wherein you will be as careful to fulfill the Conditions as you would have God faithful in fulfilling the Promises Look out so sharp to the Progress of your Sanctification that Sin may not expire but be mortified and that Grace may be so lively as to confute the reproach of Enemies and exceed the Commendation of Friends Bear Afflictions not as a Malefactor goes to Execution because he can't help it but as chary not to miss the Fruit of Affliction the Participation of Gods Holiness Thô you look first to your selves be not only selfish though in the most Gracious manner but endeavour to be Blessings as far as your Name is heard of In short perform all your duties to God your selves and others in the Name of Christ thrô his Strength according to his Command relying upon his Promises that you may feel what it is to be accepted in Gods and your beloved This is to be Serious in Religion Learn to be more than barely contented with your present Condition Vse 2 't is that which God in Wisdom chooseth for you preferring it before any other Condition Every Condition hath some lessons peculiar to it which are better learnt in that Condition than in any other and those things that may be best learnt in thy Condition are the things you most need learning which when you have learnt then God will put thee into other circumstances to teach thee something else Every Condition hath something grievous in it by reason of the Sin and Vanity that cleaves to it but that which is most grievous if it be used as Physick will help to cure thee We all grant 't is best to take Physick when we need it a 1 Pet. 1.6 Now for a season if need be you are in heaviness thrô manifold Trials and when we take Physick we imprison our selves in our Chamber as much as others in a Gaol we abstain from riot as much as they that want bread we tend our Physick and need no Arguments to do so Christians let God be your Physician and prescribe what Physick he pleaseth we have nothing else to do but observe his Instructions for it's beneficial operation Apply this to any Condition that is uneasie to you and you 'l see cause not only to justifie but to praise your wise Physitian but if this arguing be not cogent I will commend one that is I confess I love those Directions that will apply themselves that will work their way for Application That you may so far like your present Condition as to perform the duties of it before you desire an Alteration of it take this course Sit down and consider should God so far humour thee as to let thee frame thine own Condition to thine own mind to give thee thy choice for a worldly Happiness Suppose he allowed thee time to think to consult Friends to alter and add upon second and third yea upon your twentieth Thought whatever the Wit of man could suggest or the Heart of man desire and all this for a whole Moneth together before you fixt your choice I suppose when you chose it should be Wealth without Care Pleasure without Weariness Honour without Hazard Health without Sickness Friends without Mistake Relations without Crosses Old Age without Infirmities and if God should thus alter the course of his Providence unto what would your own Pride and the Worlds Envy expose you O! but you 'l say all this with Grace will do well Do you think so but would not Grace without all this do better Can you think that such a Condition would Wean you from the World and fit you for Heaven or is Earth the place where you would live for ever and have no more Happiness than that can afford you Return Poor Soul return to thy Self and to thy God acknowledge that God is Wise and thou art a Fool And 't is better be employed in the present Duty of thy present Condition than to doze out thy Life in wilde Imaginations Vse 3 Make Conscience of both sorts of Duties Religious and Worldly and allot fit and distinct times for Heavenly and Worldly Business but with this difference let Religion mix it self with worldly business and spare not but let not the World break in upon Religion lest it spoil it Religion will perfume the World but the World will taint Religion Though every thing in the World be clogg'd with Vanity yet there 's something of Duty about every thing we meddle with and we must not call neglect of Duty contempt of the World Use the World as you do your Servants to whom you give due liberty as the best way to prevent their taking more than is due so to take a due care about the World is the best way to prevent Religion's being justled out by worldly cares Count not any Sin or Duty about the least matters so small as to venture upon the one or neglect the other but proportion your carefulness according to the business before you I see more cause every day than other to commend both the Truth and Weight of the Observation that all Over-doing is undoing You can't bestow too much diligence about one thing but you rob something else of what diligence is necessary and marr that about which you are over-solicitous I 'le close this with that of the Apostle b 1 Cor. 7.29 30 31. This I say Brethren the time is short we have none to spare It remaineth for the future that both they that have Wives be as though they bad none let 'em not be Uxorious and they that weep as if they wept not if God bring them under sorrrow let them but water their Plants not drown 'em and they that rejoyce as if they rejoyced not we must at best rejoyce with trembling and they that buy as if they possessed not there 's nothing we can purchase worth the name of a Possession and they that use this world as not abusing it to any other use than what God hath appointed for the fashion of this World passeth away the Pageantry of this World will soon be over but I would have you without carefulness without distracting carefulness about worldly things Whatever you do for the bettering of your Condition follow God but Vse 4 do not go before him This is a direction of great moment being a necessary Caution against that Sin that doth always beset us Every man is an Orator to aggravate his own grievances and thinks himself a Politician for fitting them with Remedies yea hath the confidence of a Prophet that they shall certainly be effectual if God will but take his Time and Method for their operation c Job 11.12 Vain man would be wise thô he be born like a wild Asses Colt to kick up his heels against Gods unsearchable Wisdom You may at once see both your proness to the Sin and Christ directing to this Remedy in one and the same instance viz. When Peter had made such a
to them that are like to give again do plainly turn Religion into Bartery and may be said to be good Traders but scarce good Christians When men appear for Religion only when and where it is countenanced or while there is something to be got by it Practice in an Employment Custom in a Trade or the favour of men or applause from them they may well be suspected if not of Fancy yet of Design and Hypocrisie But when men will do Duty and keep Gods way though they get nothing by it but frowns or blowes detriment or danger it cannot be reasonably imagined but that they have some better thing in their eye which they look for hereafter and some very Powerful Principle at present within them to support them under difficulties and prompt them to such Duties as are for ought the spectators can discern both unprofitable and hazardous 6. Labour so to carry your selves in the sight of men as to let them see that you are as much set upon gaining Heaven as getting or keeping the World Be as active as busie and shew as much concern for the things of the other life as the things of this Scarce any thing is a greater blemish to Religion or disreputation to them that profess it than their passionate and over-eager pursuit of Temporal things with a coldness and visible indifferency in seeking Eternal when they can rise up early and sit up late and eat the bread of Carefulness spend their time and strength in labouring for the World nay lose the comfort of their Lives by scrambling for the things of this life and in the mean time put God off with some little superficial Service neglect some duties and hurry over others let the croud of business thrust their spiritual work into a corner of their time if not quite out of it the world indeed justle God and Christ and Heaven out of their discourse and conversation which savours of nothing but Trades and Bargains and Adventures and getting Estates and tends to nothing but the promoting a meer Worldly Interest Are these men think their carnal Neighbours in good earnest for Religion when they are so mad upon their business doth their Happiness lie in Heaven when their labour is only for the Earth can their Treasure be above when their hearts are below and their actings plainly shew that they are so can their hope of Eternal Glory be any better than a Fancy who do so little for that Glory and lay out themselves for this World as if there were no other And indeed who can judge otherwise of some men that hears their pretences and yet sees their practice And therefore Christians think with your selves How doth it become you to act if you would perswade others that you have real designs for future happiness What would you do if you did pretend to the hope of some great Estate or enjoyment in the world to convince them that that hope were reasonable and well grounded would you not act at such a rate as to make them acknowledge you were serious would you not make it your great business to attain your great Ends Do the same in the present case let men see that your belief of things to come is as real as of present things by your pursuing them as earnestly and acting as vigorously for them Nay shew a greater concernedness for them and that will be a means to convince men that you believe a greater excellency in them and that they cannot be obtained upon easier terms 7. The more you pretend to the comforts of Christianity the more mortified let your conversation be to the things of the World and pleasures of Sense and your carriage more apparently holy Let it never be said that the Comforts of the Spirit make you give liberty to the Flesh When men see that the more you pretend to spiritual enjoyments the more spiritual you are and the more pleasure you profess to find in Gods wayes the more exactly you walk in them and the less ye dare sin against him they will have little to say against you Those comforts cannot but be real which have so great so good Effects and when men see the effects so real they cannot judge the cause to be less so Whimsies and Fancies do not use to make men grow in Righteousness and Humility and Meekness and Mortification Let men see the respect you bear to all Gods Commands and they will scarce dare to question the comforts you receive from his Promises 8. Labour to make such advances in the way to Heaven as may not only be sensible to your selves but perceivable by others let your profiting appear unto all men 1 Tim. 4.15 Let your paths be as the shining light shining forth more and more Prov. 4.18 Not only grow in Grace and inward Holiness but abound in the fruits of Righteousness A sensibly thriving Religion cannot be thought to be an imaginary one they that observe the progress you make will not be able to question the grounds upon which you go When they see that as you grow older and wiser so you grow better they cannot reasonably imagine that strength of Fancy ever raised you to that height of goodness but rather suppose that you do more good than you did because you see more reason for it and have more lively hopes of being gainers by it 9. Lastly a Heb. 10.23 Be sure to persevere and hold on in the Faith you d profess and the practice of Godliness your Constancy may be a special means to evidence your reality not only to your selves but others When men grow weary of Gods wayes their Courage fails them their Zeal is out of breath it is a sign their Religion was never real but when they act uniformly under the most contrary Providences and among all the Vicissitudes and Changes of humane affairs in Conformity to the Principles they have all along professed and owned the shock of Temptations they meet with cannot justle them out of the way of Holiness nor the Enticements and Courtship of a sometimes fawning World wheedle them into a complyance with it they hope to the end b 1 Pet. 1.13 are not weary of well doing c Gal. 5.9 labour and faint not d Rev. 2.3 bring forth Fruit with patience and persevere to do so serve God as long as they have their being e Psal 104.33 live to him as long as they live at all act by the same Rule aim at the same End while they live and when they come to die in a word when opposition from men temptations from Satan nay frowns from God himself have not discouraged them nor lessened their love to him or activeness for him or diligence in his Service and at last upon reflection they approve of that good course they have now finished and have the same thoughts of God and Holiness they had before the worst of Enemies cannot but as impudently as unreasonably charge
destroy Natural Liberty Where the Spirit does not find sinners willing by his sweet Methods he makes them willing Psal 110.3 Thy people shall be willing in the day of thy power a day of power yet willing Even the Spirits Drawing is managed with all consistency to the freedom of the will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys he draws but 't is one that he makes willing to follow Hos 2.14 Behold I will allure her ay there 's the Spirits leading This being the constant and avowed Doctrine of the Protestants and †Ductus spiritus non est impulsus violentus quo rapimur inviti ut stipites sed est efficax persuasio quâ ex nolentibus efficimur volentes Par. with many others particularly their Explication of the Spirits leading in the Text how injurious and invidious are the Popish Writers in their traducing and calumniating of them as if they asserted the Spirit in This or any Other Act to work with Compulsion or in a way destructive to mans Essential Liberty 'T is a vile scandal And yet how do Esthius Salmeron Contzen upon the Words charge our Divines with it We perfectly concurr with Blessed St. * Enchirid. Cap. 64. de verbis Apostol Serm. 13. c. 11 12. Austin in that excellent passage of his cited by the Rhemists As many as are led by the Spirit he meaneth not says he that the Children of God are violently compelled against their Wills but that they be sweetly drawn moved or induced to do good But no more of this IV. The Extent of this Leading of the Spirit The Extent of it A threefold account may be given of that 1. In regard of the Subject or person led So it extends to the Whole Man First to the Interior Acts of the Soul in its several Faculties Vnderstanding Will and Affections And then to the Exterior Acts of the Body yea to the whole Conversation For all these are comprehended within and fall under the Spirits Leading For as his Sanctifying Operation extends to all of these the God of Peace sanctify you wholly and I pray God your whole Spirit Soul and Body be preserved blameless unto the coming of Christ 1 Thes 5.23 So does his Guiding Operation also these two being Commensurate and Coextensive This might be made out in Particulars was I not afraid of too much prolixity 2. In regard of the Object or Matter that the Spirit leads unto So it extends to the whole Duty of a Christian to all that he is to Know Believe and Do. Look as the Word in its External Leading guides us in all things that concern Faith and Practice it being a compleat and perfect Rule 2 Tim. 3.16 17. so 't is with the Spirit in his Internal Leading too Joh. 14.26 For Knowledge and Faith the Promise is But the Comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things and bring all things to your remembrance whatsoever I have said unto you John 16.13 And again Howbeit when he the Spirit of Truth is come he will guide you into all Truth see 1 John 2.20 27. And so 't is as to Holiness also this Spirit directs those who have him to and in the Practice of Holiness in its full and utmost Extent and Latitude Tit. 2.12 As the Grace of God the Gospel Without teaches us that denying ungodliness and worldly Lusts we should live soberly righteously godly in this present world which is the summe of all Duty towards God towards Men and towards our selves So the Spirit Within teaches guides inclines to all these His Gracious Conduct is not confin'd to does not terminate in this or that particular Duty of Religion no but it extends to every Duty to the whole Obedience of a Christian 3. In regard of the Degree and Measure of it Concerning which 't is clear that this Leading of the Spirit in the Directing Inclining Governing Notions of it is not as to Degree equal in all God's Children All have the Thing in the Necessary and Substantial part of it yet so as that there is a Gradual Difference in their having of it Some having more and some less He being a Free and Arbitrary Agent does proportion this Act of his Grace to different Persons as he pleases And he making Some more ductil to his Leadings than Others accordingly he vouchsafes more of Them to Those than he does to Others But in None does it reach so high as to render them perfect here For although we should grant which I do not that the Spirit should advance his Guidance consider'd in it self and as it comes from Him to such a Degree and Pitch as to lay the Foundation of Perfection in Saints here below yet considering what the Capacity of the Subjects of this Act is here they being Flesh as well as Spirit 't is not imaginable that de Facto and in Eventu they should ever here be perfect upon it Wherefore it must be bounded and limited though not from what the Spirit could do yet from what he is pleased to do in Believers in their present imperfect state He shall guide you into all Truth what so as to make Saints Omniscient or Infallible He guides unto all Holiness what so as to render them sinless and impeccable here on Earth we must by no means carry it thus high It therefore must be qualified thus He shall guide you into all Truth i. e. into the Knowledge of all Necessary and Fundamental Truths And he shall guide you into all Holiness i. e. so far as your present state admits of and so far as is necessary for your future Glory Beyond this Measure we must not extend or heighten the Spirits Leading For the truth is if we take it in this bounded Notion we secure the Thing but if we go higher we totally undermine and nullifie it as all Experience proves And by the way Observe that this Guidance of the Spirit in the General and that Guidance of His in Particular in the Duty of Prayer do much stand upon the same level Insomuch that as the Former the Spirits immediate Guiding of Believers in the Matter and Manner of their Actions does not thereupon render Them or Their Actions perfectly Holy and free from all mixtures of sin So neither does the Latter the Spirits immediate Guidance and Assistance in the Matter and Manner of Prayer render the Prayers of such infallible or of equal Authority with the Scriptures as some Object Because as to Both this Agency of the Spirit is to be limited partly from the Consideration of the present State of the subject in whom it is exerted and partly from the Spirits Aim and End therein 'T is true to obviate a bad Inference that may be drawn from hence the Apostles themselves considered as but Men and as men in the State of Imperfection so they were fallible as we are But as they had in matters of Faith
