spiritual mysteries by carnal reason and fame among the Pharisees and he fasted and prayed and gave alms and paid tythes c. and yet a meer stranger to the new birth Regeneration was a paradox to him How can a man be born when he is old can he enter the second time into his mothers womb and be born This great Doctor was so great a Dunce that he understood no more of the doctrine of Regeneration than a meer child does the darkest precepts of Astronomy 1 Cor. 2.14 Look as water can rise no higher than the spring from whence it came so the natural man can rise no higher than nature An hypocrite may know much and pray much and hear much and fast much and give much and obey much and all to no purpose because he never manages any thing he does in a right manner he never carries on his work from inward principles of faith fervency life love delight c. Will the hypocrite delight himself in the Almighty Ans No he cannot delight himself in the Almighty Job 27.10 Job speaks of the hypocrite as is evident ver 8. 1. To delight in God is one of the highest acts of grace and how can an hypocrite put forth one of the highest acts of grace who hath no grace An hypocrite may know much of God and talk much of God and make a great profession of God and be verbally thankful to God but he can never love God nor trust in God nor delight in God nor take up his rest in God c. 2. An hypocrite knows not God and how then can he delight in that God whom he does not know An hypocrite has no inward saving transforming experimental affectionate practical knowledge of God and therefore he can never take any pleasure or delight in God 3. There is no sutableness between an hypocrite and God and how then can an hypocrite delight himself in God There is the greatest contrariety imaginable 'twixt God and an hypocrite God is light and the hypocrite is darkness 2 Cor. 6.15 16 God is holiness and he filthiness God is righteousness and he unrighteousness God is fulness and he emptiness Now what complacency can there be where there is such an utter contrariety 4. Every hypocrites heart is full of enmity against God and how then can he delight himself in God The carnal mind is enmity against God Rom. 8.7 To delight in God is Christianorum propria virtus saith Hierom. for it is not subject to the Law of God neither indeed can be The best part of an hypocrite is not only averse but utterly adverse to God and all goodness The Eagle saith the Philosopher hath a continual enmity with the Dragon and the Serpent And so an hypocrites heart is still full of enmity against the Lord and therefore he can never delight himself in the Lord. 5. The stream cream and strength of an hypocrites delight runs out to himself and to this lust or that to this relation or that to this creature-comfort or that to this worldly enjoyment or that or else to arts parts gifts priviledges c. and therefore how can he delight himself in the Almighty An Hypocrite alwayes terminates his delight in something on this side God Christ and Heaven Look as the Apricock-tree though it leans against the wall yet it is fast rooted in the earth so though an hypocrite may lean towards God and towards Christ and towards heaven yet his delight is still rooted fast in one creature-comfort or another c. Mark 6. God nor Christ is never the adequate object of an hypocrites delight An hypocrite is never principled to delight himself in a holy God neither can he cordially divinely habitually delight himself in holy duties An hypocrite may reform many evil things and he may do many good duties and yet all this while it is only his practises but not his heart or principles that are changed and altered Mark though an hypocrite hath nothing in him which is essential to a Christian as a Christian yet he may be the compleat resemblance of a Christian in all those things which are not essential to him An hypocrite in all the externals of Religion may be the compleat picture of a sincere Christian but then if you look to his principles and the manner of his managing of holy duties there you will find him lame and defective and as much unlike a sincere Christian 1 Sam. 19.13 16. as ever Michal's Image was unlike to David and this will prove the great crack the great break-neck of hypocrites at last O Sirs It is considerable that outward motives and natural principles have carried many Heathens to do many great and glorious things in the world Did not Sisera do as great things as Gideon the difference did only lye here that the great things which Gideon did he did from more spiritual principles and raised considerations than any Sisera was acted by Heb. 11. And did not Diogenes trample under his feet the great and glorious things of this world as well as Moses The difference did only ly in this that Moses trampled under his feet the gay and gallant things of this world from inward gracious principles viz. faith love c. and from high and glorious considerations viz. heaven the glory of God c. whereas Diogenes did only trample upon them from poor low prineiples and from meer outward carnal external considerations The favour of men the eye of men the commendations of men the applause of men and a great name among men were golden