright before me and I will be All-sufficient to thee The All-sufficiency of God is the comprehension of all his Perfections Truth without Power or Power without Wisdome or both without Goodness would not be All-sufficiency All-sufficiency takes in all that is in God it we may speak of Gods most simple Essence according to the shallow reach of our present capacity yea it comprehends infinitely more then can be said or thought Why now this is the Covenant of grace which God establishes with you this day that he will be a God All-sufficient to you Christians rouse up your Faith Now appropriate and apply the Promises Now believe strongly and stedfastly and believing will fill you with joy unspeakable and full of glory I do not wonder if your Faith be put to it in so high and great a mistery To draw nigh to the infinite Majesty and consideringly and without hesitancy to say Thou art mine and all that thou hast this is no easie thing But thou mayst not dare to doubt it Canst thou question him who is the Truth can the strength of Israel lie or his word deceive thee But the soul is ready to reply oh the thing is too high and too great for me to presume to believe and is ready with Peter astonied to cry out Depart Lord for I am a sinful man But why doth thine hand tremble and thy heart fail thee and thy feet with Peters when walking on the waters begin to sink What doest thou stick at Is it at the truth of the Promise No saith the trembling soul but sure so much can never belong to me so sinful I am afraid it is not mine why what saith the Promise onely be upright What though thou hast an hundred failings yet thy heart is upright the bent of thy heart is mainly for God and Holiness thou makest conscience of all sin little as well as great secret as well as open and doest not deliberately allow thy self in any thou doest in the settled frame of thy heart prefer the pleasing of God and value his favour and fellowship above all worldly good therefore thou art upright these marks are infalliable What doest thou object thy failings Art thou under a Covenant of works Do you think God now stands upon Perfection The Covenant is plain God conditions but for uprightness and God hath wrought in thee the condition that he requirts of thee What can be plainer wilt thou suffer the Devil and unbelief to catch the Bread out of thy hand when God tells thee it is thine wilt thou be against thy self and refuse thine own peace when God is come to Seal thee up to the day of Redemption This is that which the Lord here Seals to thee That he will be God All-sufficient to thee O believe and be thankful and rejoyce in thine own blessedness O happy thrice happy souls whom the living God thus Signeth and Sealeth to and Assignes over all his infinite Perfections as its everlasting possession Art III. That he will discharge you from all your Debts Heb. 8. 10 12. This is the Covenant I will be merciful to their unrighteousness and their sins and iniquities will I remember no more Isa. 1. 18. Though your sins be as scarlet they shall be as white as Snow Believest thou this Come near beloved Christian approach believingly and here thou shalt see the Lord Crossing our all thy Debts taking away the hand writing that is against thee declaring that he hath received a Ransome and is satisfied Content and Paid Oh happy man that shall leave all thy sins behind thee why this is the very thing that the faithful God doth here Seal unto thee Thy Pardon is writen in this Sacred bloud which is here shed for the remission of sins So that thou mayest triumph with the Apostle Who is he that condemneth it is Christ that died Rom. 8. 34. Art IV. That he will save you from all your enemies not from the Combate but from the Conquest The victory shall be sure so far God is engaged So the Covenant runs in its first discovery That the Seed of the Woman should break the Serpents head though he should bruise his heel Gen. 3. 15. by the Seed of the Woman understand not Christ only but all Believers by the Serpent understand not Satan only but all his party the ungodly persecuting world which are his Children and all our Tyrannous Lusts which are his brood his works By his bruising our heel understand his molesting and wounding of
as the Sun of persecution is up We shall take pleasure in infirmities in tribulations and rejoyce that we are counted worthy to suffer shame for the name of Christ This is to do more then others When the servants of God shall not only patiently but triumphantly undergo the Crosses that crack the brains and break the hearts of others and shall shake off the Viper without receiving any hurt when Paul and Silas shall sing in the stocks and the resolved Martyrs shall embrace the Faggots kiss the Stake When the Valiant Philpot shall say of his Prison In the judgment of the world we are in Hell but I find in it the sweet consolations of Heaven and the Holy Bradford My Prison is sweeter to me then any Parlour then any pleasure I have had in all my life This is indeed to exceed others Rule VII To be good when we shall be evil spoken of for our labour A Pharisee will do those duties that will gain applause with men but to take up with despised duties disgraceful duties and with David to be religious when it will render him Vile this is to do more then others The Philosopher could say It is noble indeed for a man to do well when he knows he shall hear ill for it To take up Religion when every one kicks it off to stand up alone with Luther for the truth when the whole world is gone a wandring after the Whore To have his hand against every man and to be for Christ with Athanasius against the whole Universe this is indeed to do some singular thing Rule VIII To strike in with Gods interest when it is falling To joyn our selves to the Lords people when it s the weakest side To espouse their interest with Moses when they were in deep affliction Heb. 11. 