A CONTINUATION OF Morning-Exercise QUESTIONS AND Cases of Conscience PRACTICALLY RESOLVED BY SUNDRY MINISTERS In October 1682. 1 THESS II. 4 5 6. But as we were allowed of God to be put in trust with the Gospel even so we speak not as pleasing men but God which trieth our Hearts For neither at any time used we flattering words as ye know nor a cloak of Covetousness God is witness Nor of Men sought we glory neither of you nor yet of others c. LONDON Printed by J. A. for John Dunton at the Sign of the Black Raven in the Poultrey over against the Stocks-Market 1683. To the READER WHat I have formerly endeavoured in these Exercises I need not here tell you My design is still the same when too many are contending about comparatively trifles or worse I would do my utmost by calling in better help than mine own to promote practical Godliness I 'll not mention the Cases unavoydably some by Sickness some otherwise omitted and for those here should I place them in this Preface as I intended them in the Book tbô it might somewhat rectifie their Order 't would not add to their Vsefulness and therefore take them as they are and the Blessing of God go along with them and certainly 't will as to you if you are willing it should pray try else 1 We are surrounded with Vanities let your Conversation be in Heaven you 'l be above them But be sure your 2 Godliness be such that you may feel its excellency and expose their Folly that deride it Then 3 God will not only be your Rewarder but your exceeding great Reward And 4 as you mind Religion mind Vnity be of a healing temper And 5 mourn for their sins from whom you must separate When 6 you can say thrô Grace you love God abide in his Love And 7 be as solicitous for your Childrens Salvation as your own 8 Do not flatter your selves to think that you need not be caution'd against Flattery 9 Let those of us that are Ministers thirst after the Conversion of Souls And 10 the practical Love of Truth will best preserve from Popery 11 Let not Melancholy persons neglect their Remedy And let all Persons 12 press after a growing Knowledge of Christ 13 Then whatever God doth in the World cannot but be well done because God doth it 14 What you hear and read do not let it slip 15 Let your obedient Love to God evidence your Love to his Children 16 Avoyd spiritual Pride as a mischievous Sin 17 Count a midling Condition best as to the World thô not as to Religion 18 Admire and improve those Truths and Works of God which are to you incomprehensible 19 Do all you do with an eye to God thô you meet with unanswerable returns from men 20 Still mind your present Duty 21 Mind something that 's better than the tricking of your Bodies 22 Let Child-bearing Women who dread the danger of their Travail take God's Prescription for their temporal Salvation 23 Take care of your Souls according to their worth And 24 follow the Conduct of the Holy Ghost to do it And 25 thereby you 'l be raised to a divine Vnion 26 To which your thoughtfulness of Eternity will much contribute 27 And singularly promote Communion with God Which 28 those that have are prepared for whatever God will do with them And 29 thô God hide his face he will not finally forsake them But 30 God will priviledge them at present to be the Strength of the Nation And 31 to all these Truths as well as to all Gods Praises let 's believingly say Amen These are the Cases several of them had been more polisht had not the Authors and their Books been separated and I must confess that the tolerable Errors of the Press are as many as an ingenuous Reader can well pardon what then can I say for those which are inexcusable Bear with this word of alleviation 't was next to impossible for every one in our present Circumstances to Correct his own Sermon and none else could so well do it I 'l add but this they are Cases most of them of great moment and daily use Do but bring or endeavour to get an honest Heart to the Perusal of them and I doubt not but you 'l bless God for them and I hope put up a Prayer for April 9. 1683. Your Soul-Servant Samuel Annesley The CONTENTS Serm. I. HOW is the adherent Vanity of every Condition most effectually abated by serious Godliness Eccles 6.11 12. Serm. II. How may we experience it in our selves and evidence it to others that serious Godliness is more than a Fancy 1 Pet. 3.15 Serm. III. How is God his Peoples great Reward Gen. 15.1 Serm. IIII. What may most hopefully be attempted to allay Animosities among Protestants that our Divisions may not be our Ruine Coloss 2.2 Serm. V. How ought we to bewail the sins of the places where we live 2 Pet. 2.7 8. Serm. VI. What must we do to keep our selves in the Love of God Jude vers 21. Serm. VII What may gracious Parents best do for the Conversion of those Children whose wickedness is occasioned by their sinful Severity or Indulgence Mal. 4.6 Serm. VIII How may we best cure the Love of being Flattered Prov. 26.28 Serm. IX By what means may Ministers best win Souls 1 Tim. 4.16 Serm. X. How is the practical Love of Truth the best Preservative against Popery 1 Pet. 2.3 Serm. XI What are the best Preservatives against Melancholy and over-much Sorrow 2 Cor. 2.7 Serm. XII How may we grow in the Knowledge Estimation and making Vse of Jesus Christ 2 Pet. 3.18 Serm. XIII How may our Belief of Gods governing the World support us in all worldly distractions Psal 97.1 2. Serm. XIV What are the Hindrances and Helps to a good Memory in Spiritual things 1 Cor. 15.2 Serm. XV. What are the Signs and Symptoms whereby we know we love the Children of God 1 John 5.2 Serm. XVI What must we do to prevent and cure spiritual Pride 2 Cor. 12.7 Serm. XVII Wherein is a middle worldly Condition most eligible Prov. 30.8 9. Serm. XVIII How may we graciously Improve those Doctrines and Providences which transcend our Vnderstandings Rom. 11.33 Serm. XIX How ought we to do our Duty towards others thô they do not do theirs towards us Rom. 12.21 Serm. XX. How may the well discharge of our present Duty give us assurance of help from God for the well discharge of all future Duties 1 Sam. 17.34 35 36 37. Serm. XXI What distance ought we to keep in following the strange Fashions in Apparel which come up in the days wherein we live Zeph. 1.8 Serm. XXII How may Child-bearing Women be most encouraged and supported against in and under the hazard of their Travail 1 Tim. 2.15 XXV for Serm. XXIII How may we best know the worth of the Soul Matt. 16.26 XXVI for Serm. XXIV How may we get Experience
industriously conceal themselves from being serviceable they are guilty of a civil Self-excommunication while they shut out themselves from those Employments wherein they might be useful God hath made every thing for use to rust in a Corner for the avoiding of Trouble can proceed from nothing but uncharitable Pride or wilful Ignorance from base Pride you think the Neighbourhood not good enough to be blest with your endowments or slothful weakness which you are conscious of but won't take pains to cure In short to choose retirement for love of ease is an envious kind of Life and therefore far from Happiness But what can Religion do in this case One that is Serious in Religion can best manage an obscure Station whether it be forc't or voluntary 'T is only he that is crucified to the World that can scorn the Worlds scorns and contemn the Worlds contempt He that hath learnt the great lesson of Self-denial in the School of Christ is well pleas'd with his Secresie for Communion with God In short his Religion keepeth him from being fond or weary of worldly Obscurity Thus I have run over the †1 Joh. 2.16 beloved Disciples Summary of all worldly Vanities and their Contraries and how Godliness in the Power of it corrects the Vanity and extracts the Excellency of all those But let these pass and let 's examine things of a higher Nature for which more may be pleaded than can for these be pretended and here you 'l find that without Serious Godliness their Vanity is intolerable IV. Who knows whether Wisdom and Learning and the endowments of the Mind be best for a man or whether to be without these and their troublesome Attendants Now we come to a close and inward Search For Wisdom and Learning and intellectual accomplishments they are of such incomparable Excellency that he is scarce worthy the Name of a man that slights them a Eccles 2.13 Wisdom excelleth Folly as far as light excelleth darkness This is Solomons sentence even then when he is sentencing all worldly Vanities But and who mistrusts such a but here the wiser men are the more they are exempted from the ordinary Comforts of humane Society they meet with but few and those but seldom that they can converse with to any Satisfaction the more Learning they have the more Sense of and Sorrow for their Ignorance b Eccles 1.18 In much Wisdom is much Grief and he that increaseth Knowledge increaseth Sorrow Hence it is they affect an uncomfortable Solitude that they are fain to force themselves into a sociable complyance where they seldom meet with any thing but what they slight or pity they are ordinarily the objects of their own grief and of others envy There 's nothing more ordinary than for Persons of lower accomplishments to carry their designs and attain their ends before them they can't sneak and flatter like lower-spirited Animals that while they are pursuing a Notion others catch Preferment and while they are inriching their Minds others are filling their Coffers What doth Serious Godliness in this Case 'T is this alone that makes wise men truely wise and Learned men truely learned Unsanctified parts and Learning may in some respects be reckoned among Christs worst Enemies aye and among his worst Enemies that have them they furnish him with Cavils which they call unanswerable Reasons against the Simplicity of the Gospel they fill him with those prejudices that nothing but Grace can remove c Rom. 8.7 The carnal Mind is enmity against God for it is not subject to the Law of God neither indeed can be But where Grace is graffed upon good Natural parts there Wisdom and Learning are excellently beneficial it is they that have the clearest Understanding of Gospel Mysteries 't is these who are the most substantial grounded Christians these are the only Christians who are able to defend the Truth and convince gain-sayers d Job 33.3 't is their Lips can utter Knowledge clearly e 1 Cor. 14.3 't is they that can best speak or write to Edification and Exhortation and Comfort What then can be said for the want of parts and Learning Those that have no considerable Parts nor Learning that do not trouble themselves nor others about the difficulties of Knowledge or Practice but take those things to be Truth that are commonly received these are more satisfied than those thar are more inquisitive Besides these better suit the generality they live among They are wise enough to get Estates for men are ordinarily afraid to deal with those that are wiser than themselves lest they be over-reacht and they are esteem'd in the World and what care they They don't impair their health by study nor perplex themselves with great matters What can be more desired to make them happy Happiness as it were drops into their mouth unawares for when they compare their Condition with others they find it more eligible thô they did nothing to make it so But alas what use do these make of their Souls A lazy neglect of improving of parts and of getting of learning who is able to express the Sin and Mischief of it To be contented to live and die but one remove from a Brute who can express the baseness of it Ignorance may well be the Mother of their Devotion whose Religion is a Cheat but the Scripture tells us and we believe it f Prov. 2.10 When Wisdom entereth into thine Heart Knowledge is pleasant unto thy Soul And without it neither Heart nor State can be good But what doth Serious Godlinesse in this Case These thô they have not any considerable Parts and Learning yet they bewail their Ignorance and are willing to learn they get a savoury Knowledge of necessary practical Truths and they increase the knowledge of them by practice thô they are Fools to the World they are wise for their Souls and wise for Eternity and this is the best Wisdom They have learned Christ which is the best Learning This you shall find those great Doctrines of Christianity which Learned men bandy to and fro in doubtful disputation such as these viz. The unaccountableness of Predetermination the supra or infralapsarian aspect of Election the controverted extent of Redemption the manner of the concourse of the Divine and Humane will in Vocation the formality of Justification In these and such like Doctrines wherein the most eminently learned can neither give nor receive satisfaction Serious Christians of but ordinary Knowledge are so far satisfied as to admire the Grace of God in Christ and press after such Holiness of Life as adorns their Profession and muzzles Revilers So that by what hath been said you may plainly see that both the excellency and deficiency of intellectual endowments are best managed by Serious Godliness without which whatever can be said for either is not worth the mentioning V. Having named several things of real worth and compared them with other things that others think so
't is next to impossible to be too shye of Sin unless when Satan frights us into the omission of some duties for fear of the Sins that inevitably cleave to them In short I would have you understand this Instance to referr to Sins past not future to Sins already committed that there 's no other possible way of undoing what 's done but by Repentance not of Sins not yet committed as if I gave so much as the least encouragement to so much as the least Sin Thus understanding the instance I dare say it over again Serious Godliness will force something of good out of the Evil of Sin These are the Persons that cannot forget the Wormwood and the Gall of their Mortification x Lam. 3.19 20. their Soul hath them still in remembrance and is humbled in them These are the Persons that put a due estimate upon pardoning Mercy and love Christ the more for the more Sins he hath forgiven them As Christ said of Mary Magdalen y Luke 7.47 Her Sins which are many are forgiven for she loved much but to whom little is forgiven the same love little The Blessed Apostle that brands himself for the chief of Sinners z 1 Tim. 1.15 before Conversion dare own it that a 1 Cor. 15.20 he laboured more abundantly than all the Apostles after his Conversion and 't is peculiar to him to coyn words b Rom. 5.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1 Tim. 1.14 to magnifie the Grace of God in Christ Christians I beseech you let not any one take encouragement hence to Sin but let the worst of Sinners take encouragement hence to repent What thô thou hast been one of the vilest wretches upon earth thou mayest through Grace be one of the highest Saints in Heaven and the sense of what thou hast been may promote it The rising ground of a Dunghill may help to raise thy flight towards Heaven Once more Thô to your own Apprehension you have no Faith at all to believe any one word of all this nor any skill at all to know what to do yet Serious Godliness will make all this good to thee Here you see I take it for granted that one may be seriously godly who in his own present Apprehensions hath no Faith at all nor skill at all for any thing that is Spiritually good many may be in this like Moses their Faces may shine their Grace may shine to others and they themselves not c Exo. 34.29 know it Many that are dear to God live many years in the growing Exercise of Grace and yet dare not own it that they have any at all God bestows the Faith of Assurance upon those of his Children that are not able to bear up without it mistake me not as if it were not every ones duty to seek it and a great Priviledge to have assurance when others of his Children which have a stronger Faith live and 〈◊〉 without it To give you an Instance beyond all instances Our 〈◊〉 Jesus Christ who 't is certain could not want assurance yet died in as great desertion as 't was possible to befall him d Mark 15.25 with Mat. 27.46 When he had hung six hours upon the Cross He cried with a loud Voice My God my God why hast thou forsaken me q. d. This is beyond all my other Torment And when he had cryed again with a loud Voice with a vehement affection and a strong Faith e Verse 50. he lay'd down his Soul But what was that he spake with such vehemency the second time f Luke 23.46 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Father into thy hands I will commend my Spirit I will depose my Soul with thee I will thrust it into thy hands Now that Jesus Christ was under this unexpressible Desertion during the three hours preternatural Darkness 't is more than for the best of Christians to be so during their whole life which doth more than prove what I asserted That a Person of great Grace may be so much in the dark as not to see he hath any But what must he do in this case Can Serious Godliness afford any Relief Christians pray mark it these Persons they are and through Grace cannot but be seriously Godly and their serious Godliness finds 'em work enough and support enough to keep 'em from sinking They daily do what they complain they can't do g Isa 50.10 They do fear the Lord they fear nothing more than sinning against him they do obey the voice of his servants there 's none receive Instructions more Obediently thô they walk in Darkness they 'l never follow a false Fire if they have no light from God they 'l have none from any else They do trust in the name of the Lord they lye at Gods foot let him do what he will with them they do stay upon their God they come up from h Cant. 8.5 the Wilderness of the World leaning upon their beloved Religion is the whole business of their life and comparatively they do nothing else And thô they have not ravishing Comforts they have that Peace that exceeds i Phil. 4.7 all understanding that is meerly humane and that doth guard their hearts and minds through Christ Jesus against all the Stratagems and Fiery Darts of Satan Their State is good their Souls are safe and they can't but be happy in both Worlds And thus I have endeavoured to be so practical in the Doctrinal part that there needs but little to be added for the Application the Lord make that little to be like Chymical Spirits to be more effectual than a greater quantity Rouze up your selves to do your part that it may be so Vse 1 Set your hearts upon Serious Godliness This must be the first Use for you can make no Use at all of this Doctrine till you have made this Use of it Every thing without this is but an abuse of it you do not only wrong the truth but you wrong your selves what ever you say or do about it till you make it your business to experiment the truth of what hath been spoken in its Commendation and this I can assure you never any one repented of his down-right Godliness Therefore live in the practice of those plain Duties without which 't is in vain to pretend to Religion e. g. Daily read some Portion of the Old and New Testament not as your Child reads it for his Lesson but as 〈◊〉 Child reads it for his Profit Be more frequent in Prayer not as those that pass their Prayers by number but as those that pour out their Hearts to God in Holy fervour Let your thoughts be so fill'd with Heavenly Objects that you may in some respect make all things such you think of Discourse of the things of God not in a captious or Vain-glorious manner but as those that feel the Truths they speak of Receive the Sacrament not as a Civil Test but as sealing that Covenant
Confession of Faith that Christ never commended any like it but would prescribe to Christ an exemption from Suffering not considering that Mankind would have been undone by that advice but Christ with a sharp reproof bids d Mat. 16.16.23 Get thee behind me c. In all cases about settling in the World getting Estates seeking Preferment entring into Marriage removing from one place to another be not self-conceited nor hasty to run before God nor to go out of his way but follow him follow his Commands in a way of Obedience follow his Providence in a way of Observance follow God and you may expect his Blessing Remember these two words thô you forget all the rest of the Sermon Vse 5 viz. CHRIST and HOLINESS Holiness and Christ Interweave these all manner of wayes in your whole Conversation Press after Holiness as much as 't is Possible had you no Christ to befriend you for 't is a shame to mind Holiness the less for any benefits you expect from Christ and rest as intirely upon Christ as if there were nothing else required for the best of your Holiness doth not merit acceptance 'T is serious Christianity that I press as the only way to better every condition 't is Christianity downright Christianity that alone can do it 'T is not Morality without Faith that 's but Refined Heathenism 't is not Faith without Morality that 's but downright Hypocrisie It must be a Divine Faith wrought by the Holy Ghost where God and man concur in the operation such a Faith as works by Love both to God and Man a Holy Faith full of good Works e Ephes 2.10 For we are his Workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them f Phil. 3.3.8 9. Worshipping God in the Spirit rejoycing in Christ Jesus and having no Confidence in the flesh yea doubtless counting all things but loss for the excellency of the knowledge of Christ Jesus that we may be found in him not having not trusting in our own Righteousness but that which is thrô the Faith of Christ the Righteousness which is of God by Faith that we may be found in him c. I 'le close all with this of Solomon of whom 't is said g 1 King 4.32 33. He spake three thousand Proverbs and his Songs were a thousand and five and he spake of Trees from the Cedar that is in Lebanon even unto the Hyssop that springeth out of the wall he spake also of Beasts and of Fowls and of creeping things and of Fishes Now consider his Treatises of Natural Philosophy are utterly lost thô we may well suppose them the best that ever were writ Nay of his three thousand Proverbs those that were not divinely inspired are lost and those that were are some of them collected by other hands h Prov. 25.1 not his own but his two last and best Treatises Ecclesiastes and Canticles the one to abate our Love of the World and the other to increase our Love to Christ These are the Books these are the things with which he did with which we should close our Lives Quest How may we Experience in our selves and Evidence to others that serious Godliness is more than a Fancy SERMON II. 1 PET. III. 15. Be ready alwayes to give an Answer to every man that asketh you a Reason of the Hope that is in you CHristianity was no sooner come into the World than it was assaulted by Satan and his Instruments persecuting Believers and either Reproaching their Religion as Impious or censuring it as Madness or ridiculing it as Folly the Holy Ghost in the Scripture foreseeing this not only forewarns them of it but arms them against it and among others of his holy Penmen employs this Apostle to fence those Saints to whom he wrote against this Temptation and to direct them what to do if it came to be their Case 1. He encourageth them under Sufferings of all sorts for righteousness sake tells them that so to suffer would be so far from making them miserable that it would be their Happiness v. 14. happy are ye answerably to what his Master had before told him and the rest of his hearers Matth. 5.11 Blessed are ye when men shall revile you and persecute you c. 2. He directs them how to carry themselves 1. When persecuted and that 1. Negatively v. 14. Be not afraid of their terror c. Be not daunted nor affrighted with those fears your Enemies would work in you This passage relates to that of Isa 8.12 Neither fear ye their fear nor be afraid where the Saints are bid not to fear what others were afraid of but here with a little variation they are exhorted not to give way to or be overcome by those terrors their adversaries would strike into them 2. Positively sanctifie the Lord in your hearts v. 15. Fear him more than your Persecutors stand in awe of his Power more than their Rage fear him so as not inordinately to fear them he so afraid of offending him as not to fear suffering by them And this advice likewise is agreeable to that our Saviour gives Math. 10.28 Fear not them which kill the body c. but rather fear him which is able to destroy both soul and body in Hell 2. When reproached or scoffed at or traduced by their Enemies If they accuse or mock your Religion as impious or childish or unreasonable if they demand a reason of you why you Believe or Practise as you do Be always ready to give them an answer to give an account of your selves and shew upon what grounds ye are Christians and to make it appear that your Faith is reall and your Obedience reasonable Three things only in the words call for a little Explication 1. What is meant by Hope Either hope here is the same that Faith is and so it is in divers other places and then to give a reason of their Hope Calvin in loc Grot. is to make a Confession of their Faith so some take it Or it may be taken Synechdochically for the whole of their Religion as others And indeed the hope of a Christian being one of the most eminent Acts of Religion and seeming withall to the profane and ignorant World one of the most strange things in it and which was most cavil'd against and laugh'd at †Act. 17.18.32 for men to expect a Life after death a glorious Resurrection after a dishonourable lying in the grave and to renounce all Worldly enjoyments and expose themselves to the bitterest sufferings meerly in hope of something they did not see nor expected to enjoy till after they were dead it might well be put for the whole of Religion as being so remarkable in it 2. What is meant by this Answer they were to give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is elsewhere frequently rendred by defence Act. 22.1 Phil. 1.7.17 it is rendred answer as here 1