apples great things among the Philosophers The application is easie Mark A sincere Christian he looks to the manner as well as to the matter of his duties he acts and performs duties not only from strength of parts and acquired qualifications but from strength of grace and infused habits Rom. 11.24 Ezek. 36.25 Jer. 31.33 Rom. 3.5 2 Cor. 5.19 2 Pet. 1.4 Eph. 3.17 2 Cor. 13.5 he acts from God and for God he acts from a new heart he acts from the Law written in his heart he acts from the love of God shed abroad in his heart he acts from the divine nature communicated to him he acts from the spirits in-dwelling in his heart he acts from the fear of God establishing his heart These be the springs and principles of a sincere Christians spiritual life and actions and where they act and bear rule it is no wonder if such motions and performances as the world may admire but not imitate Sauls life after his conversion was a kind of constant miracle 2. Cor. 11. so much he did and so much he suffered and so much he denyed himself that if he lived in these dayes his life would be a miracle but yet if we consider the principles that he was acted by the great wonder will be not that he did so much but that he did no more Gal. 2.20 For saith he
most excellent Saints John 17. Heb. 2. Isa 63.3 Rom. 8.30 31 32 33. Heb. 7.25 John 14.1 2 3 4. Acts 10.38 Phil. 2.4 5. Christ made himself poor to make others rich but men of narrow souls make others poor to make themselves rich 1 Cor. 6.8 2 Cor. 8.9 Christ left his Fathers bosom for a publick good he assumed our nature for a publick good he trod the wine-press of his Fathers wâ—ath for a publick good he died for a publick good and he rose for a publick good he ascended to heaven for a publick good and he continues in heaven for a publick good when he was in this world he went up and down doing good he healed others but was hurt himself he fed and filled others but was hungry himself Christ was all for a publick good Look not every man on his own things but every man also on the things of others Let this mind be in you which was also in Christ Jesus Though self be a great stickler yet he that will write after Christs Copy must neglect himself to serve others That Christian acts most like Christ who prefers the publick interest before his own private interest The Stars have their brightness not for themselves but for the use of others and the Sun hath her shining light but not for her self but for others In the natural body every member is diffusive the eye conveys the light the head spirits the liver blood c. And why should it not be so in the politick body also And as Christ so Moses was a man of a publick spirit when God made a very fair profer to him that he would make him a great Nation Exod. 32.10 11 12. So Num. 14 4 10 13 14. if he would but stand Neuter till he had revenged himself upon a rebellious people but Moses had no mind to preserment upon those terms he preferr'd the publick good before his own honour profit and advancement and therefore follows God closs and never gives over pleading for them till he had procured their pardon Ver. 13.14 and turned away the wrath of God from them So Joshua was a man of a publick spirit Josh 19.49 When they had made an end of dividing the Land for inheritance by their coast the children of Israel gave an inheritance to Joshua the son of Nun among them Joshua might have served himself first and he might have taken as large an Inheritance as he had pleased but he preferr'd the good of the people before his own he who had divided the Land to others was himself contented with very mean preferment for his inheritance was among the barren Mountains Hierom. as some observe So Jehoiada was a man of a publick spirit 2 Chron. 24.16 you read that they buried him in the City of David among the Kings because he had done good in Israel both towards God and towards his house Men of publick spirits shall be honoured both living and dying Neh. 5.14 15. So Nehemiah was a man of a brave publick spirit he holds on twelve years together in publick work upon his own cost and charge Esther 4.16 So Esther was one of a publick spirit and therefore she takes her life in her hand and goes in to the King with an If I perish I perish And so Mordecai was a man of a publick spirit Mordecai the Jew was next unto King Ahashuerus and great among the Jews Esth 10.3 and arcepted of the multitude of his brethren seeking the wealth of his people and speaking peace to all his seed Mordecai was more mindful and careful of his peoples peace prosperity and welfare than he was of his own concernments And so Dâ—vid was a man of a publick spirit for after he had served his own generation he fell asleep Acts 13.36 The spirit of the Lord has put this upon record for Davids honour and our imitation Davids soul did not live in a narrow Bowling-alley he was not a man of so poor low and narrow a spirit as to make himself the center of his designs and actions David was a man of a generous noble spirit the publick good lay nearest his heart and to serve his generation he was willing to spend and be spent The publick spirited man of all men is most like to Christ and to those Worthies who were once