25 26. To own our selves to be some of them undauntedly when this way is every where spoken against this is to tread Antipodes to the course of this world Rule IX To be most cruel to the sin that is naturally most dear The hypocrite hides his sweet morsels under his tongue he spares as it were the fattest of the Cattel he saith The Lord pardon his servant concerning this thing But when a man shall off with his right hand out with the right eye serve his Absolon as Ioab did when he took three darts and thrust thorow his heart this is to do more then others The sincere Christian is most angry with the sin of his temper against this he aims the arrows of all his prayers he keeps him from his iniquity he drives the whole herd of sin before him but especially shoots at and singles out this to run it down Rule X. To live upon the divine promises when others live upon their possessions Others are all for what is in hand with them words are but wind they cannot live upon them the promises are to them a barren heath and dry breasts but when we make the promises our heritage the staff of our life the life of our hearts when the promises are the bottle we run to in all our faintings and while others hope in their Wealth our hope is in the Word this is to do more then others Rule XI To love that best and choose it soonest which doth cross the flesh most The godly mans rule is to take the self-denying side so he be sure it be safe when others study is to please themselves his is to curb himself the life of others is a flesh-pleasing his a self-denying life others joy is when they can gratifie themselves his when he can get victory over himself Rule XII To be most hot in that wherein self is least concerned Paul is meek as a lamb under personal injuries 1 Cor. 4. 12. Acts 17. 16. but how is his spirit stirred when God is dishonoured A man of understanding is of a cool spirit that is in his own concerns but Moses the meek waxes hot with indignation at the sight of the calf To be hot and forward in those duties where the fleshes interest is concerned is to do no more then a Iehu 2 Kings 10. 16 30. Rule XIII To make true conscience of the least sins but most conscience of the greatest In one of these will the hyhocrite be found tardy It may be he will fly from open sins and startle at gross staring sins but of little sins he makes little conscience This he allows of and connives at Or else he will be very tender of little things scruple the picking the ears of corn on the Sabbath day or the curing of the sick and strain at the gnat when he will in other things swallow a camel devour widows houses The sincere will indulge no sin grieves for groans under cryes out feelingly against his very infirmities but most dreads what God most hates Rule XIV To allow your selves in the neglect of no duty but to reserve your zeal for the duties of most weight To tythe mint and cummin and neglect judgment mercy and faith to be zealous for humane Ceremonies Ordinances and mens Traditions and omit the weightier matters of the Law is right the Pharisees guise Matth. 23. 23. Matth. 15. 2. To eye both the Tables to joyn sweetly together morality and piety to be punctual with Men but not careless of God to give to Caesar the things that be Caesars but first to give to God the things that be Gods this is to do more then others The sincere Christian hath respect to all Gods Commandments walks in all his Statutes he is throughout with God but he is most zealous in those things that lie next the heart of religion Rule XV. To love your Reprovers Herein David doth more then Ahab see their contrary frames 1 Kings 22. 8. Psal. 141. 5. Rule XVI To subject all your worldly interest to your Makers glory and perform holy duties with holy ends and while others do their best actions with carnal aims you must do your common and civil actions with heavenly aims Q. How we may know whether we be and do more then others that are unsound I shall answer this Question by propounding eight Questions to you beseeching you to retire to the most solemn and strict examination and make conscience to give a clear answer to these few Interrogatories and that will resolve the Case Q. I. When others do pick and choose have you respect to all Gods Commandments The hypocrite may have great respect to the comforts but he hath little to the commands of Religion He is much for the priviledges and promises little for the Precepts and Duties He is partial in the Law he will take but here and there where he likes and where Gods commands will serve his interest or at least will not pinch too hard upon the flesh The sound Christian sets all Gods commands before him He eyes all his copy and heartily designs and studies a throughout conformity He hath no starting holes nor contrived