Cor. 9.3 you may call it an Apologetical or defensive answer as relating to their Enemies accusation or charge against them or Examination of them they might look upon the Religion of Christians as an unreasonable thing and therefore require a reason of their Faith and Practice which if they should the Apostle would have them ready to make their defence and shew how good grounds they had for both 3. How they were to be always ready to give an answer It doth not imply that they were bound to do it to every Caviller or trifler but when the Glory of God and the Honour of the Gospel required it and when their silence might be injurious to the Truth to their own Consciences or their Brethrens Souls and so Christian Prudence ought to judge of the seasonableness of their making their defence they were not bound always actually to do it but to be always actually ready whenever God in his Providence should call them to it Now from what our Apostle enjoyns these Saints to be always ready to do I inferr what all true Saints may be able to do at least what the nature of the thing is capable of and so the doctrinal Inference I deduce from the words is this That true Christians may give a satisfactory account of their Christianity that it is something both real and reasonable Doct. not Folly nor Fancy In speaking to this Truth two things are to be done 1. I shall shew that true Believers may give an account of the Religion they profess according to the Gospel 2. I shall give Directions in answer to the Question How a Believer may be able to experience in himself and evidence to others that his Religion that powerful Godliness in the Practice whereof he lives is more than a Fancy 1 That true Believers may give a good account of the Religion they profess Most that the carnal World is wont to object against powerfull Religion in the Saints may be reduced to three heads 1. Against their Faith in which I include their Hope as of kin to it and the Fruit of it it is objected that it is but a fancy 2. Against their Obedience and close walking with God and diligence in Duty which is the fruit of their Faith that it is but the effect of Fancy and so no better than folly an unreasonable and groundless niceness and scrupulosity 3. Against their Comforts and spiritual Enjoyments that they can be no better than their Faith and Obedience from which they proceed and are no more than meer Imaginations and delusive Conceits In answer to each of these I shall I hope evidence the contrary to be most true 1. That the Faith of a true Believer is something reall and not a Fancy By the Faith of a Saint I understand only that lively and effectual Faith which is the Instrument or Means call it as you please not only of a Saints Justification a Rom. 5.1 but Sanctification b Act. 15.9 that which is called precious Faith 2 Pet. 1.1 the Faith of Gods Elect Tit. 1 1. as being peculiar to them and the effect of their Election c Act. 13.48 that Faith in a word which is an apprehending Christ as the author of eternal Salvation d Heb. 5.9 a believing the record God hath given of his Son that eternal life is in him 1 Joh. 5.11 This Faith imports in it a respect to Christ as the Author of all other spiritual benefits antecedent to eternal Life Justification whereby a Believer is entitled to it Sanctification whereby he is prepared for it Consolation by which he is encouraged in seeking it and supported under the opposition and difficulties he meets with in the way to it But here I speak of Faith especially as respecting Eternal Salvation which is one principal act of it and which includes or supposes the other and the rather because the belief and expectation of Life and Immortality after Death is that which the unbelieving World looks upon as most strange and unreasonable and takes all a Believer can say of his expecting future things in another World to be but strong fancies of great Nothings There is no act of Faith against which the Objections of carnal Reason are more usually levelled than against this and if the reality of a Christians Faith appears in this it can scarce be denyed in others Now that this belief of Eternal Life is something real in a Saints Heart and not meerly a Fancy in his Brains might appear more than probable in that it hath been and still is to be found in those who are least fancyfull men as serious as judicious as rational as any in the World though not many wise men after the flesh are called e 1 Cor. 1.26 yet some are And it cannot reasonably be imagined that they who are confessedly Grave and Prudent and Discreet and free from Conceits and Fancies in all other things should dote in those only which are of the greatest Concernment to them especially if we consider that this Faith is stirring in them at such times as men use to be least given to Fancies as on the most solemn Occasions under the greatest Afflictions and at the approach of the most terrible of all temporal evils Death it self Men are most apt to be taken with Fancies and Appearances when they are wholly at Ease and flush in the World and have hope or some prospect of great things in it then they are apt to fancy things according to their Appetites and fondly to believe that that will be which they desire may be But when Death draws nigh they have nothing to encourage such imaginations and then usually their Fancies vanish they come to discover their folly and deceitfulness they judge quite contrary to what they did before they then see those things to be real which they counted but Fancies and those things to be but Fantastical which they had thought to be real Now at such a time as this the Faith of a Saint saving what desertions or Temptations may occasion in particular instances is ordinarily more-strong and active as his judgment of earthly things is more true when he is leaving them so his apprehension of heavenly is more clear when he draws nigh to them the approach of Death proves an enlivening to his Faith he hath the fairest view of the Crown of Glory when his Lord is about to set it on his head the same thoughts indeed he then hath which before he had only more clear and affecting they are at the last there being less to interrupt or discompose him It were hard to say that all the Comforts and Joyes of dying Saints and Martyrs have been meer Delusions and Cheats and yet so they must be if the apprehensions they have had of heavenly things were but Fancies and Ravings But to pass this by it will sufficiently evince the reality of a Christians Faith if we can make it appear that the
Fancy or Error it may be made appear that his Practice is reasonable and well grounded he hath good cause to do what he doth His Practice is reasonable 1. In respect of Gods Command for that he hath to alledge for the reason of what he doth in pursuance of the glory he expects in the other World So long as he doth nothing in Religion but what God commands him he cannot justly be taxed with folly or unreasonableness it being the greatest reason to obey God in all things If indeed a man should add to Gods Word devise Worship out of his own Head contrive new means for his Salvation which God hath not appointed and so be strict and punctual in things not enjoyned or should he be very exact in Ceremonials insist upon the Minutes of the Law and be more negligent of Morals the more weighty things of it he might be well charged with Folly for making himself wiser than God and thinking he better knew how to please him than he doth himself But let a man walk never so strictly if it be but according to the strictness of the Rule God hath given him it is no Folly in him If God commands us to walk Circumspectly a Eph. 5.15 to keep our Hearts b Prov. 4.23 to deny our selves and take up our Cross c Math. 16.24 c. it is reason we should do so though we had no other reason besides the Command If in Civil things the Command of Superiors in their Laws be counted a sufficient Warrant for the Obedience of Subjects though perhaps it may seem strange to Forreigners who have other Laws and Customs why should not the Law of the Governour of the World be Warrant good enough for the greatest Holiness and most strict walking though perhaps carnal men may think it strange †1 Pet. 4.4 or unreasonable 2. In respect of their own Faith which requires such Holiness 1. Serious Holiness is most agreeable to the â—â—â—ect of their Faith that great good they expect in the future Life The holiest Practice sutes best with the highest hope it is but reasonable that they that expect to live in Heaven should live answerably while on Earth they that hope to be perfectly holy there should be as holy as they can here it ill becomes them to lead sensual Lives now that look for spiritual Enjoyments then to live like Beasts or but like Men that hope hereafter to live with God and to neglect him at present whom they hope to enjoy at last 2. It is serious Holiness which must maintain Life in a Christians Faith A man can no longer maintain his Faith than while his Practice is answerable to it Jam. 2. last Faith without Works is dead Faith hath a respect to Commands as well as Promises or to the Condition of the Promise as well as to the Mercy promised now the Promise being made to Holiness as well as Faith though perhaps in a different respect a man cannot have a true Faith without Holiness not believe that God will save him if he walk not in that way in which God hath Promised to save him though men have not their Title to Heaven by their Holiness yet they cannot be saved without it Heb. 12.14 It is the qualification required in all that are saved and no man can be assured of his Salvation if he be not in some measure qualified and fitted for it It is certain that Holiness is a Condition though not of Justification yet of Salvation and therefore Faith wherever it is in the Life and Power of it provokes and stirrs a man up to the exercise of Holiness as being the way in which he must if ever attain to happiness Where a Promise is conditional it is Presumption to apply it with a neglect of its Condition and in this case the Promise doth no further encourage a mans Faith than the Command quickens his Obedience 3. Powerful Godliness in the practice of it is reasonable in respect of a Christians Peace he can no longer maintain his Peace than while he walks in the way of Peace and that is the way of Holiness Isa 57. last There is no Peace to the Wicked may we not say as to the sence of Peace nor to Saints neither so long as they approach to them that are Wicked and live not like Saints Believers experience in themselves that when they neglect holiness they wound their Consciences weaken their Faith and Hope lose the sight of their Interest in Christ and Heaven expose themselves to Gods displeasure and the Reproaches of their own hearts and are many times filled with trouble and bitterness or as the Prophet Isa 50.10 Walk in Darkness and have no Light and is it not then most reasonable for them to take heed of any thing that may break their Peace and to labour so to walk as that they may best secure it if some single gross Sin causes broken bones and doleful complaints and lamentable cries in the choicest Saints have they not cause to walk as circumspectly as they can and keep up in themselves the Exercise of Grace that so they may keep their Peace too And so upon the whole the most striâ—â— and Severe Obedience of a Christian is far from unreasonable when Gods Command warrants it his own Faith calls for it and he cannot enjoy his Peace without it 3. That a Believers comforts are reall not fantastical or delusive I deny not but the delusions of Satan especially transforming himself into an Angel of light or the deceits of mens own hearts may sometimes impose upon them and pass with them for divine Consolations thus carnal men who mistake their State and apply those Promises to themselves which belong only to Gods Children may usurp the Saints Priviledges as if they had a right to them and so speak peace to themselves when God doth not speak peace and when they walk in the Imagination of their own hearts Deut. 29.19 But it follows not that no comforts are true because some are false or that the comforts of the Saints are not reall because those of Hypocrites are but imaginary We may say therefore that the Comforts of Religion are then reall 1. When they are wrought only in Souls capable of them such as have Faith and Holiness already wrought in them are reall Saints persons justified and sanctified for others carnal men unbelievers whatever they profess whatever shew they make are not yet capable of Gospel Consolations as not having a right to any Gospel Promise or Priviledge from whence such Comforts are wont to flow 2. When they are wrought in a Regular way by the Spirit as the principal Efficient and the Word as the Instrument when the Holy Spirit applyes the Promise to those to whom it belongs and thereby comforts them they that are qualified according to the Scripture experience the comfort of the Scripture the Spirit speaks in their hearts what he speaks in the
because they think they do not live and act as they should do that believe such weighty Truths and expect such great things as they profess they do If therefore your Conversation be correspondent to your Faith you take away the great Cause of their cavilling with you and slandering your Profession 2. More particularly Be as much in acting for God as speaking for him Not only commend his wayes but walk in them not only plead his Cause verbally but really by being in your proper Sphere active for it not only speak well of them that are good but do good to them Many will speak for God and good men but when it comes to doing there is an end of their goodness they will not stir a step not part with a penny they can say as Jam. 2.16 Be thou filled and be thou warmed and yet not give them those things that are needful to the Body they will be Religious as far as good words will go which cost them nothing but are loath to be at the charges of doing any real good How many have their Tongues tipt with good discourse whose Lives are unfruitful as to good works See therefore that your actions keep pace with your words that your Religion do not consist meerly in talking that will be a sign it is either fantastical or hypocritical when the Fruit of it reacheth no further than the Tongue it is odds if the root reach any deeper than the head but when your Religion appears in action your Enemies themselves will confess the reality of it 3. Be as diligent in and make as much Conscience of the Duties of the second Table Righteousness and Mercy in their place and order as those of the first Without this your Religion cannot be real and then no wonder if men think it not real Jam. 1.6 Pure Religion and undefiled in the sight of God and the Father is this to visit the Fatherless and the Widdow in their Affliction c. In the sight of God God himself that searches the Hearts yet having given men such a Law as may govern their owtuard as well as inward man and influence them in those things which relate to their Neighbour as well as which relate to himself doth accordingly look to their outward Carriage toward men as well as the inward respect they bear to him and so expects the fruits of Righteousness in their Lives as well as the root of Piety in their Hearts That holy Principle he hath put within them is such as extends to their Conversation outwardly and not to the inward frame of their Hearts alone and so the reality of it in it self must be evidenced by the power of it in its effects Now if these external actings where opportunities and means are are requisite to ascertain the Truth of Godliness in the Heart as to its very being we may be sure they are no less necessary as indications of it in the sight of men The World which is apt to traduce you as Hypocritical or Fanatical in Religion will be best confuted by your Carriage in those things which relate to themselves and from which some benefit redounds to them If men see you Just and Righteous and Merciful in your dealings with and behaviour toward others Helpful toward them that want you Pitiful to them in their Misery c. what is in your Hearts and Minds they cannot see but they will be more ready to judge well of it because they see so good Effects of it what they see they will think is real because it is sensible True indeed the first place is due to the Moral Duties of Gods immediate Worship prescribed in the first Table but yet those of the second must accompany them or you will never be able to prove the reality of your Christianity or reasonableness of your Practice to your selves and much less to others They must and will judge of what is within by that which appears without of what they do not see as your Faith and inward Holiness they do not by that which they do see 4. Be most diligent in those Duties which all own to be Duties wheof the first or second Table those which are confessedly Moral and which your Enemies themselves cannot deny to be Duties Some Duties have an intrinsick Loveliness in them and are of good report †Phil. 4.8 even among those themselves that are but Carnal These carry Conviction along with them and if you be diligent in the Practice of them you will have the Consciences of your Adversaries take part with you and their Judgments to applaud you when perhaps their Malice censures you and their Lusts oppose you you will have something within them to bear testimony to you and when they do not love you yet they cannot condemn you 5. Labour to out do and excell others in the World in all those good things in which they excell most Whatever you see praise-worthy in any though Enemies do it and outdo them in it If they be just do you be more just either more exactly or more universally or more constantly so If they be temperate and sober if it be possible go beyond them in it if they be Charitable be you more Charitable if they be Humble Meek Gentle Courteous endeavour to excell them in each if you think that cannot be in some cases yet it is but in some and may you not exceed them as to the general course and whole of a moral Conversation Labour then to make it appear that a Nobler Principle out of which you act an higher End at which you aim and a more perfect Copy after which you write can raise and heighten you to a pitch above any thing not only that Fancy might do in you but natural Conscience or moral Virtue in them And though the best and highest of such moral performances in your external Conversation might be in themselves but insufficient arguments as to your own personal satisfaction of the truth of Grace in your hearts yet your overtopping others in what they excell most or in the main of your Life and Practice may be an argument ad hominem and be a means to silence Enemies and stop their mouths it may be convince their judgments or if it do not make them acknowledge what you do to proceed from a supernatural Principle it may however force them to own it as coming from something more than a Conceit or Fancy 5. Be diligent in those Duties the performanee of which hath least Connexion with a secular Interest So Christ commands Luk. 6.35 Love your Enemies and do good and lend hoping for nothing again Sowe good Seed though upon barren ground and which is like to yield but a poor Harvest Buy the Truth and never sell it though you should for the present be losers by it Nay follow it at the heels though it should kick out your teeth They that do good to others only from whom they expect good give