glorious on earth and are now triumphing in heaven The Apostle speaks of some who are lovers of themselves 2 Tim. 3.2 and who are seekers of themselves Phil. 2.21 and who are minders of themselves Phil. 3.19 They mind earthly things Of all these we may say as God speaks of Israel Israel is an empty vine Hos 10.1 he brings forth fruit unto himself yea of all these we may say that light is not more contrary to darkness heaven to hell glory to shame than these are contrary to Christ and to those precious servants of his who are crown'd and chronicled in the blessed Scriptures for their publick spiritedness and publick usefulness in the world But Thirdly Men of publick spirits are rare men excellent men of all men they most resemble God Mat. 5.45 Vir bonus magis aliis prodest quam sibi who does good to all there are none so excellent and truly honourable as these All the Instances cited to make good the second particular evidences this to which I may add that of Daniel who was a man of a publick spirit and of that excellent spirit as that he carried the Bell from all the Presidents and Princes of Darius his Court Dan. 6.3 Then this Daniel was preferred above the Presidents and Princes because an excellent spirit was in him and the King thought to set him over the whole Realm I might give you many other Instances from the Patriarchs and Apostles but what need that when blind nature speaks so loud in the case Men of publick spirits have been very excellent and honourable in the very eyes of all the Heathen Take a few Instances among the many hundreds that might be produced M. Attilius Regulus was a man of that publick spirit In Austins account he was the gallantest of all the old Romans that he valued neither State nor Life to serve his Countrey and preserve his own honour he got very much for his Countrey but little for himself seven Acres of Land being all that ever he had he was a man highly honoured among the Romans Titus Vespasian was a man of a publick spirit he governed so sweetly moderately and prudently that he was generally termed Delitiae humani generis the delight of mankind he was greatly honoured whilst he lived and when he died the people wept so bitterly for him as if they had been resolved to have wept out their yes Curius Dentalus was a man of a publick spirit and very victorious when his Countrey was setled he was found at dinner feeding hard on a few parched Pease when the Ambassadors were
to see a Christian fall in with Satans work in him against the work of Christ that is in him Satan has a strong party in their souls and Christ has but a weak party now how unjust is it for them to help the strong against the weak when they should upon many accounts be a helping the wâ—ak against the strong a helping the Lord against the mighty a helping weak grace against strong and mighty corruptions An how skilful and careful are many weak Christians to make head against the work of Christ in their own Souls and to plead hard for Satan and his works in them as if they had received a Fee from him to plead against Christ and their own Souls O Christians that you would be wise at last and let Baal plead for Baal let Satan plead for himself but do you plead for Christ and that seed of God that is in you Well remember this John 1.3 9. that as fire is often hid under the embeâ—s so grace is often hid under many soul distempers and as a little fire is fire though it be even smothered under the embers so a little Grace is Grace though it be even smothered under much corruption Now by these short hints you may easily perceive how many Royal Commands these poor Christians transgress who deny and bely the blessed work of the Lord in them But Sixthly They rob the Spirit of all the honour and glory that is due unto him for that blessed work of grace and holyness that he has formed up in their hearts O what a grief and dishonour must it be to the holy Spirit that when he hath put forth a power in mens hearts Rom. 8.11 equivalent to that by which the world was created and by which Christ was raised from the dead to find it overlookt and not at all acknowledged Spiritus sanctus est res delicata the Holy Spirit is a very tender thing but do these poor doubting Souls carry it â—enderly to him surely no. Dear Christians the standing Law of Heaven is Quench not the Spirit 1 Thes 5.19 Now if the word Spirit is not here taken essentially for the three persons in Trinity nor yet metonymically for the fruits of the spirit but Hypostatically for the Third person in Trinity as some conceive then you must remember that you may grieve and quench the Spirit 1. Not only by your enormities Isa 63.10 2. Nor only by refusing the Cordials and comforts that he brings to your doors yea that he puts to your mouths Psal 77.2 3. Nor only by slighting and despising his gracious actings in others Acts 2.13 4. Nor only by Fathering those sins and vanities upon him Mark you cannot despise the gifts or graces of any that are sincere but by interpretation you judg the Spirit and despise the Spirit as it is said of the poor in Prov. 17.5 that are only the Bâ—ats and fruits of Satan and your own hearts But also in the fifth place by misjudging and miscalling