haunts nor doth he halt between the Lord and Baal nor serve two Masters He doth not fear the Lord and serve other Gods nor divides his service between God and Mammon but he is all for uniformity and entirely devoted to Gods service and fear alone He hath a good conscience willing in all things to live honestly and doth truly though not perfectly forsake all his sins and keep all Gods statutes that are known to him Let me therefore ask you two questions 1. When others divide the Tables do you sweetly conjoyn them in your practice The hypocrite it may be is just and square towards men but follow him to his family or closet you shall find but little of God His family is neglected his soul is neglected Or it may be he is a forward first-Table man but you shall find him tardy in the second He will make many prayers and long prayers yet make no conscience of devouring widdows houses He is a great pretender to piety but mean while neglects judgment and mercy The sincere joyn altogether He is so far careful of justice with men that mean while he will not neglect the first and great part of justice viz. to give God his due He doth justly he loves mercy but withall walks humbly with God He walketh soberly with respect to himself righteously towards his neighbour and godly towards his Maker He is not of those that are good only on their knees but you shall find him every where conscientious you shall have temperance at his table chastity and modesty in his behaviour grace and truth in his words charity in his deeds faithfulness in his trust justice in his dealings He doth not only seem to be religious but bridleth his tongue He is not only a good Christian but a good Neighbour not only a good Man but a good Husband a good Master a dutiful Child a diligent and faithful Servant a good Subject In a word he makes great conscience of discharging the duties of his relations among men 2. When others stick in externals do you look to the spiritual part of every command and principally mind the inwards and vitals of Religion Do you not only make conscience of performing duties but do you carefully look to the manner of performing of them and the ends for which you do perform them Do you not only make conscience of open but of secret sins Do you abound above all in secret duties Do you keep a watch upon your hearts and make conscience not only of the gross acts of sin but even of sinful thoughts inclinations and desires And are grieved even with your very infirmities and the corrupt disposition of your natures which you cannot help though you would Q. II. When others have their reserves in closing with Christ do you give up all to him entirely Have you taken Christ not hand over head but deliberately understandingly sitting down first and counting the cost Have you not secret reserves for your own ease safety estates esteem on some beloved sin Have you upon solemn consideration accepted Christ as the Lord your righteousness for better for worse for all changes of times and conditions to run all hazards with him and to take your lot with him fall as it will Q. III. When others are for a little of religion by the by do you make religion your business Do you not put off God with the worlds leavings and serve him when you are at leisure Must not God stand by while the world is first served and are not your souls the least of your cares and put off with some by scraps and ends of your time Is Religion your Trade and your conversation in Heaven do you walk with God or have you only now and then a turn with him When you have ended your prayers is there an end of your religion till you come to them again or do you carry on a design of religion throughout your whole course Have you only a list of religion at the outside the piece or is the woof of religion woven into the whole cloth into heart and life into your discourse and trades and tables do you first seek the kingdom of God and the righteousness thereof Is it the chief care of your lives that God be served and your souls be saved and is this the one thing necessary with you that you chiefly mind and are most solicitous about Do your very hearts say with David one thing have I desired of the Lord that I will seek after c. Q. IV. When others are for the wages of religion are you for the work Can you say with David I have chosen thy precepts do your hearts come off freely in this choice Had you rather be holy than otherwise if you were at your choice had you rather be Gods servants and live at his command then at your own lusts Do you count the Laws of Christ your heritage or rather do you not count them your bondage Do you choose not only the wages of righteousness but the wayes of righteousness Are Gods Commandments your delight and are the sweetest hours of your lives the hours you spend with him Do you never injoy your selves so much as when you most injoy God Is his service the greatest comfort and is it meat and drink to you to do his will unless when you are not your selves in the time of temptation or desertion Do you make use of holy duties only as men do of Physick when they are ill at ease when conscience lasheth or affliction stings as it were to conjure down the frightful furies or to pacifie God that he may not hurt you or else do you use them as your daily bread the very staff of your life and means of your comforts Q. V. When others are for the cheap and easie religion are you for self-denial When others are for the religion that will serve them best are you for that which will serve God best When others are all upon the sparing hand and will spare what may be spared and study how they may best save charges in going to heaven are you of Princely spirits to resolve not to serve the Lord with that which will cost you nothing Is your course of religion such as doth put your flesh to it and cross and curb its desires Or do you love to give it what it craves and suffer it to take its own way Have you no enemy you dread so much as self Do you pamper and please it and make provision for it or do you pray and watch against it and grieve for its unhappy infirmities in your actions and had rather then all the world that this enemy were under your feet Q. VI. When others are for no more of religion then needs must are you for the height of religion The hypocrite as one well is very inquisitive what is the lowest pitch that a man may have and go to heaven and upon this design if he could find but