is a matter of great Consequence to you For 1. If you cannot give your selves an account of your Religion you will never enjoy the Comforts of it never take comfort in its Comforts The Comforts of true Religion are too Great too Sweet â—oo Precious to be vainly lost or but coldly sought after Joy unspeakable and full of Glory is well worth having but alas how shall you come by this Joy these strong Consolations if you are not satisfied in the reality of that Principle in your hearts upon which they depend You have no Joy or Peace but in Believing a Rom. 15.13 and Hoping b 12.12 and walking Holily c Psal 119 65 and if you know not but your Faith and Hope may be a meer Fancy and so your diligence in Holiness which is the Effect of Faith but the Effect of Fancy what Comfort can you have in one or other what pleasure can you have in reflecting upon your Sincerity when you question your Sincerity Or upon your Interest in Christ and the benefits of His Blood and priviledges of the Gospel when for ought you know the Faith upon which that Interest immediately stands is not a Grace of Gods Spirit but a Fancy of your own Heads 2. You will never be able to give an account of it to others What you understand not your selves you will not be able to make out to others that ask you a reason of it If you cannot tell why you believe how can you Evidence to others that you do believe And if you cannot tell why you Practise thus or thus how can you satisfie others that your Practice is reasonable If you would be able to answer them first see you be able to answer your selves when you can satisfie your own Conscience you may the better answer their Cavils or Check their Revilings or bear their Censures 3. You will never be able to suffer for your Religion if you cannot give at least your selves an account of it nor suffer for that the Reality of which is Doubtfull to you You will soon make shipwrack of a good Conscience if you be at uncertainties about that Faith which should help you to keep it Get well settled or you will be easily shaken you will very scarcely venture your All in the World in Expectation of Eternal Life when you are not sure there is such a thing or that you have a Title to it but rather fear that the hopes you had of it were no better than waking mens Dreams or pleasing Visions of an imaginary Happiness which had no Subsistence but in your own Fancies You are like enough to come into sufferings you had need see upon what Ground you stand that you may be able to hold out If you once come to Question the reality of your Faith you will soon come to forsake it And if you know not but your Practice hitherto hath been unreasonable you will think when troubles come upon you you have reason to alter it If your former Strictness and Zeal in Religion seem Folly to you you will count it your Wisdom to grow loose and cold and careless in it especially rather than hazard Estate or Liberty or Life for it What man of Sence would Hang or Burn rather than forgoe that which he himself took to be but a Fancy at least had no assurance that it was not 4. You shall not need to fear the Scorns or Censures of Enemies if you be fully satisfied in your selves that your Faith is really a Grace of Gods Spirit in you and not a Deceit of your own Heart and the Holiness of youâ— Conversation a well grounded Scriptural Practice not an unwarrantable Irrational Niceness Let the Prophane World Scoff its fill and call you Deceivers or count you Fools it is no shame to be called Fools for believing Christs Truth or doing Christs Will it hath been the Lot of others before you And so long as you Feel the Power of Faith in your own Souls you are sure it Purifies your Hearts makes you fearfull of Sin Conscientious and painfull in Duty Strong against Temptations Patient in Afflictions and so long too as you find Holiness growing and thriving in you your Spiritual Strength encreasing your Fruit abounding so long you may be sure you are not Fools and the Worlds Flouts or Scorns cannot make you so You would not be much concerned if those that bore you an ill will should make themselves sport with you and attempt to perswade you that you were Blind or Lame or Sick or asleep when in the mean while your Eyes were open and you saw all things about you as at other times you could walk and Excercise your Limbs discourse and Exercise your Reason perform all the Actions of men that are awake or in health If you experience the workings of an holy Principle in your Hearts and the Effects of it in your Lives neither the Sophistry nor Censures nor Jeers of those that are otherwise minded will be able to beat you out of the Conviction of your Spirtual Senses any more than of your Reason and Understanding or Bodily motions 2. Labour to Evidence the same to others and to be able to give a reason of your Faith and Hope and holy Obedience to them that demand it of you and if possible to satisfie them as well as your selves 1. This may be much for the Glory of God and Credit of the Gospel when it is seen that you are Men as well as Christians and act Reasonably as well as Religiously and never more reasonably than when most Religiously that that Divine Nature d 2 Pet. 1.4 you are made partakers of is a perfection and Elevation not the destruction of your Humane that you have great reason for that good way that Holy course in which you have been walking and that the greatest strictness in Religion is really your greatest Wisdom How may your Confession when joyned with a Godly Conversation which is a speaking Practice and the most forcible Conviction stop the mouths of Cavillers falsifie their Slanders make them know themselves to be Liars and own themselves to have had too hard thoughts of you and that they and not you have been in the wrong And if you come into sufferings it will be for the Honour of the Gospel so to demean your selves as to make it appear that you suffer not only not as Evil Doers d 1 Pet. 4.15 but not as Fools that there is enough in your Religion to justifie you before men not only in your greatest Preciseness but in your deepest sufferings and though you pass for Fools with the unbelieving World for exposing your selves to a thousand miseries and apparent present ruin in Expectation of an Invisible and only future Happiness yet your Faith is so well grounded your Hope so sure that you need not be ashamed of undergoing evil any more than of doing good 2. It may be a means to encourage the Hearts
It would be considered how really difficult the controversie is about the ceremonies and some other parts of conformity Perhaps few metaphysical questions are disputed with more subtilty than that controversie is managed with by Arch-bishop Whitgift Bishop Morton Doctor Burgesse Doctor Ames Cartwright Calverwood and others And how very easily possible and pardonable is it to unlearned persons or of weaker intellectuals being obliged in order to their practice to give a judgment in reference to these things one way or other to judge amiss Why should we expect every sincerely pious man to be able to hit the very point of truth and right in matters that belong as Bishop Davenant once said in another case non ad fidem fundamentalem sed ad peritiam Theologicam fortasse ne ad hanc quidem sed aliquando ad curiositatem Theologorum not to the foundation of our Faith but to the skill of Divines and perhaps not to this neither but sometimes only to their curiosity What were to be done in reference to so nicely disputable things made part of the terms of Christian communion is more the matter of our wish than hope till by a gracious influence God better mens minds or by a more deeply felt necessity bring us to understand what is to be done Our case is ill when only vexatio dat intellectum when nothing but sorrow and suffering will make us wise which is very likely from the righteous hand of God to be our common lot In the mean time 't is hard to think that he cannot be a sincerely pious man whose understanding is not capable of so difficult things as to make a certainly right judgment about them In absoluto facili stat eternitas And why should not the communion of persons going into a blessed eternity have the same measure And besides the different size and capacity of mens understandings and consequently of their conscientious determinations 2. There are also as differing relishes of these things which Christian love would oblige a man to consider with equanimity so as thereupon to refrain hard censures All good men have not the same relish of the various forms and modes of dispensing the Truths and Ordinances of Christ Some of our suffering Brethren in Q. Maries dayes are said to have found great spiritual refreshing by the Common Prayer And in our own dayes some may profess to have their hearts warm'd their affections rais'd and elevated by it They are no rule to us but it would less become us hereupon to suspect their sincerity than our own Others again cannot relish such modes of worship when in the Ministry of such as use them not they find a very sensible delight and savour And this by the way shews the great difference between such things as have their evidence and goodness from God himself and those that borrow their recommendableness only from humane device All good men in all the times and ages of the Christian Church have a constant value and love for the great substantials of Religion which have in them that inward evidence and excellency as commands and captivates a rectifi'd mind and heart whereas the meer external forms of it the outward dress and garb are variously esteem'd and despised liked and disliked by the same sort of men i. e. by very sincere lovers of God not only in divers times and ages but even in the same time How different hath the esteem been of the Liturgick forms with them who bear the same mind full of reverence and love towards Religion it self As that habit is thought decent at one time which in another is despicably ridiculous whereas a person in himself comely and graceful is alwaies accounted so by all and at all times Now this various gust and relish cannot but have influence more remotely upon the conscientious determination of our choice concerning our usual way of worshipping God For how should I edifie by what is disgustful to me Thô it be true that our spiritual edification lies more in the informing of our judgments and confirming our resolutions than in the gusts and relishes of affection yet who sees not that these are of great use even to the other And that it is necessary that at least there be not a disgust or antipathy What is constantly less grateful will certainly be less nutritive That is usually necessary to nourishment Thô alone it be not sufficient As it is in the matter of bodily repasts Who can without great prejudice be bound to eat alwayes of a food that he disrelishes though he may without much inconvenience for a valuable reason do it at some time And they that think all this alledged difference is but fancy shew they understand little of humane nature and less of Religion Thô they may have that in themselves too which they do not so distinctly reflect upon even that peculiar gust and relish which they make so little account of For have they not as great a disgust of the others way as they have of theirs would They not as much regret to be ty'd to theirs Have they not as great a liking of their own And doth not common experience shew that there are as different mental relishes as bodily How comes one man in the matters of Literature to savour Metaphysicks another Mathematicks another History and the like and no mans Genius can be forc't in these things Why may there not be the like difference in the matters of Religion And I would fain know what that Religion is worth that is without a gust and savour that is insipid and unpleasant much more that would being used in a constant course this or that way be nauseous and offensive If indeed men nauseate that which is necessary for them the Gospel for instance or Religion it self that is certainly such a distemper as if the grace of God overcome it not will be mortal to them and we are not to think of relieving them by withdrawing the offending object which it self must be the means of their cure But is there any parity between the substance of Religion which is of Gods appointing and the superadded modes of it that are of our own Upon the whole nothing is more agreeable either to this divine principle of Love nothing within our compass more conducible to our end the ceasing of our differences which are most likely to die and vanish by neglect or their ceasing to be inconvenient to us than to bear calm and placid minds towards one another under them to banish all hard thoughts because of them If I can contribute no way else to union from this holy dictate and law of the Spirit of love I can at least abstain from censuring my fellow Christians It is the easiest thing in the world one would think not to do Especially not to do a thing of it self ungrateful to a well temper'd mind and a great priviledge not to be obliged to judge another mans conscience and
practice when it is so easie to misjudge and do wrong Most of all when the matter wherein I presume to fit in judgment upon another is of so high a nature as the posture of his heart God-ward A matter peculiarly belonging to another Tribunal of divine cognizance and which we all confess to be only known to God himself And if I would take upon me to conclude a man insincere and an hypocrite only because he is not of my mind in these smaller things that are controverted among us how would I form my argument No one can with sincerity differ from that man whose understanding is so good and clear as to apprehend all things with absolute certainty just as they are And then go on to assume and a strange assuming it must be But my understanding is so good and clear as c. 'T is hard to say whether the uncharitableness of the one assertion or the arrogance of the other is greater and whether both be more immoral or absurd But the impiety is worst of all for how insolently doth such a man take upon him to make a new Gospel and other terms of salvation than God hath made when his sentiments and determinations of things which God hath never made necassary must be the measure and rule of life and death to men How is the throne and judicial power of the Redeemer usurp't which he hath founded in his blood Rom. 14.4 Who art thou that judgest another mans servant to his own master he standeth or falleth Yea he shall be holden up for God is able to make him stand verse 9. For to this end Christ both died and rose and revived that he might be Lord both of the dead and living verse 10. But why dost thou judge thy brother or why dost thou set at nought thy brother we shall all stand before the judgment seat of Christ verse 11. For it is written As I live saith the Lord every knee shall bow to me and every tongue shall confess to God One would think they that lay no restraint upon themselves in this matter of judging their brethren upon every light occasion reckon this chapter came by chance into the Bible And that our Lord spake himself at random words that had no meaning when he said Mat. 7.1 Judge not that you be not judged c. What man that fears God would not dread to be the framer of a new Gospel and of new terms of salvation It is a great solace indeed to a sincere mind but implies a severe rebuke in the mean time to such a self-assuming censorious spirit that it may in such a case be so truly said It is a much easier thing to please God than man They that find this measure will have the better of it if they can abstain from retaliating when as the reason of it is the same on both sides For they may say You are to remember I differ no more from you in this matter than you do from me and if I judge not you about it what greater reason have you to judge me And they have little reason to value such a mans judgment concerning their duty in a doubtful matter who cannot see his own in so plain a case The matter for which they judge me may be very doubtful but nothing can be plainer than that they ought not so to judge 9. A due Christian love would oblige us after competent endeavours of mutual satisfaction about the matters wherein we differ to forbear further urging of one another concerning them Which urging may be two wayes Either by application to our Affections or to our Reason and Judgment Some perhaps find it more sutable to their own temper and measure of understanding and conscience to go the former way and only vehemently perswade to do the thing wherein the other shall comply with them and in some fort justifie the course which they have taken Without regard to the others conscience press them right or wrong to fall in with them Sometimes labouring to work upon their kindness by flattery sometimes upon their fear by threats and menaces Sincere love would certainly abhor to do thus Would it let me violate anothers conscience any way The love I bear to a fellow-Christian if it be true having for its measure that wherewith I love my self would no more let me do it than hurt the apple of mine own eye An inspirited waking conscience is as tender a thing and capable of a worse sort of hurt If some have more latitude than I and think what they may do in present circumstances so far as they may they must would it not be the dictate of love patiently to admit it especially when it comes to suffering For let me put my own soul in his souls stead and would I be willing to suffer upon another mans conscience and not upon my own and forfeit the consolations which in a suffering condition belong to them who for conscience towards God endure grief would I if I lov'd them be content they had the grief and did want the consolation There will be still found in a state of suffering somewhat that will prove a common cause to good men wherein they will most entirely agree whatsoever smaller things they may differ in As the pious Bishops Ridley and Hooper well agreed upon a Martyrdom at the Stake in the same important Cause who before had differed somewhat angrily about some Ceremonies Concerning which difference how pathetical is the Letter †Fox Martyr of the former of these to the other when both were Prisoners the one at Oxford the other at London on the same account But now my dear brother saith he forasmuch as we throughly agree and wholly consent together in those things which are the grounds and substantial points of our Religion against the which the World so furiously rageth in these our dayes howsoever in time past by certain by Matters and circumstances of Religion your wisdom and my simplicity I grant have a little jarred each of us following the abundance of his own sense and judgment Now I say be you assured that even with my whole heart God is my witness in the bowels of Christ I love you in the truth and for the truth's sake which abideth in us and as I am perswaded shall by the grace of God abide in us for evermore Again if others have less latitude It would be far from us to add to the affliction they are liable to upon that very account by a vexatious urging and importuning them Especially to do it with insulting threats and menaces and labour to overawe their brethren against their consciences into the embracing of their sentiments and way Is it possible a Christian should not understand how necessary it is to every ones duty and peace that he exactly follow that direction of the Apostles and esteem it most sacred Rom. 14.5 Let every man be fully perswaded in his own mind And that