the precious Grace that he has wrought in your Souls as by judging and calling your Faith fancy your sincerity hypocrisie your W sdom folly your light darkness your zeal wild-fire c. Now O Sâ—rs will you make Conscience yea much Conscience of Quenching the Spirit in the four first respects and will you make no Conscience of Quenching the Spirit in this fifth and last respect O how can this be O why should this be But Seventhly They keep Grace at a very great under for how can Grace spring and thrive and flourish and increase in the soul when the soul is full of daily fears and doubts that the root of the matter is not in it or that the root is still unsound Job 19.28 1 Thes 1.5 or that the work that is past upon it is not a work in power or that t is not a special and peculiar work but some common work of the spirit which a man may have and go to Hell But Eâ—ghthly and lastly They very much discourage dishearten and dâ—sanimate many poor weak Christians who observing of them of whom they have had very high and honourable thoughts for the Grace of God that they have judged to be in them to be still a questioning of their integrity and still a doubâ—ing of the graciousness and goodness of their conditions do begin to question their own Estates and conditions yea and many times peremptorily to conclude that surely they have no grace they have no interâ—st in Christ and that all this while they have but put a cheat upon their own souls Now O that all poor weak dark doubting Christians would never leave praying over these eight things and pondering upon these eight things till they are perfectly cured of that spiritual malady that they have been long labouring under and which has been very prejudicial to the peace and comfort of their own souls Dear hearts a gracious soul may safely boldly constantly and groundedly say that which the Word of the Lord saith Now the Word of the Lord saith Matth. 5.3 4 6 8. That the poor in spirit are blessed and that they that mourn are blessed and that they that hunger and thirst after Righteousness are blessed and that they that are pure in heart are blessed and therefore he is blessed And assuredly he that cannot embrace and seal to these as true and blessed evidences of a safe and happy condition is greatly to lament and mourn over his unbelief and earnestly to seek the Lord to perswade his heart and to satisfy and over-power his Soul in this thing as the poor man in the Gospel did Mark 9.24 And straightway the Father of the Child cryed out with tears Lord I Believe help my unbelief O Sirs the condition of the Promises last cited being fulfilled the Promises themselves must certainly and infallibly be fulfilled else the great and blessed God should lye Josh 21.45 chap. 23.14 15. 1 John 5.10 11 12. be unrighteous unfaithful and deny himself which is as impossible as for God to dye or to send another Saviour or to give his glory to Graven Images Assâ—redly the too hard the too harsh the too severe the too jealous thoughts and conjectures and the too humble if I may so speak censures and surmises that many weak doubting Christians have of themselves or of the goodness or graciousness of their Estates by reason of the weakness of their Graces or depth of melancholy or the present prevalency of some unmortified lusts or the subtilty of Satan shall never make void the faithfulness of God or the Promises of God which in Christ Jesus are all Yea and Amen Doubtless God will never shut any poor weak doubting Christian out of Heaven 2 Cor. 1.20 because through bashfulness or an excess of modesty or the present darkness thaâ— is upon his understanding or through the ungroundedness of some strong fears of an eternal miscarriage he cannot entertain such good thoughts such
and life Psal 119.112 Psal 40.8 Psal 39.1 Psal 101.3 2 Cor. 1.12 Psal 119 4 5 20. 2 Chron. 19.3 2 Chro. 30.18 19 Neh. 1.11 Isa 26.8 9. I have inclined my heart to keep thy Statutes alwayes even to the end Verse 38. Stablish thy Word unto thy Servant who is devoted to thy fear Verse 44. So shall I keep thy Law continually for ever and ever Verse 45. And I will walk at liberty for I seek thy Precepts Acts 24.16 And herein do I exercise my self to have alwayes a Conscience void of offence toward God and toward men Heb. 13.18 Pray for us for we trust we have a good Conscience in all things willing to live honestly Gracious Souls do strongly affect that which they cannot easily effect Psal 119.57 Thou art my Portion O Lord I have said that I would keep thy words Some read this Verse thus Lord I have said my portion shall be to keep thy words Holy David was fully determined and resolved in himself to keep Gods Royal Law in spite of the World the flesh and the Devil And so Barnabas exhorted the Dâ—sciples that with purpose of heart they would cleave unto the Lord Acts 11.23 As if all piety and truth of Grace consisted in Gracious purposes of heart Certainly when the bent of a mans mind and the setled purpose of a mans Soul and the unfeigned desires of his heart are for God for Grace for holiness in heart in life then the estate and condition of that man is safe and happy 'T is very observable that that great Apostle Paul Though the Needle or