receive it i. e. To acknowledge receive resign entrust and subject our selves unto God in Christ revealed in it 2ly And of how vast importance this is towards our establishment the confirming fortifying and uniting of our hearts and our joynt preservation in our Christian state the main thing we are to design and be solicitous for we may see in these particulars 1. Hereby we should apprehend the things to be truly great wherein we are to unite That union is not like to be firm and lasting the center whereof is a trifle It must be somewhat that is of it self apt to attract and hold our hearts strongly to it To attempt with excessive earnestness an union in external formalities that have not a value and goodness in themselves when the labour and difficulty is so great and the advantage so little how hopeless and insignificant would it be The mystery of God even of the Father and of Christ how potently and constantly attractive would it be if aright understood and ackowledg'd Here we should understand is our life and our all 2. Hereby we should in comparison apprehend all things else to be little And so our differences about little things would languish and vanish We should not only know but consider and feelingly apprehend that we agree in far greater things than we differ in and thence be more strongly inclin'd to hold together by the things wherein we agree than to contend with one another about the things wherein we differ 3. Hereby our Religion would revive and become a vital powerful thing and consequently more grateful to God and awful to men 1. More grateful to God who is not pleased with the stench of Carkasses or with the dead shewes of Religion instead of the living substance We should hereupon not be deserted of the divine presence which we cannot but reckon will retire when we entertain him but with insipid formalities What became of the Christian interest in the world when Christians had so sensibly diverted from minding the great things of Religion to little minute circumstances about which they affected to busie themselves or to the pursuit of worldly advantages and delights 2. More awful to men They who are tempted to despise the faint languid appearances of an impotent inefficacious spiritless Religion discern a Majesty in that which is visibly living powerful and productive of suitable fruits Who that shall consider the state af the Christian Church and the gradual declining of Religion for that three hundred years from Constantines time to that of Phocas but shall see cause at once to lament the sin and folly of men and adore the righteous severity of God For as Christians grew gradually to be loose wanton sensual and their leaders contentious luxurious covetous proud ambitious affecters of Domination so was the Christian Church gradually forsaken of the divine presence Inasmuch as that at the same time when Boniface obtained from Phocas the title of universal Bishop in defiance of the severe sentence of his Predecessor Gregory the great sprang up the dreadful delusion of Mahomet †Brerewood's Enquiries And so spread it self to this day thorough Asia Africa and too considerable a part of Europe that where Christians were twenty or thirty to one there was now scarce one Christian to twenty or thirty Mahometans or grosser Pagans And what between the Mahometan infatuation and the Popish Tyranny good Lord what is Christendom become when by the one the very name is lost and by the other little else left but the name 4. Hereby we shall be inabled most resolvedly to suffer being call'd to it when it is for the great things of the Gospel the mystery of God and of the Father and of Christ clearly and with assurance understood and acknowledg'd Such a faith will not be without its pleasant relishes 'T is an uncomfortable thing to suffer either for the meer spiritless uncertain unoperative notions and opinions or for the unenlivened outward forms of Religion that we never felt to do us good in which we never tasted sweetness or felt power that we were really nothing ever the better for But who will hesitate at suffering for so great things as the substantials of the Gospel which he hath clearly understood whereof he is fully assured and which he hath practically acknowledged and embraced so as to feel the energy and power of them and relish their delicious sweetness in his soul And thô by such suffering he himself perish from off this earth his Religion lives is spread the more in the present age and propagated to after ages So seminal and fruitful a thing is the blood of Martyrs as hath alwaies been observ'd And as such a faith of the Mystery of the Gospel appears to have this tendency to the best firmest and most lasting union among Christians and the consequent preservation of the Christian Interest this mystery being more generally considered only So this tendency of it would be more distinctly seen if we should consider the more eminent and remarkable parts of it The mystery of the Redeemers person The Emmanuel God uniting himself with the nature of man His Office A reconciler of God and Man to each other His Death as a propitiatory sacrifice to slay all enmity His victory and conquest over it wherein is founded his universal Empire over all His triumphant entrance into Heaven whither he is to collect all that ever lov'd trusted and obey'd him to dwell and be conversant together in his eternal love and praises How directly do all these tend to endear and bind the hearts and souls of Christians to God and him and one another in everlasting bonds Thus then we have the answer to our question in the two parts of the Text. The former pointing out to us the subjects of our union with the uniting principle by which they are to be combin'd with one another The other the center of it with the uniting principle whereby they are all to be united in that center Vse And what now remains but that we lament the decay of these two principles And to our uttermost endeavour the revival of them 1. We have great cause to lament their decay for how visible is it and how destructive to the common truly Christian Interest It was once the usual cognisance of those of this holy profession See how these Christians love one another and even refuse not to dye for each other Now it may be How do they hate and are like to dye and perish by the hands of one another Our Lord himself gave it them to be their distinguishing character By this shall all men know that ye are my Disciples if you love one another Good Lord what are they now to be known by And what a cloudy wavering uncertain lank spiritless thing is the Faith of Christians in this age become How little are the ascertaining grounds of it understood or endeavoured to be understood Most content themselves to profess
Heb. 10.19 21 22. In these things I say doth the true Glory of Evangelical Worship consist and if it doth not it hath no Glory in comparison of that which did excel in the Old Legal Worship For the wit of man was never yet able to set it off with half the outward Beauty and Glory that was in the Worship of the Temple But herein it is that it not only leaves no Glory thereunto in comparison but doth unspeakably excel whatever the wit and wealth of men can extend unto But there is a Spiritual Light required that we may discern the Glory of this Worship and have thereby an Experience of its Power and Efficacy in reference unto the Ends of its appointment This the Church of Believers hath They see it as it is a blessed Means of giving Glory unto God and of receiving gracious Communications from him which are the Ends of all the Divine Institutions of worship and they have therein such an Experience of its efficacy as gives Rest and Peace and Satisfaction unto their Souls For they find that as their worship directs them unto a blessed view by Faith of God in his ineffable Existence with the glorious actings of each Person in the dispensation of Grace which fills their hearts with Joy unspeakable so also that all Graces are exercised increased and strengthned in the observance of it with Love and Delight But all Light into all Perceptions of this Glory all Experience of its Power was amongst the most lost in the world I intend in all these Instances the time of the Papal Apostacy Those who had the conduct of Religion could discern no Glory in tâ—â—â—e things nor obtain any experience of their Power Be the Worship what it will they can see no Glory in it nor did it give any satisfaction to their minds for having no light to discern its glory they could have no Experience of its power and efficacy What then shall they do The Notion must be retained that Divine Worship is to be beautiful and glorious But in the Spiritual Worship of the Gospel they could see nothing thereof wherefore they thought necessary to make a Glory for it or to dismiss it out of the world and set up such an Image of it as might appear beautiful unto their fleshly minds and give them satisfaction To thiâ— end they set their Inventions on work to find out Ceremonies Vestments Gestures Ornaments Musick Altars Images Paintings with prescriptions of great bodily Veneration This Pageantry they call the Beauty the Order the Glory of Divine Worship This is that which they see and feel and which as they judge doth dispose their Minds unto Devotion without it they know not how to pay any reverence unto God himself and when it is wanting whatever be the Life the Power the Spirituality of the Worship in the Worshippers whatever be its efficacy unto all the proper ends of it however it be ordered according unto the prescription of the Word it is unto them empty indecent they can see neither Beauty nor Glory in it This Light and Experience being lost the introduction of Beggarly Elements and Carnal Ceremonies in the Worship of the Church with attempts to render it dâ—corous and beautiful by Superstitious Rites and Observances wherewith it hath been defiled and corrupted as it was and is in the Church of Rome was nothing but the setting up of a deformed Image in the room of it and this they are pleased withal The Beauty and Glory with Carving and Painting and imbroidered Vestures and Musical Incantations and Postures of Veneration do give unto Divine Service they can see and feel and in their own imagination are sensibly excited unto Devotion by them But hereby instead of representing the true Glory of the Worship of he Gospel wherein it excels that under the Old Testament they have rendred it altogethâ—â— â—inglorious in comparison of it for all the Ceremonies and Ornaments which they have invented for that end come unspeakably short for Beauty Order and Glory of what was appointed by God himself in the Temple scarce equalling what was among the Pagans It will be said that the things whereunto we assign the Glory of this Worship are spiritual and invisible Now this is not that which is enquired after but that whose Beauty we may behold and be affected with And this may consist in the things which we decry at least in some of them though I must say if there be Glory in any of them the more they are multiplied the better it must needs be but this is that which we plead Men being not able by the Light of Faith to discern the Glory of things spiritual and invisible do make Image of them unto themselves as Gods that may go before them and these they are affected withal but the Worship of the Church is spiritual and the Glory of it is invisible unto eyes of Flesh So both our Saviour and the Apostles do testifie in the Celebration of it We come unto Mount Sion and unto the City of the Living God the Heavenly Jerusalem and to an innumerable Company of Angels to the general Assembly and Church of the first born which are written in Heaven and to God the Judge of all and to the Spirits of Just men made perfect and to Jesus the Mediator of the New Covenant and to the Blood of sprinkling that speaketh better things than that of Abel Heb. 12.22 23 24. The Glory of this Assembly though certainly above that of Organs and Pipes and Crucifixes and Vestments yet doth not appear unto the Sense or Imaginations of men That which I design here is to obviate the Meritricious Allurements of the Roman Worship and the Pretences of its efficacy to excite Devotion and Veneration by its Beauty and Decency The whole of it is but a Deformed Image of that Glory which they cannot behold To obtain and preserve in our hearts an experience of the power and efficacy of that Worship of God which is in Spirit and Truth as unto all the real Ends of Divine Worship is that alone which will secure us Whilst we do retain right Notions of the proper Object of Gospel-worship and of our immediate approach by it thereunto of the way and manner of that approach through the Mediation of Christ and assistance of the Spirit whilst we keep up Faith and Love unto their due exercise in it wherein on our part the Life of it doth consist preserving an experience of the spiritual benefit and advantage which we receive thereby we shall not easily be inveagled to relinquish them all and to give up our selves unto the Embraces of this lifeless Image SECT III. It is an universal unimpeachable Perswasion amongst all Christians that there is a near intimate Communion with Christ and Participation of him in the Supper of the Lord. He is no Christian who is otherwise minded Hence from the beginning this was always esteemed the principal Mystery in the
up unto him in all things who is the head despiseth this Image and Dagon will fall to the ground when this ark is brought in yea though it be in his own Temple SECT VIII In the farther opening of this Chamber of Imagery we shall yet if it be possible see greater Abominations At least that which doth next ensue is scarce inferiour unto any of them that went before It is a principle in Christian Religion an acknowledged verity that it is the duty of the Disciples of Christ especially as united in Churches to propagate the faith of the Gospel and to make the doctrine of it known unto all as they have opportunity yea this is one principal end of the constitution of Churches and officers in them Mat. 5.13 14 15 16. 1 Tim. 3.15 This our Lord Jesus Christ gave in special charge unto his Apostles at the beginning Mat. 28.19 20. Mark 16.15 16. Hereby they were obliged unto the work of propagating the faith of the Gospel and the knowledge of him therein in all places and were justified in their so doing And this they did with that efficacy and success that in a short time like the light of the Sun their sound went into all the earth and their words unto the ends of the world Rom. 10.18 And the Gospel was said to be preached unto every Creature which is under Heaven Col. 1.23 The way therefore whereby they propagated the faith was by diligent laborious preaching of the Doctrine of the Gospel unto all persons in all places with patience and magnanimity in undergoing all sorts of sufferings on the account of it and a declaration of its power in all those vertues and graces which are useful and exemplary unto mankind It is true their Office and the discharge of it is long since Leased Howbeit it cannot be denyed but that the Work it self is incumbent in a way of duty on all Churches yea on all Believers as they have providential Calls unto it and Opportunities for it For it is the principal way whereby they may glorifie God and benefit men in their chiefest Good which without doubt they are obliged unto This notion of Truth is retained in the Church of Rome and the work it self is appropriated by them unto themselves alone unto them and them only as they suppose it belongs to take care of the propagation of the faith of the Gospel with the conversion of Infidels and Hereticks Whatever is done unto this purpose by others they condemn and abhor What do they think of the primitive way of doing it by personal Preaching Sufferings and Holiness Will the Pope his Cardinals and Bishops undertake this work or way of the discharge of it Christ hath appointed no other the Apostles and their Successors knew no other no other becomes the Gospel nor ever had Success No they abhor and detest this way of it What then is to be done Shall the Truth be denyed Shall the work be wholely and avowedly laid aside neither will this please them because it is not suited unto their honour wherefore they have erected a dismal Image of it unto the horrible reproach of Christian Religion They have indeed provided a double painting for the Image which they have set up The first is the constant consult of some persons at Rome which they call congregatio de propaganda fide a Counsel for the Propagation of the Faith under the effect of whose consultations Christendom hath long grieved And the other is the Sending of Missionaries as they call them or a Surcharge of Fryars from their over numerous Fraternities upon their errands into remote Nations But the Real Image it self consists of these three parts 1. The Sword 2. The Inquisition 3. Plots and Conspiracies By these it is that they design to propagate the Faith and promote Christian Religion And if Hell it self can invent a more deformed Image and Representation of the sacred Truth and Work which it is a counterfeit of I am much mistaken Thus have they in the first way carried Christian Religion into the Indies especially the Western Parts of the World so called First the Pope out of the plenitude of his power gives unto the Spaniard all those Countreys and the Inhabitants of them that they may be made Christians But Christ dealt not so with his Apostles though he were Lord of all when he sent them to teach and baptize all Nations He dispossessed none of them of their Temporal Rights or Enjoyments nor gave to his Apostles a foot breadth of Inheritance among them But upon this Grant the Spanish Catholicks propagâ—ted the Faith and brought in Christian Religion amongst them And they did it by killing and murthering many millions of innocent persons as some of themselves say more than are alive in Europe in any one Age. And this savage Cruelty hath made the name of Christians detestable amongst all that remained of them that had any Exercise of Reason some few slavish Brutes being brought by force to submit unto this new kind of Idolatry And this we must think to be done in obedience unto that command of Christ Go ye into all the World and preach the Gospel unto every Creature he that believeth and is baptized shall be saved and he that believeth not shall be damned This is the deformed Image which they have set up of Obedience unto his holy Commands whereunto they apply that voice to Peter with respect unto the eating of all sorts of Creatures Arise Peter kill and eat So have they dealt with those poor Nations whom they have devoured But Blood Murder and unjust War as all War is for the Propagation of Religion with persecution began in Cain who derived it from the Devil that Murderer from the beginning for he was of that wicked one and slew his Brother Jesus Christ the Son of God was manifesâ— to destroy these works of the Devil Heb. 2. And he doth it in the world by his Word and Doctrine judging and condemning them And he does it in his Disciples by his Spirit extirpating them out of their minds hearts and ways so as that there is not a more assured Character of a Derivation from the Evil Spirit than force and blood in Religion for the propagating of it The next part of this Image the next way used by them for the propagating of the Faith and the conversion of them they call Hereticks is the Inquisition So much hath been declared and is known thereof that it is needless here to give a Portraicture of it It may suffice that it hath been long since opened like Cacus's Den and discovered to be the greatest Arsenal of Cruelty the most dreadful Shambles of blood and slaughter that ever was in the World This is that Engine which hath supplyed the Scarlet Whore with the blood of Saints and the blood of the Martyrs of Jesus until she was drunk with it And this is the Second way or means whereby they propagate the Faith