the Seamans Compass may jog this way and that way yet the bent of the Needle wâ—ll still be Northward So though a Christian may have his particular sinful joggings this way or that way yet the bent of his heart will still be God-wards Una actio non denominat in his spiritual conflict layes a very great stress upon these things witness Rom. 7. ver 16. If then I do that which I would not I consent unto the Law that it is good So Verse 18. For to will is present with me So Verse 19. For the good that I would I do not but the evil which I would not that I do So Verse 21 22. I find then a Law that when I would do good evil is present with me For I delight in the Law of God after the inward man So Verse 25. So then with the mind I my self serve the Law of God Certainly the truth the lise and power of Grace of Holiness of Regeneration is not so much seen in our actions as in the renewing and sanctifying of our minds and wills according to that Rom. 12.2 Be ye transformed or Metamorphosed as the Greek has it by the renewing of your mind No man is to judg of the soundness or sincerity of his Spirit by some particular acts but by the constant frame and bent of his Spirit and by his general conversation in this world If particular actions might determine whether a man had Grace or no Grace whether he were in Christ or not in Christ whether he were a Saint or not a Saint whether he were sincere or unsound we should many times conclude that those had no Grace who indeed have and that they were not in Christ who indeed are and that they are no Saints who indeed are and that they are not sincere who certainly are true Nathaniels The best Saints have had their extravagant motions and have very foully and sadly miscarried as to particular actions even then when the constant course and bent of their spirits have been God-wards and Christ-wards and Holiness-wards and Heaven-wards c witness Davids Murther and Adultery Noahs Drunkenness Lots Incest Josephs Swearing Jobs Cursing Jonahs Vexing Peters Denying and Thomas his not believing Such twinklings do and will accompany the highest and fairest stars As he who foots it best may be found sometimes all along and the neatest person may sometimes slip into a slow He that cannot endure to see a spot upon his Cloaths may yet sometimes fall into a Quagmire So the holiest and exactest Christians may sometimes be surprised with many infirmities and unevennesses and sad miscarriages Certainly particular sinnings are compatible with a gracious frame though none are with a glorious condition Though no darkness no clouds can be mixt with the Sun in Heaven yet both may be in the Ayre which is enlightned below Our best estate on earth is mixt and not absolute Glory annihilates all sinful practices but Grace only weakens them the most sincere Christian is but an imperfect Christian and hath daily cause to mourn over his infirmities as well as he has cause to bless God for his Graces and mercies Well Sirs Look as every particular stain doth not blemish the universal fineness of the Cloth so neither doth this or that particular fact disprove and deny the general bent of the heart particulars may not decide the estate either way 't is true a man by a particular sinning is denominated Guilty but by no one particular can a mans Estate be challenged either for good or bad He that shall judg of a Christians estate by particular acts though notorious bad will certainly condemn the Generation of the Righteous We must alwayes distinguish betwixt some single good actions and a series of good actions Meer particular actions do not conclude either way the estate of the Soul an hypocrite may do some good act and an upright person may do some sinful act A man must give in Judgment for or against himself according as the habitual purpose and temper of his heart stands c. It is not this or that particular good action but a continued course of holy Actions that denominates us holy Certaâ—nly as there is no man so holy but sometimes he falls into this or that particular sin So there is no man so wicked but sometimes he falls in with this or that particular duty witness Pharaoh who in a fit desires Moses and Aaron to pray for him and witness Balaam who in a good mood desires to dye the death of the Righteous and witness Saul who under a pang condemns himself and justifies David And so witness Ahabs humbling of himself and Nineveh's repenting and Foelix his trembling and Herod's hearing of John Baptist gladly Now look as every sin which a godly man falls into through infirmity doth not presently denominate him ungodly so neither will a few good actions done by a wicked man prove him godly 'T is what the course and tenour of the life is that must be most diligently and wisely observed for every man is as his course is if his course be holy the man is so if his course be wicked the man is wicked There is a Maxim in Logick viz. that no general Rule can be stablished upon a particular instance and there is another Maxim in Logick viz. that no particular instance can overthrow a
he takes yet it 's his purpose in his journey to rest there at night or as it is with a man that comes to Church his end is to hear the Word of the Lord yet in every word he hears spoken he hath not the thought of his end upon his spirit but he is there by vertue of his first intention So here though in every particular there be not an intention of spirit to level this or that action to the glory of God yet it is the main drift and habitual scope of a mans spirit that Gods glory may be the end of all his actions Thirdly There is a mediate and there is an immediate eying or looking to the glory of God as when I forbear such or such a sin because God by such a command hath forbidden it or I do such or such a duty because God hath commanded it Now in eying of the command of God I eye the glory of God immediately though not mediately But Fourthly In some particular or special cases I ought actually to eye the glory of God As 1. In some eminent or extraordinary service that I am to do for Christ Or 2. In some special testimony that I am call'd to give for Christ or his Gospel Or 3. In some great thing that I am call'd to suffer for Christ or his Gospel or his interest But Fifthly The more a Christian actually eyes the glory of God in all he does the more 1. He glorifies God 2. The neerer you are the life of heaven and the more you act like the glorious Angels and the spirits of just men made perfect 3. The more will be your joy comfort and peace both in life and death and in the day of your account 4. The more strong will be your confidence and assurance that your spiritual estate is good and that you shall be saved for ever 5. The better you will be able to bear up under all the false hard and sowre censures of this world 6. The more you will be temptation proof 7. The more glorious and weighty will be your crown of glory at last he shall be highest in heaven who has actually aimed most at the glory of God in this lower world And thus you see how you may know whether your obedience is such an obedience as springs from faith or 〈◊〉 Now if upon trial you shall find that your obedience is the obedience of faith then you may safely and groundedly conclude that you have a saving work of God upon your hearts But Fourthly A gracious heart is an uniform heart Ubiquity is a sure evidence of integrity He that is truly good will be good in bad times and in the worst of places Psal 119.112 1 John 3.9 Hosea 6 4. principles of grace and holiness are lasting yea everlasting they are not like the morning cloud nor the early dew A gracious soul will be steddy and fixed in his principles in the worst times in the worst places and under variety of dispensations let times and places be what they will he will not dishonour his God nor blemish his profession nor wound his conscience to preserve his safety or to secure his liberty An upright man is a right man So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jashar is rendred by the Septuagint Judg. 17.6 He is one that will not be bowed or bent by the sinful customs or examples of the times and places where he lives Gen. 6.9 Abraham was righteous in Chaldea and Noah was perfect in his generation though it was the worst in the world and Lot was just in Sodom Job 1. and Job was upright in the Land of Uzz which was a place of much prophaness and superstition and Nehemiah was couragious and zealous in Damasco and Daniel was holy yea eminently and exemplarily holy in Babylon The several generations wherein these holy men lived were wholly devoted to wickedness and superstition and yet these precious gracious souls had wholly devoted themselves to the Lord and his service Psal 119.20 So David My soul breaketh for the longing it hath to thy judgments at all times Let the times be never so dangerous licentious superstitious idolatrous or erronious yet David's heart was strongly carried forth to Gods judgments that is to his Word for under this title Judgments you are to understand the whole Word of God So there were some in Sardis that were of the same spirit with the worthies last mentioned Rev. 3.4 Thou hast a few names even in Sardis which have not defiled their garments and they shall walk with me in white for they are worthy Psal 119.1 2 3. In polluting times pure hearts will keep themselves pure a holy heart will keep himself undefiled even in defiling times Rev. 14.4 These are they which were not defiled with women when others are besmeared all over Dan. 3.17 18 19 20. he will keep his garments white and clean The three Children or rather the three Champions were so highly resolved to keep themselves pure from the abominations of their day that it was neither Nebuchadnezzars musick that would flatter them nor his fiery furnace that could scare them from their God or from their Duty or from their Religion Let the times never so often turn you shall find that he that is really holy he will be holy under every turn no turns shall turn him out of a way of holiness Job 17.9 The righteous shall hold on his way and he that hath clean hands shall be stronger and stronger The Lawrel keeps its freshness and greeness in the Winter season a gracious soul is semper idem let the wind Psal 125.1 and the world and the times turn which way they will a gracious soul for the main will still be the same he is like mount Zion which cannot be removed Job 