Earth and went thither grieving because your bodies suffered here Study more to live by Faith on hope on the unseen promised Glory with Christ and you will patiently endure any Sufferings in the way V. And study better how great a Sin it is to set our own Wills and Desires in a discontented opposition to the wisdom will and providence of God and to make our Wills instead of his as Gods to our selves Doth not a murmuring heart secretly accuse God All accusation of God hath some degree of blasphemy in it For the accuser supposeth that somewhat of God is to be blamed and if you dare not open your mouths to accuse him let not the repineings of your hearts accuse him know how much of Religion and Holiness consisteth in bringing this rebellious self-will to a full resignation submission and conformity to the Will of God Till you can rest in Gods Will you will never have rest VI. And study well how great a Duty it is wholely to Trust God and our blessed Redeemer both with Soul and Body and all we have Is not infinite Power Wisdom and Goodness to be trusted Is not a Saviour that came from Heaven into flesh to save sinners by such incomprehensible ways of Love to be trusted with that which he hath so dearly bought To whom else will you trust Is it your selves or your friends Who is it that hath kept you all your Lives and done all for you that is done Who is it that hath saved all the Souls that are now in Heaven what is our Christianity but a Life of Faith And is this your Faith to distract your selves with cares and troubles if God do not fit all his Providences to your Wills Seek first his Kingdom and Righteousness and he hath promised that all other things shall be added to you and not a hair of your head shall perish for they are all as it were numbred A Sparrow falls not to the ground without his Providence and doth he set less by those that fain would please him Believe God and trust him and your Cares and Fears and Griefs will vanish O that you knew what a mercy and comfort it is for God to make it your Duty to trust him If he had made you no promise this is equal to a promise If he do but bid you Trust him you may be sure he will not deceive your Trust If a faithful friend that is able to relieve you do but bid you trust him for your relief you will not think that he will deceive you Alass I have friends that durst trust me with their Estates and Lives and Souls if they were in my power and would not fear that I would destroy or hurt them that yet cannot trust the God of Infinite Goodness with them though he both command them to trust him and promise that he will never fail them nor forsake them It is the refuge of my Soul that quieteth me in my fears that God my Father and Redeemer hath commanded me to trust him with my Body my health my liberty my estate and when Eternity seemeth strange and dreadful to me that he bids me trust him with my departing Soul Heaven and Earth are upheld and maintained by him and shall I distrust him Obj. But it is none but his Children that he will save Answ True And all are his Children that are truly willing to obey and please him If you are truly willing to be holy and to obey his commanding Will in a godly righteous and sober Life you may boldly rest in his disposing Will and rejoyce in his rewarding and accepting Will for he will pardon all our Infirmities through the Merits and Intercession of Christ VII If you would not be swallowed up with sorrow swallow not the Baits of sinful Pleasure Passions and Dulness and defective Duâ—ies have their degrees of guilt but it is pleasing Sin that is the dangerous and deep wounding Sin O fly from the Baits of Lust and Pride and Ambition and Covetousness and an unruly Appetite to Drink or Meat as you would fly from guilt and grief and terror The more pleasure you have in Sin usually the more sorrow it will bring you and the more you know it to be Sn and Conscience tells you that God is against it and yet you will go on and bear down Conscience the sharplier will Conscience afterward afflict you and the hardlier will it be quieted when it is awakned to Repentance yea when a humbled Soul is pardoned by Grace and believeth that he is pardoned he will not easily forgive himself The remembrance of the wilfulness of sinning and how poor a Bait prevailed with us and what Mercies and Motives we bore down will make us so displeased and angry with our selves and so to loath such naughty hearts as will not admit a speedy or easie reconciliation Yea when we remember that we sinned against knowledge even when we remembred that God did see us and that we offended him it will keep up long doubts of our Sincerity in the Soul and make us afraid lest still we have the same hearts and should again do the same if we had the same Temptations Never look for Joy or Peace as long as you live in wilful and beloved Sin This Thorn must be taken out of your hearts before you will be eased of the pain unless God leave you to a senceless heart and Satan give you a deceitful peace which doth but prepare for greater sorrow VIII But if none of the forementioned Sins cause your Sorrows but they come from the meer perplexities of your mind about Religion or the state of your Souls as fearing Gods wrath for your former sins or doubting of your Sincerity and Salvation then these foregoing Reprofs are not meant to such as you but I shall now lay you down your proper Remedies and that is the Cure of that Ignorance and those Errors which cause your Troubles 1. Many are perplexed about Controversies in Religion while every contending party is confident add hath a great deal to say which to the ignorant seemeth like to Truth and which the Hearer cannot answer and when each party tells them that their way is the only way and threatneth Damnation to them if they turn not to them The Papists say There is no Salvation out of our Church that is to none but the Subjects of the Bishop of Rome The Greeks condemn them and extol their Church and every Party extols their own Yea some will convert them with Fire and Sword and say Be of our Church or lie in Gaol or make their Church it self a Prison by driving in the uncapable and unwilling Among all these how shall the ignorant know what to chuse Answ The Case is sad and yet not so sad as the case of the far greatest part of the world who are quiet in Heathenism or Infidelity or never trouble themselves about Religion but follow the Customs of their Countreys and the
compleat in all the will of God Col. 4.12 The Believer in Christ notwithstanding all weaknesses and remainders of indwelling sin is much safer than innocent Adam in Paradise because Christ has engaged for believers that they shall endure to the end and that he will give them eternal Life and none shâ—â—â— pluck them out of his hand and the hand of his father In such hands they must need be safe indeed 7. Improve this Knowledg of Christ with reference to comfort T is He that sends the Comforter who abides with the Church for ever Joh. 16.7 The Church and the Churches comfort are built upon the same Rock Christ Your Consâ—lation then will be strong if you fly for refuge to lay hold upon the hope set before you Heb. 6.18 You that are Saints well may you rejoyce in Christ Jesus since by him you have received the atonement Peace he has left you for a legacy a peace that will abide in the midst of the greatest outward troubles a comfort that most abounds when sufferings are most aboundant 2 Cor. 1.5 Consider the Lord Jesus and be filled with everlasting consolation and good hope through grace How strong is his hand how tender his heart how unchangeable his kindness Jesus is the same yesterday and to day and for ever Heb. 13.8 8. Improve the knowledge of Christ with reference to his Churches enemies He is above their match and he will make them know it they cannot hide their counsels from him who searcheth the Reins and Hearts and they must needs at last be disappointed and worsted for Christ will Reign till all his foes be made his footstool Heb. 10.13 Julian the Emperour wanted neither Policy nor Valour nor an armed power and yet of a suddain he had a deadly wound given him and cries out Vicisti Galliaee O Galilean so he called Christ thou hast overcome me This will be the end of the stoutest and proudest of the Churches Adversaries Christians are as dear to Christ as the Apple of his Eye They are bold fellows that will venture to give Christ a blow on his very eye this affront will not be born long and what a deadly stroke will this judge of the world at last return Mirabili modo fit dum mors Christum devorat devoratur dum occidit occiditur dum vincit vincitur Luther Tom. 4. p. 679-b 9. Improve the knowledge of Christ with reference to Death He has grappled with Death and has been to hard for it he has taken away its Sting which was the worst thing in it and is ready to deliver from that Bondage which the fear of Death causes Heb. 2.15 The Apostle having eyed Christ and the Resurrection insults over this last enemy 1 Cor. 15.53 O Death where is thy Sting O Grave where is thy Victory Christ has sanctified the Grave into a bed of rest and to use Luthers expression Mors est 〈◊〉 vitae Death is the Gate to life and immortality The dying Christian when he lifts up his eyes to his Lord and Saviour he may say then with Laurentius Noâ—â—â—◠〈◊〉 non habet the night of Death hath no darkness in it but is an entrance into the light that is everlasting 10. Improve the Knowledge of Christ with reference to Eternity So vast and endless a thing may well be of an amazing consideration and when â—â—ce in Eternity thâ—â—â— is no correcting of mistakes Look therefore unto Jesus 〈…〉 prove you and to keep you sincere and without offence unto the last And when Time is just come to an end behold your Lord entered into everlasting joy himself and ready to receive you into the same Christ is none already as your forerunner nay as your representative and has taken possession of the incorruptible and undefiled inheritance Heb. 6.20 do you gladly follow him as knowing that when this earthly house of your Tabernacle is dissolued you have a building of God an house not made with hands Eternal in the Heavens Quest How may our belief of Gods Governing the world support us in all wordly distractions SERMON XIII PSALM XCVII 1 2. The Lord reigneth let the Earth rejoyce let the multitude of Isles be glad thereof Clouds and darkness are round about him righteousness and judgment are the habitation of his Throne THE State of affairs is oftentimes and so it is at this day so involved and confused that we need not wonder if we see men of wisdom greatly perplexed in their spirits and almost sunk into discouragement The best of Saints whose hearts are most furnished and fortified with grace would be of all others most subject to discomposure were it not that they feel peace and comfort flowing into them from the remembrance and sweet consideration of a God above What good man could possibly have any tolerable enjoyment of himself or possess his Soul in patience while he observes the scentrick and irregular motions of things below the restlesness tumblings and tossings of the world desireable comforts and delights blasted in a moment afflictions and troubles breaking in with a sudden surprize order quite subverted Laws violated and the edge of them turned against those that are faithful and peaceable in a Land and all things indeed turned upside down Wickedness rampant and Religion opprest The spurious brood of Babylon cloathed in Scarlet and prospering in the world when at the same time the precious Sons of Zion comparable to the finest Gold are esteemed as earthen pitchers yea broken potsherds and so thrown upon dunghils or cast into Prisons and filled full with the contempt of them that are at ease these things I say would soon break his heart did he not see him who is invisible and firmely believe a wheel within a wheel an unseen hand which steadily and prudently guides and directs all things keeping up a beautiful order where reason can discern nothing but at ataxie and confusion Those that are conversant in the sacred Scriptures do find that the flourishing state of ungodly men and the afflicted condition of gracious Presons hath proved to some of the Saints so hard a knot as they have gone to God for the untying of it and to others it hath been the occasion of so furious and violent temptations as had almost tript up their heels and broken the neck of their Religion Upon that very score holy Asaph was almost ready to conclude he had in vain cleansed his heart and washed his hands in innocence But if we will repaire unto the Sanctuarie and consult the divine Oracles and believe them when they tell us that the eternal God our God is the Rector and Governour of the world it will revive our Spirits reduce our Souls into their right frame and preserve them in a due composure when the scene of affairs is most ruffled To entertain you with a discourse upon this choice and seasonable subject is the work allotted me at this time and the Question now to be discust and answered
and storms Ordinances and afflictions every thing all things are employed all busie all at work and all at work for good Take a wicked man and all things are against him take a Child of God and all things are for him all are sent upon a gracious excellent design and shall prosper in it More particularly oppositions persecutions and fiery Tryals have issued in these three things which are choice advantages 1. By these things God makes a discrimination and separates between the good and the bad the precious and the vile In those Fields where there is care taken to sow the best and cleanest corn the envious one will come and scatter eares Churches do contract filth and corruption as well as other bodies and though they were very pure in their first erecting and constitution yet afterward they do degenerate and ill humours flow and abound in them Some among them leave their first love and their first works and are drawn aside from the simplicity of the Gospel and live not according to the rules of the Gospel Yea there are not only decaying Professors but also false hypocritical pretenders creep into Churches Afflictions now are the Physick God gives for the purging them out these are the Fan of Christ with which he cleares his Floor they are his Fire for the refining of his Gold and severing it from the dross When storms arise the rotten and unsound fruit falls off When persecution ariseth stony ground hearers are offended then away go formalists hypocrites and all such as were strangers to the power of godliness And it is a good riddance for God and his Church need them not What loss is it when greedy Wolves and filthy Swine in Sheeps cloathing forsake the fold they never did good in it and never will 2. By troubles and persecutions the good are bettered In such times and by such means their corruptions are mortified and their graces are brightned The trees of righteousness which are planted in Gods Courts do root the faster for being shaken with Tempests and flourish the more for their pruning Their fierce Tryals do refine their Souls and heat them into a greater zeal for God and holiness The very rage and malice of their enemies doth strengthen their care and raise their resolution so that they grow stronger and stronger Michal jeer'd and stouted at David for this zeal but he plainly and bravely told her if that was to be vile he would be yet more so Upon these two accounts when times are saddest and persecution hottest whatever may be said of the actings of men there is no cause to complain of male administration on Gods part so long as the Church is made purer and the Saints are made better But I will add this further 3. By these persecutions the Church is enlarged and the number of her Children is encreased The oppressing of the Israelites by hardned Pharaoh issued in their multiplying When the Church at Jerusalem was scattered the Kingdom of Christ was amplified the more by it Those afflictions and bands which happened to Paul tended to and ended in the furtherance of the Gospel The blood of the Martyrs hath all along been the Seed of the Church Persecutors are fools as well as mad men they lose what they do Christ and the Gospel gain So doth God outshoot his enemies in their own bow and makes their very wrath to praise him And let Tryals and Persecutions come to never so great an height I know no reason why the joy of Believers should not be increased when the Nation of Saints is multiplied Do you all you that profess Religion and godliness look to it that the number of Christians be not diminished and lessened through your wretched Apostacy and then it shall be augmented through your firmeness and holy constancy That is the fifth thing by which we may support and comfort our selves viz. The great things which God hath done for his People 6. There are very great and glorious things which God hath further to do If all were accomplished which God hath in his heart and purpose to do for his Church none of us should be here the world would have an end and time would be no more The world doth upon some account owe its continuance to the Church The world is but the stage upon which God is acting for his Name and for his Church and when the Act is finished the stage shall be pull'd down When wicked and ungodly men are plotting against the Church and persecuting of her Children they act indeed like unreasonable men in digging up those very foundations on which themselves stand and pulling down the Pillars that uphold them And as God continues the world for the sake of the Church so he hath great of things yet in his purpose and promise which must by no means fail for their accomplishment Such as these the giving great peace to her Children the bringing down her proud and insulting enemies especially that grand and implacable one Babylon The bringing in both his ancient people the Jews and the fulness of the Gentiles The making the place of his feet glorious and setting up the Mountain of his House in the top of the Mountains and causing the Kings of the Earth to bring their glory and the honour of the Nations into it 7. God hath laid upon himself strong obligations to do these and such like things and therefore we are on the surer hand God hath bound himself by promise and that is as good security as heart can desire Gods Word is better than mans bond It is setled in Heaven It is yea and amen God can as soon cease to be as falsify his Word whatsoever thou hast a promise for O Believer thou mayst be as sure off as if thou hadst the thing in thine own possession And how dark soever and cross soever Providence may seem to be do not you fear them for there always is a sweet harmony and perfect agreement between Providences and promises yea the great work and business of Providence is to give accomplishment to the promises Divine Providence is the Midwife of promise and is to give Birth to those blessed and admirable mercies which it travails with And though sometimes Providence acts somewhat roughly yet it always proceeds very safely so that there never is a miscarriage 8. God is greatly concerned in the good and welfare of his Church and People He is more concerned than we are and all the men in the world It is very true we are nearly concerned in the prosperity of the Church and true Religion in the Churches peace it is that we shall have peace Our all is indeed imbarqued in this Ship if that should be cast away we are ruined you may reckon upon that Let Religion be lost and we are lost farewell prosperity and all that you can call good and therefore none of us should be careless or wanting to Prayer or duty But know God is more
keep them A transgression of the Law is the endangering of a Subject He shall give his Angels charge ever thee to kâ—ep thee in all thy ways Their commission as large 〈◊〉 it is reaches no further when you leave that you lose your guard but while you keep your way Angels yea the God of Angels will keep you Do not so much fear loosing your Estate or your liberty or your lives as losing your way and leaving your way fear that more than any thing nothing but Sin exposeth you to misery So long as you keep your way you shall keep other things or if you lose any of them you shall get that which is better though you may be sufferers for Christ you shall not be losers by him Noah was a just man and perfect in his generation and walked with God and he was secured in the Ark before the world was drowned with the Flood Let the worst come that can it is not so bad as carnal reason represents it if a good man should be deprived of his temporal comforts it will commend spiritual ones the more to him so that he shall the better rellish and taste them Gods voice is never so sweet as when he speaks comfortably in a wilderness If a Child of God should be cut off by a violent stroak he is thereby brought the sooner to his Father such a death is the shortest way home If inraged Persecutors add to his sufferings in so doing tâ—â—y add to his Crown and by making his burden heavy they make his glory the more exceeding weighty 3. Let Gods governing the World be the matter of your Faith no Truth will be a Staff of Support unless you carry it in a believing hand precepts will not prevail threatnings will not awe you and promises will not comfort you and the most pretious Scripture-Revelations will not chear you any farther than as they are believed Let a Minister of the Gospel present you with never so precious a Cordial made up of the most choice and excellent Ingredients it will do you no good unless it be mingled by you with Faith therefore believe that the management and ordering of all things is in the hand of God and pray that you may have a well confirmed and improved Faith hereof when the Faith is weak it affords but weak comfort do you strengthen your Faith and that will greaten your peace and raise your joy to this end Be careful of this that you do nothing to the prejudice of your Faith do not you weaken that which must support you what a madness was it for Sampson to let his Locks be cut when he knew he should lose his strength together with them Now there is nothing in the World so prejudicial to Faith as Sin is A guilty Conscience doth always make a palsey-hand which is tremulous and shaking whensoever it goes about to lay hold upon God and Christ and the Covenant or any promise Rebukes of Conscience are severe checks to Faith O! saith the poor soul when snib'd from within What! shall I look upon God as my God alass I have disobeyed and dishonoured him Shall I trust in Christ as my Saviour I have crucified him afresh and put him to an open shame Shall I rejoyce in the Covenant I have broken it and dealt falsely in it Shall I delight in the promise and live upon it where is the Condition I cannot find it in my self Such Reflexions as these produce inward Troubles and Disquiets and Fears so that the very sweet meats of the Gospel are imbittered to such an one He cannot rellish them because he questions his Interest in them What is all God to one that cannot say my God Guilt makes Faith and Comfort run low whereas Great Peace have they that love the Law and nothing shall offend them they have peace in trouble joy in sorrow calms in storms inward sedateness in the midst of outward Commotions If our hearts condemn us not then have we boldness toward God and if so then comfort comes in from every Prospect which we have of God Let us then Look upon him which way we will we shall see smiles and delights that very appearance which is dark to others will give Light to us Lastly Be very serious and frequent in your Meditations upon Gods Governing the World transient and fleeting thoughts make either none or but little and slight and short Impressions The Burning-Glass will not Fire any combustible matter unless it be held some considerable time with a steady hand in the beams of the Sun so it is here dwell therefore in your thoughts upon this Subject consider it and return to consider repeat the Work again and again and again 25. Ps 15. Mine Eyes are ever toward the Lord that is often and often at all times and upon all occasions Was he in straits he looked to God Was he in danger he looked to God Was he in fears he still looked to God and that supported him as you may gather from the next Words He shall pluck my Feet out of the Net though mine Enemies have got me in their Net and I am so entangled in it that I cannot make my own Escape yet God shall pluck me out from him I shall have my Deliverance and a Song And in such Cases and Conditions we should specially look to God under the notion of Supreme Rector and Governour of the World Are there confusions and distresses up and down in the World Are Foundations out of course yet comfort your selves with this that God sits at the helm and he is our refuge and strength a very present help in time of trouble you will find serious reiterated meditation will be exceeding influential upon you David remembred God upon his Bed and meditated upon him in the night-watches and called to mind his former mercies how he had been his help 63. Psalm and this greatly supported and comforted him therefore saith He in the shadow of thy wings will I rejoyce he would both hide under it and rejoyce Gods shadow should be both his shelter and his Paradise and so it may well be for his Name is not only a strong Tower but likewise an Ointment poured forth having in it strength and sweetness In the second Use I exhort and beseech you to evidence it unto the World That your Belief of Gods Governing the World doth really support and chear you in the midst of the present Distractions when many Mens hearts are failing for fear of those things which may come to pass The Truth is the day in which Providence hath cast us is a day of Distraction the World is stark mad wicked men are mad upon sin and vanity and superstition and idolatry and mad against Religion and Godliness Well Christians if they will be mad let them be so God knows how to tame them and how to chain and fetter them too he hath hooks for their Noses and bridles for their Jaws Only be
the world affords fewer Temptations to Apostacy than either of the extreams As 1. Poverty Suppose a person truly godly in a poor and low condition in the world and thence by consequence having a necessary dependance upon others for his livelihood if now Providence so ordereth it that those persons on whom he thus depends prove Enemies to God and the power and life of Religion O that there were no reason for such suppositions what Temptations are those poor ones under to abate their zeal for God and first to conceal their profession and possibly afterwards to deny and disown those ways which Conscience tells them are the ways of God and this in complyance with their Masters fearing else the loss of their favour and worldly advantages enjoyed from them I must say such poor ones if I do not alter my course expect no more relief and then my work will be gone I shall have no more credit and so I had e'en as good shut up my shop and shut up my mouth too nay I may fear not only a suspension of what kindness I have received but of a friend he will become my Enemy and then how easily may I and mine be crushed Oh my friends How cogent such Arguments have been of late with many to do things contrary to their Judgments and to go against the plain Dictates of their own Consciences to decline their Professions and so to make work for repentance may easily be imagined but not readily sufficiently be lamented 2. Let us consider the other extream Riches and one would think at first blush that these should be a mighty Bulwork and a strong preservative against Apostacy but constant experience teacheth the contrary Wealth and Honour have been a mighty snare even to the people of God themselves in an hour of Temptation it is a great self my beloved that great men are call'd sometime to deny for the sake of Christ and his Gospel and oh how hard is this to be done how apt are such to study distinctions to evade their duty and palliate their sin when the performance of the one and forbearance of the other may hazard the loss of a great Estate but now a middle Condition in the World does not so violently drive men upon those rocks and quicksands upon which both the poor and the rich are liable so often to make shipwrack of faith and a good Conscience and thus have I given you a brief resolution of the case to be discuss'd this day and having spoken what my time would allow me in the doctrinal part it remains that I should make a little Application VSE The 1. Use shall be by way of caution you have heard a middle worldly Condition is most desireable and this upon several rational considerations have a care that this be not applyed by any of you so as to be a rule as to your spiritual state and condition in the World you know there are two sorts of riches there are earthly riches such as the Holy Ghost calls this Worlds Goods 1 Joh. 3.17 And there are heavenly riches such as will be of use in the other World Luke 12.21 a being rich towards God Now my Brethren though a middle Estate as to the World and as to worldly Accommodations be most desireable yet you are miserably mistaken if you think a middle Condition as to spiritual things to be so I confess the Language of many mens Lives nay of the Lives of Professors speaks to this purpose I know few if any that live as if they were afraid they should be too rich but alass how many live as if they were afraid they should be too godly afraid of being righteous over much of being too zealous for God Oh Sirs have a care of this lay your hands upon your hearts inquire into the temper of your Souls about this matter may be some of you even in this Sense would not be so miserably poor but you would willingly have a little Grace a little Godliness if it were only to give you some hopes that you should not go to Hell when you die and hence are very inquisitive and industrious to find out some marks and signs and what may be the Discoveries of the least degree of saving Grace whilst in the mean time they are not as may be feared so industrious how to increase their Grace and how to be adding to their spiritual stock according to that Counsel given us 2 Pet. 1.5 giving all diligence add to your Faith Vertue and to Vertue Knowledg c. are you not afraid you may have too much Grace and be too holy do you not sometimes blame and at least shew a dislike against those who outstrip you and think they are more nice than wise and too exact and curious in their conversation and that a more lax and indifferent Carriage would be better and that moderation and a middle way would be more commendable oh have a care of this Lukewarmeness a being neither cold nor hot Rev. 3.15 16. remember he that thinks he hath Grace enough it is much to be feared he hath none at all be you copying out the Example of the Holy Apostle Phil. 3.13 14. if you say what is this to my Subject in hand I answer 't is no matter so it may prove an advantage to thy Soul But now then to make some more pertinent use of what you have heard I shall direct my application to three sorts of persons or to persons with respect to that threefold condition in the World that my Text mentions and that my Discourse have pointed at all along viz. the poor the rich and those of you that are in a middle Estate between both and this by way of counsel and advice to you all 1. One Word to the poor 2. Two Words to the rich 3. Three Words to you that are in a middle Condition betwixt both 1. One Word to the poor and this shall be a counselling comforting incouraging Word I will not now enquire how Poverty came upon you whether it be the Gift of God I mean whether it came more immediately from the hand of divine Providence or whether it be the effect and result of your own Lusts of your profuseness and prodigality of your sloth and idleness of your gluttony and drunkenness I 'le not enquire this at present but leave it to your selves to consider only take it for granted that poor very poor you are and may be upon this account despicable in the eyes of others and miserable in your own Now my friends that which I have to say to you in short is this be perswaded that the greatest misery of your present condition is not as possibly some of you may be apt to imagine that this your condition is pinching hard and puffs heavy upon your fleshly part and that by reason of your Poverty you are the Objects of scorn and derision in the World but indeed the greatness of your
be without the help of an Omnipotent Spirit which only is able to enlighten our Minds and turn our Hearts from the power of Satan unto God All which supposes the Third Person of the Trinity the Holy Ghost By this 't is very manifest that such is the frame of the Christian Religion such the great Fundamentals thereof that without the supposing the Truth of the Doctrine of the Trinity of Persons in the Godhead the Christian Religion is gone 't is lost And how to comprehend this Mâ—stery is impossible There is no contradiction in this Doctrine nothâ—ng in it contrary to our Reason for 't is not said that Three Gods are One but Three Persons are One One God But how to fathom the Mystery we are at a loss 't is certainly beyond Us. So much concerning the Nature and Persons of the Godhead 3. Those Doctrines that have regard unto the ACTS of God are also very profound and mysterious 1. There are the Immanent Acts of God which do not terminate on any Objects ad extra off from God such as Divine Knowledge and the Decree whether of Election or Reprobation 2. Transient Acts such as terminate on an Object off from God namely the Works of Creation and Providence In my discoursing about the Immanent Acts of God I might be very distinct in considering what is very much insisted on by the School-men with reference to the Knowledge of God and acquaint the Reader with the many Distinctions that are used by that sort of men but if I do so I shall exceed the Bounds allotted me I will therefore pass by the Doctrine of Praescience which whatever may be said of it by some has such difficulties in it as admit not of our Solution and make some search into these profound Doctrines about the Decrees of Election and Reprobation That God has decreed the Salvation of some particular Persons is evident enough to any that will deliberately consult the Word of God and that 't is the Vnchangeable Determination of God That such as die in their Sins shall be eternally damned is as manifest The Eternal Decree of Election is so clearly so fully and distinctly reveal'd in Scripture that few or none presume wholly to deny it and such is the known Nature of Election that 't is not easie to believe the Doctrine of Election but withal we must take in the other of Reprobation for Election is but of some and if but some are taken the other are left they are not chosen they are refused they are reprobated But how this Doctrine of Gods leaving or reprobating any from all Eternity is reconcileable to these other that concern the Glory of Divine Goodness and Righteousness is above us The Sublapsarians have done very much towards the clearing up of this by supposing all in their lapsed estate under the guilt and pollution of Sin and God from all Eternity concern'd for his own Glory to Elect some who by being interested in the Blood of Christ should through the sanctification of the Spirit obtain Salvation with eternal Glory but left others to themselves who continuing in Sin are determined to die Hereby the glorious Grace of God in the eternal purpose of Calling Justifying Sanctifying some and thereby preparing them for Heaven is excellently displayed and the purposing from Eternity to leave others to themselves in their Sins for which after much long-suffering they shall be eternally damned is no way inconsistent with that goodness that is so infinitely extended to the Vessels of Mercy but does most fully illustrate how just and righteous God is in condemning them for their Sins and Transgressions Besides 't is obvious enough that the Decrees are but internal Purposes which have no influence on the thing decreed Decreta nil ponunt in Esse Though there is a certainty of the Event yet neither the Sin nor Destruction of the Reprobate is an Effect of the Decree What is here said towards the clearing up the Difficulties that attend this Doctrine is very well urged by the Synod of Dort and 't is no more than what has great countenance from the Holy Scriptures which suppose all in a laps'd and fallen Estate and therefore represents the Elect as Chosen in Christ Ephes 1.4 and Predestinated unto the Adoption of Children by Jesus Christ Elect according to the Fore-knowledge of God the Father through Sanctification of the Spirit c. 1 Pet. 1.2 All which Expressions seem to suppose the Elect in a fallen estate standing in need both of a Redeemer and Sanctifier even as the Reprobates are said Jude 4. to have been before of Old ordained unto Condemnation which Condemnation does presuppose a Judicial Procedure and the Sentence past against them for their Sin which sufficiently suggests that they were considered to have been in a sinful a fallen state Nevertheless it must be acknowledged That this does not remove the difficulty it only supposes it to be insuperable and therefore to be passed over in silence The great Difficulty is How the Absolute Decree of Reprobation is consistent either with the Goodness or Righteousness of God or those other Methods which are taken for the salvation of all men What of Goodness is there in destinating men to eternal Misery or what of Justice in purposing to punish them for ever without any regard to their Sin even before any evil done or how can the unalterable secret Decree for their damnation accord with the sincerity of God in the many Offers which are made of future Glory 'T is true supposing the consideration of their faln state as antecedent to the Decree 't is goodness enough that any are chosen out of the sinful Mass and it would have been a righteous thing for God to have proceeded against all to a Sentence of Condemnation and seeing Christ has died and thereby satisfied Justice and the Spirit strives and that common Grace which is sufficient to enable men to do more towards their Salvation than they do is offered them and that 't is their Sin which is the only proper cause of their denying due Subjection unto Christ these things seem to be cleared up only the greatest difficulty remains to wit How 't is supposeable that such who came pure out of the hand of God can be considered as fallen without some respect unto the anteceding Decree of God What! is their Fall on the supposition of which depends all the Discoveries of the glorious Perfections of God made unto us in the Scriptures a meer casual hit One would assoon think that this curious and beautiful Fabrick the World was owing only unto the casual concourse of Epicurean Atoms for its being so as that the Glory and Beauty the Wisdom and Harmony that shines forth most illustriously in the Christian Religion should be only the product of Casualty or Chance but if the Fall or Sin of man must be considered to be decreed by that God the Purity and Holiness of whose Nature is infinite
are given for as the rigid Dominicans do certainly make God the Cause of Sin whether culpable or not culpable is not the Question even so do the Scotists and Molinists for they both include in the matter of Sin somewhat more than what is meerly Natural even somewhat that is morally Vicious and yet assert that this Matter is the immediate effect of Gods Causality only the one says That God does as it were take man by the hand and lead him to Sin the other That man determines the Efficiency of God and the Scotist says That the first and second Cause do walk hand in hand to the Sin but whether I lead another to the Sin and help him to commit it or whether I am taken by the Sinner and determined to help him to produce what is sinful in the Act or whether I walk with him stil I am at least a Concauser of what is sinful in the Act so that neither the Scotist nor the Molinist give me any satisfaction in this Matter The Result therefore of my thoughts is as follows I am sure that no Natural Being ever has been is or can be without the Efficiency of God the first Cause and yet I am as confident that no Moral Evil is in any sense the Effect of the Physical Efficiency of God The Moral Undueness that is considered as that which is the Foundation of Sin cannot be from God but yet how satisfactorily to reconcile these things or how to comprehend the Modes of Divine Operation is above us we cannot reach unto it it transcends our Understandings 5. There are also several Doctrines which have a special Aspect on those Transactions that are about the carrying on Fall'n Mans Salvation to the Illustrating the Glory of the divine Perfections which are very profound The Doctrines of the Fall of Man the Transition of Original Sin from Adam to his Posterity the Methods taken for the Recovery of the Elect the Covenant of Reconciliation between the Father and the Son from all Eternity the Incarnation of the Son of God and the many surprizing Doctrines with reference thereunto even about his several Offices as Mediator and in special That of his Being a Priest after the Order of Melchisedek his Suretyship how our Sins were imputed to him and his Righteousness made ours beside those Doctrines about the Nature of the Mystical Vnion that is between Christ and Believers and how this is the ground of Imputation and many other momentous points might be spoken unto to evince That though there is nothing of Contradiction in these Doctrines yet there is very much that transcends the most enlarged Capacity They are points that the Angels themselves are prying into but cannot fully comprehend But these things I must wave and go on to acquaint you with some of the many Providences that do in like manner transcend our Understandings II. Among the many amuzing Providences that are before Us I will single out a few 1. That the greatest part of the World should lye in Wickedness unacquainted with the Methods of Salvation is an amuzing Providence Look we into the remotest parts of the World we find nothing but a strange Ignorance of the true God or of the true Worship of God Oh how great a part of the World is over-run with Paganism Mahometanism and Judaism Come we nearer home and take a view of the Christian World behold how small is it in comparison of those parts where the abovemention'd false Religions prevail and of the many thousands who are called Christians how many Invelop'd with the thick clouds of Ignorance and Error and how â—ew free from the Influence of Idolatry and Superstition A multitude of those who have been baptiz'd into the name of Christ have not the opportunity of looking into the sacred Oracles which reveal the true way to Life everlasting and of those who have the happy Advantages of consulting the sacred Scriptures how few can understand them The which is not without a Providence of God But can we compare these Providences with those discoveries that are made of the Infinite Compassions of Almighty God towards the Children of men and comprehend a consistency between them In the Scriptures 't is said That God would have all men be saved and to that end come to the Knowledg of the Truth even when but a very small spot of the Earth have any suitable means afforded 'em for the obtaining such knowledg In the Scriptures the Proclamation is general to all Ho every one and the Expostulation with Sinners is Turn ye Turn ye why will ye dye as I live saith the Lord I desire not the death of a Sinner of a Sinner indefinitely q. d. of any Sinner but rather That he would Turn and Live Besides did not Christ die for this end namely to shew the unexpressible greatness of Gods Love to the world God so loved so so loved the World as if it had been said the Love of God to the World is so transcendent that no words could sufficiently express it nothing would fully represent it but the Delivery of the Son the only begotten Son of God to the Death the cruel the shameful and the reproachful Death of the Cross for the salvation of the World on their Believing and this even when God left Millions of Angels to continue in everlasting Chains of Darkness notwithstanding all which it is manifest That they cannot believe in him of whom they have not heard and cannot hear unless a Preacher be sent unto them and that no such thing has been done no Preacher has been sent or if in one Age yet not in another How can we reconcile these Providences with the Discoveries that are given us of the infinite Compassions of God to Mankind when so few are made partakers of it What of Grace is there in leaving the greatest part of the World in a very little better condition than the fallen Angels I know that there are many things offered towards the satisfaction of a thoughtful Person as Who can tell but there are thousand of Worlds above us whose Inhabitants are in a better capacity to receive and improve the Instances of Divine Love and that this world is but a Spot in comparison of them and if this whole World should perish 't is but as the hanging up a few Malefactors to shew that God is just as well as merciful but how does this solve the Difficulty which is not meerly taken from the Notion we have of Gods meâ—ciful Nature in it self considered but from the Revelations made thereof unto the Children of men in the Scripture about which we cannot have any solid satisfaction but from things which are obvious before us not from what is so fully out of our view and knowledge and concerning Creatures of another kind 'T is true there are some intimations in the Sacred Scriptures which apart and by themselves considered afford Relief such as these The Gentiles which have not