27.5 6. Till I die I will not remove my integrity from me my righteousness I hold fast and will not let it go my heart shall not reproach me so long as I live A gracious heart is in some measure like the heart of God without variableness or shadow of changing That Christian that is not for substance Jam. 1.17 the same that once he was was never what he ought to be A gracious heart is firm and fixt for God and godliness both in prosperity and in adversity take him among the good or among the bad take him in storms or calms in Winter nights or in Summer dayes take him among friends or foes take him at bed or board take him in health or sickness take him in an Ordinance or out of an Ordinance take him in his work or take him at his recreations take him in his commerce or in his converse take him living or take him dying and you shall still find that the byass of his soul is still God-wards Christ-wards Holiness-wards and Heaven-wards A gracious man will stand his ground Josh 24.15 Psal 112.7 Mal. 3.6 The poor Heathen could say that
sent to tender him a great sum of gold which he refused saying He had rather be at his pease while they whom he ruled over had the gold than he to have the gold and they the Pease When some unworthy persons once accused him for keeping back somewhat from the publick he brought forth a wooden platter and did swear That it was all he had reserved to himself of the spoyls He was had in great honour and reputation among the people That Pilot dies nobly saith Seneca who perisheth in the storm with the Helm in his hand Aristides was a man of a publick spirit after the overthrow of the Persians when there was a Mass of treasure gold silver and rich apparel he would not touch it nor take so much as one farthing of it to himself he was in high esteem among the people Tully in his Book of Scipio's dream brings in a dead Father now in heaven as he supposed encouraging his son to do service for his Countrey wherein himself had given him a most noble and notable example upon a very high consideration viz. There is a most sure and certain place in heaven for every man that shall procure the weal of his Countrey either by freeing it from peril or increasing the happiness of it any way To hear a Gentile tell of heaven as of a thing certain to hear him tell of certain places provided there for those that should do vertuously to have the service of ones Countrey pressed on his soul with so celestial an argument what matter of wonder and admiration is it Another speaking of men of publick spirits saith Such ennobled spirits they are the dear off-spring Cicero the delight and care of God a divine race it is from the heavens they come down to us and to the heavens again when ever they take their leaves of us shall they triumphantly return A Cataline sayes the Satyrist a trouble of mankind grows as the weed Jur. almost every where but a Brutus a worthy Patriot that bears the welfare of others the true prosperity of his native Land upon his heart and sets his eyes perpetually thereon for good such an one is a rare jewel worthy of all honour and embraces where ever he is found Men of publick spirits of all men 1 Sam. 2.30 do most exalt the Lord and honour the Lord and therefore the Lord first or last will most exalt them and honour them In all the Ages of the world and in all the Nations of the world men of most publick spirits have been best beloved and most highly honoured A man of a narrow spirit is like the Hedge-hog that never goes abroad but to gather what he can for himself who ever suffer by it but a man of a publick spirit is like the Pellican that draws out her own blood for the good of others and therefore the light of nature as well as the Law of grace will lead men by the hand to honour such Fourthly Men of publick spirits do most and best answer to one of the noblest and highest ends of their creation Doth the Bee gather honey for it self Doth the Sheep yield wool for it self Doth not all creatures serve the community Non nobis solum nati said the Heathen By the Law of creation every man is bound to serve the publick to serve his generation A narrow a private spirited man is a shame to his Creation because he walks so contrary to the great intendment of God in it 'T is a base and unworthy spirit for a man to make himself the Center of all his actions The very Heathen man could say That a mans Countrey and his Friends and others challenge a great part of him That man sins against the very Law of his being who is swallowed up in his own private interests Men of publick spirits should not bear the sword of justice in vain for by the Law of creation they are bound so to handle it as to be a terror to evil doers Rom. 13.3 4 and a praise to them that do well 'T is cruelty to the good to spare the bad 't is wrong to the Sheep to let the Wolves alone 't is the death of the Lambs to spare the Lions If you will pity Cataline sayes one pity Rome much more let the whole have a share in your pity rather than a part Pereat unus magis quam unitas better have one injurious person sit mourning than a whole Nation languishing c. Men of publick spirits should be for the ease of all and the peace of all and the comfort of