the true Religion Though I am far from so loose and extravagant a Charity as to judge that Men may be saved in any Religion whatever if they do but live suitably to the Principles and Rules of that Religion when there are so many false so many Idolatrous ones so many which deny fundamental truths or maintain damnable errors Yet on the other side I am not so uncharitable as to confine true religiousness and consequently final Salvation to any particular sect or sort or party of Men professing Christianity to the exclusion of all that dissent from them True Religion is more affection and Practice than Doctrine or Nation and is seated more in the heart than in the head Men may be really gracious and so in truth religious in Gods account who yet differ in some things from others who are no less truly religious too There is indeed but one true Religion in the World but in that we must distinguish between principles and conclusions and those either nearer or more remote between fundamentals and superstructures and those either which touch the foundation or are farther from it between substance and circumstances things necessary or not necessary to the being or to the well being of Religion In some things they that are wise and godly may differ without prejudice to the Salvation of either Every truth is not necessary to Salvation nor is every error de facto Damning All Mens Light is not alike cleer nor are all Mens Minds equally enlightened some see more than others and some more clearly nor is every degree of Light which shall be for the perfection of Saints hereafter necessary while they are here in order to their Salvation There may be the unity of Faith in the main and of Love too where yet there is some disagrement about some things believed It is confessed that there is but one way of Salvation that of Faith and Holiness from which whatever by-paths of error leads Men aside they do at the same time carry them off from the end of Faith the Salvation of their Souls whatever is inconsistent with either Faith or Holiness is inconsistent likewise with Salvation But every difference or mistake about such truths as are not necessarily saving must not presently be looked upon as a false way or an error certainly Damning The way to Life is called the narrow way but is it therefore indivisible Is there no Latitude in it may not Two or Three or Four or Five go abrest in it Must all go in the self-same Track or Path May not several Paths be in the same great Road or run along by the side of it and lead to the same place which if sometimes they decline a little from the Road yet before the end fall in again with it and for the main are parallel to it It is as certain that truth is simplex error is multiformis truth is but one and error is various and whatever in the least deflects from truth must be a degree of error as it is that there can be but one perfectly strait Line between any two Points But may not a Line that divaricates a little from the strait one and is so far crooked run in again to it Doth any Saint on Earth attain to the whole of truth without any mistake so much as in lesser things Doth any keep exactly to the strait Line so as never to take a crooked step never in any thing to go off from it Some indeed may miss it in fewer things some in more and yet both keeping to what is necessary hit it in the main Some may go to Heaven more directly and with fewer wandrings when others may go farther aside and fetch a greater compass and yet at last arrive at it 2. Positively by Religious I understand those 1. Who as to the Doctrine of Christianity hold the head Col. 2.19 keep to that only foundation which God hath laid the Lord Jesus Christ though perhaps they may build some things on it which are not suitable to it Wood Hay Stubble 1 Cor. 3.12 such whose works shall be burnt yet themselves saved though with difficulty and as by Fire verse 15. such I mean therefore as own so much truth as is necessary to the Life of Faith and Power of Godliness and maintain no error which is inconsistent with either 2. Those who as to the Practice of Christianity fear God and work righteousness Acts 10.35 they that not only believe in Christ but live in obedience to him not only have received Christ Jesus the Lord but walk in him Col. 2.6 All true Religion consists in Faith and Holiness it is nothing else but a glorifying God by believing and obeying a seeking Salvation in that way and method in which alone God hath determined to bring Men to it i. e. through sanctification of the Spirit and belief of the truth 2 Thes 2.13 whoever therefore they are that do unfeignedly believe in the Lord Jesus Christ and live up to that Faith are truly Religious though in some lesser things they may dissent from others who have the same Faith and practice the same Holiness So that from being thus religious I exclude not only Atheists that have no Religion Idolaters damnable Hereticks and all those whose principles are inconsistent with or repugnant to the truth of the Gospel so are of a false Religion but even among those that profess the truth I exclude 1. Those that are grosly ignorant know not the first principles of Christianity understand not what they own and pretend to believe 2. Those that are profane scandalous vitious livers despisers of them that are good persecutors of powerful godliness These are not real Saints but a prophane generation the Seed of the Serpent not of God 3. Hypocrites masked professors that make a shew of Religion to serve a carnal interest that have a form of godliness but deny the power of it 2 Tim. 3.5 have unsound hearts though under never so smooth faces In a word all those that are destitute of true Faith and real Holiness that allow themselves in any way of known sins whether more often as the second sort or more secret and close as these last 2. How or in what respects the religious of a Nation are the strength of it In order to the stating of this I shall premise one distinction The Holy Seed or religious in a Nation may be considered either 1. As being actually in the World and actually in a state of Grace brought into Christs Fold engaged in Gods ways effectually called and sanctified 2. Or as being in the World but not yet converted though in Gods time to be converted elect unbelievers He that is a sinner at present may be a Saint in time a Publican may come to be an Apostle nay a persecutor of the Saints may be called to preach that Faith which once he destroyed Gal. 1.23 They that are Christs Sheep by election may in time nay certainly
Atheists viz. The Atheist is inquisitive for Arguments to promote his Atheism the tempted Christian as inquisitive for Arguments and Grace to destroy it those that are seriously godly do not only seek a perfect cure of their own in part mortified Atheism but mournfully bewail the insolent Atheism of the age they live in If it be as it is as a Sword in their Bones for their Enemies to l Psalm 42.10 reproach them while they say daily unto them Where is your God If it as it were break their Bones to have their interest in God and Gods peculiar care of them so much as questioned it must needs be as a Sword to their heart a killing wound to hear the Fear of God ridicul'd and the Being of God denied Certainly as Grace is heightned a gracious Person is next to being overwhelmed Thô God hath an evidence of his Deity lies lieger in the worst of his Enemies yet upon the miracles of Mercy he works for and in his own People God may say to them m Isai 43.12 They are his Witnesses that he is God And the more eminent any one is in Grace the more experimental Witness he is that the Lord is God This may not only be sufficient for the instances already given but be sufficiently instructive what to do in all other Cases that might be named I had thought to have proportionably enlarged upon these which I shall but little more than name and therefore shall not add them to the number Who knows whether a full or a vacant employment be best for him A full employment is that which every one that hath dealings in the World gapes after this leaves no room for Melancholy nor Idleness each of which are unspeakably mischievous But those that live in a Hurry of business do neither enjoy God nor themselves 't is tiresome both to Body and Mind the Truth is the desire of it is ordinarily naught in the rise 't is from covetousness and ambition naught in the progress it neglects God and godliness and naught in the close it ends at best in disappointment But here Religion gives relief for a Heavenly-minded Person to be full of worldly business 't is he alone that minds the main business of his Life to work out his Salvation 't is he alone that both will and can keep the World from justling out what 's better the World in this is like the Gout thô you keep it at your feet 't is troublesome but if it reach the Heart 't is mortal the World thrô Grace may be a good Servant but 't is impossible to be a good Master Is vacancy from Employment better 'T is tedious to be alwayes drudging for we know not who nor what to have no time to spare for Refreshment and Recreation that we may enjoy what we have be it more or less this seems better But yet to have little or nothing to do exposeth us to we can't say what Idleness is an inlet to the most monstrous Abominations Relaxation from business and Recreation after weariness is at best but a banquet no way fit for ordinary food besides this Satan watcheth and never misseth prevailing upon an idle Person What can Serious Godliness do in this Case When one whose Heart is set upon godliness hath but little to do with the World he findes enough to do as a Christian The considerate Christian hath not one hour in his Life wherein he hath nothing to do he alone can make a Virtue of Necessity he alone can redeem time for God he alone can fill his Life with Duty and Comfort in short 't is through Grace alone that a man hath never too much nor too little business 'T is the power of Godliness that is thus powerful Who knows whether many or few Friends be best for him For many Friends man is a sociable Creature and cannot live of himself to be destitute of Friends seems very doleful A Friend is born for Adversity a Friend may be better than an Estate to have many dear Friends and Relations it carries us thrô our lives with Comfort it is a Duty to prize 'em it is a sin to slight 'em and therefore this seems unquestionably best But and there 's no Friends on earth without a but in their Commendation Friends themselves are troublesome apt to take exceptions to mistake to be weary of us if we have long need of 'em and besides this there 's none in the World whose Friendship is not founded on Grace can be so much my Friend now but he may be as much my Enemy hereafter And if you can find any Friend above these exceptions how do the thoughts of parting abate the Comfort of enjoying Alas we dare not think of it Can Serious Godliness stand us in any stead here Much every way if our Friends be Irreligious this necessitates us to do what 's possible to make them Friends to Christ and to Religion and this attempt is alwayes successeful if not to make them Gracious yet to make our selves more gracious and if thy Friends be already Religious thou wilt have a foretast of Heaven in the Communion of Saints thô this is rare and rarely enjoyed Some think 't is best to have few or no Friends We are too apt to flatter our selves and to bear upon our Friends to reckon upon their Interest when we ordinarily find disappointments whereas expecting nothing from them makes us learn to live without them and in some sort above them We need neither flatter nor humour any Body But now to be Friendless that 's very uncomfortable a Friend greatens all the Joyes and lessens all the Sorrows we meet with in this World it argues a crooked and perverse disposition to be without Friends or not to care for ' em Besides this we had need to have every man our Friend for we know not into whose hands our Life may come before we dye that Person must needs be miserable who lives undesir'd and dyes unlamented What can Serious Godliness do in this Case A Serious Holy Person thô he have but few or perhaps no worldly Friends he hath the most and the best Friends he hath God to be his Friend he hath an Interest in the whole houshold of Faith and he can make up in God what he wants in any other Persons or things of the World what thô he hath no Friend to stand by him Innocency and Independency dare do and can suffer any thing Who knows whether Freedom from Affliction or an afflicted Condition be at present best for him Freedom from Afflictions seems most desirable both to Nature and Grace we naturally love our ease and would have nothing befall us that is Grievous to Flesh and Blood and Gracious Persons pray and strive to prevent and remove Afflictions But yet the experiences of all good and bad in all ages of the World proclaims this upon the House-tops that more have got good by Afflictions than by being
without 'em a Prov. 1.32 The Prosperity of Fools destroyes ' em What doth Religion in this Case The Truth is there needs a great exercise of Religion to carry us safe thrô Freedom from Affliction b Job 1.5 Jobs extraordinary devotion upon his Childrens ordinary rejoycing in their prosperous Condition may Convincingly instruct us that there 's more danger in Freedom from Affliction than we are willing to suspect and it is more difficult to love and fear and trust God when we have the world than when we want it so that without Serious Godliness 't is impossible to withstand the insinuating and pleasing Temptation of flattering Prosperity and unless Faith be in Exercise we cannot do it with it What then is an afflicted Condition to be preferr'd Some that have had experience of both say Yes they have been afraid to come from under their Afflictions some sick Persons have been even afraid of Health thô they desir'd it lest what they got in their Sickness they should lose in their Health But yet the continuance of Afflictions breaks the Spirits and hinders that chearful serving and praising of God which is or should be the Life of a Christian thô many are better'd by Afflictions yet none are allowed to pray for Afflictions but against them and use all good means to avoid or remove them 't is one thing makes Heaven desirable the putting an end to all our Afflictions In short c Heb. 12.11 no chastening for the present seemeth to be joyous but grievous whatever be the after-fruit of it This therefore is clogg'd with Vanity But what doth Religion in this Case Serious Godliness by Afflictions becomes more Serious God makes great use of Afflictions for the working and promoting of Piety and in this I think all experienced Christians are agreed they reckon sanctified Afflictions among the choicest Providences of their lives I commend the enlargement of this by your own Thoughts out of your own experiences And thus including these three Cases as in a large Parenthesis there 's one Case more that I would cautiously speak to which the Church Catholick truly so called may have more cause than ever tremblingly to consider and to seek more satisfying resolution than I can give for it's determination VI. What man upon Earth can peremptorily assert whether Peace or Persecution be just at such a time infallibly best for the Church of Christ 'T is easily granted that we must at all times pray for and endeavour the universal both outward and spiritual Peace of the Church and this that we may at all times do any thing but Sin to avoid or put an end to Persecution but let 's consider each as in the former instances That the Peace of the Church is beyond Expression desirable he is no Christian that denyes it those that are the greatest troublers of the Churches Peace do usually proclaim their Friendship to it calling their Affection to a party Love to the Church and the welfare of their party the Peace of the Church Now thô their Charity is too narrow to contract the Church into a party their Notion of Peace is large enough they would have it commensurate with the Church So that I need not be large to prove what no body denies Outward Prosperity was so much the Blessing of the Old Covenant that some confine it to that but others upon better Grounds expect more under the Gospel for d Luk. 1.74 75. this was no inconsiderable end of Christs coming into the World to deliver us out of the hands of our worldly Enemies to serve him without affrighting fears of men in Holiness before God and Righteousness before men all the dayes of our Life Which Prosperity when the Church hath enjoyed according to Christs purchase and Promise then they have walkt in the filial fear of the Lord and in the encouraging e Acts 9.31 Comforts of the Holy Ghost were multiplyed in number of Converts and increase of their Graces that were formerly converted But here as we use to say of pleasant weather 'T is pity fair weather should do any harm so 't is pity the Churches Prosperity should do any harm But alas the Church of Christian as little bear continual Prosperity as long Adversity a Calm is sometimes as dangerous as a Storm Many are the Temptations and Snares of a Prosperous condition it breeds Hypocrites Errors and Heresies spring up like Weeds in rank ground Professors are apt to grow Remiss and Careless Wanton and Secure to be too fond of the Present and to hanker after more Temporal Happiness than God judges good for them How hardly were the very Apostles awakened from dreaming of Christs temporal Kingdom and the very best of 'em from suing for great Offices at Court O the Divisions among Brethren when Pride makes them quarrelsome When the World favours the Church the Church slides into the World then their worldliness spoils their Christianity and their Christianity palliates their worldliness and so those things are mixt which can never be compounded But now Serious Godliness is the best Preservative against Surfeiting on Prosperity 'T is Grace in the Exercise and Growth that powerfully enables and necessarily provokes to improve the Churches Peace to all Spiritual advantages The Church of the Jews was never in such a flourishing condition as in Solomon's Reign and is it not well worthy our observation that the Posterity of his Servants who became Proselytes to the Jewish Religion were several Ages after his death doubly recorded by a Neh. 7.57.60 the Spirit of God above the Proselytes of former Ages 'T is Serious Godliness that keeps them humble and always upon their Watch against flattering Temptations that keeps them low in their own eyes and from despising others and what on this side great Grace could make David who had a b 1 Chron. 22.14 greater Summe of ready Money than ever any had in the World either before or since preferr that little of Scripture that was penn'd in his time before an innumerable Treasure c Psal 119.72 He had also a List of Worthies d 2 Sam. 23. never the like in the World yet he e Psal 16.3.119.63 preferrs the Communion of Saints before ' em To have our Conversation in Heaven when 't is best with us upon Earth this can only be effected by the Power of Godliness believe it Christians this is no easie matter What then Is a State of Persecution more Eligible Before I dare speak a word to this I must premise this Caution Let not Persecutors take encouragement to be more outragious in their Persecution and then scornfully tell you this is good for 'em their Pastors tell 'em 't is sometimes better for 'em than Peace This is like Julian who in every thing he did with a deep Reach and greater Malice than former Emperors to undermine and worm out the Christian Religion he still twitted the Christians with some advice