all and the encouragement of all and the safety of all But this Age is full of Droans and Cyphers and of spiritless lifeless men who look at nothing who design nothing who aim at nothing and who endeavour nothing but how to raise themselves and greaten themselves and inrich themselves and build up themselves though it be upon others ruinnes How many are there who are so swallowed up in their own interests and private concernments that Gallio-like they care not whether the publick sink or swim Acts 18.7 These put me in mind of Jothams Parable Judg. 9.8 9 10 11 c. The Trees went forth to anoint a King over them They go to the Olive to the Fig-tree and to the Vine but shall I leave my fatness saith the Olive shall I leave my sweetness saith the Fig-tree and shall I leave my wine saith the Vine and go up and down for other Trees This is the very temper spirit and carriage of many in our day If you go to them and desire them to lay out themselves for the publick good What say some shall we leave our ease our pleasure our profits And say others Shall we run this and that hazard Shall we lose such and such friends and create to our selves such and such enemies to serve other men to save other men to advantage other men we cannot do it we will never do it Learned Tully was a zealous Patriot and lover of his Countrey he wished two wishes though he never saw either of them effected one was That he might see Rome setâ—led in its just liberties and the other was That he might see every mans estate pâ—oportionable to his affection and love to the publick Deubtless if Tullies wish might take place in our times the purses of many would be more empty and the publick Coffers would be more full But Fifthly Of all men on earth there are none that have such a stock of prayers going for them as men of publick spirits Men of publick spirits are not only most highly prized and cordially loved and greatly honoured but they are also most upon the hearts of all sober and serious Christians when they are in the Mount with God The lives of such are most desirable and the deaths of such will be most lamented who make it their business to serve their generation 2 Chron. 21.20
is laid up for me a crown of righteousness How plainly how fully how with open mouth as I may say does he conclude his right to the crown of Righteousness so called partly because 't is purchased by the righteousness of Christ and partly because he is righteous that hath promised it and partly because 't is a just and righteous thing with God to crown them with glory at last who have for the Gospel sake and his glory sake been crowned with shame and reproach in this world and partly if not mainly because 't is a crown that can only be had or obtained in a way of righteousness and holiness from his graces and gracious actings in this world I have fought a good fight I have finished my course I have kept the faith yea 't is further observable that in the blessed Scripture we are strongly prest to do good works that by them we may make our calling election and salvation sure 2 Pet. 1.10 Wherefore the rather brethren give diligence to make your calling and election sure By good works so say all the Latine Copies and so say some Greek Copies though not those that our English Translators have been pleased to follow and that is the reason why those words by good works are not in our English Bibles but he that shall seriously weigh the scope of the Apostle in this place he must of necessity grant that good works are to be understood thoâ—gh they are not exprest in the Text and that of the Apostle in 1 Tim. 6.16 17 18. seems plainly and strongly to sound the same way The second Maxim or Consideration SEcondly consider That true sound solid marks signs and evidences are the best way to prevent delusions there is no such deceit in sound and solid evidences as there is in fleshy joyes and in high and strange raptures by which many glistering Professors have been sadly deceived and deluded Young Samuel being not acquainted with any extraordinary manifestations of the presence and power of God took the voice of God from heaven to be the voice of old Ely 1. Sam. 3.5 Ah how many have there been in our dayes that have taken the irregular motions of their own hearts and the violent workings of their own distempered fancies and imaginations and Satanical delusions to be the visions of God celestial raptures divine breathings and the powerful impulses of the Spirit of God and so have been stirred up to speak write and act such things that have been not only contrary to the holy Word of God but also contrary to the very Laws of nature and Nations Satan by transforming of himself into an Angel of light hath seduced and ruined many Professors 2 Cor. 11.14 v. Gerson in his Book de probatione spirituum of the trial of spirits against whom as an Angel of darkness he could never prevail Gerson tells a remarkable story of Satans appearing to a holy man in a most glorious and beautiful manner professing himself to be Christ and because he for his exemplary holiness was worthy to be honoured above others therefore he appeared unto him but the good old man readily answered him that he desired not to see his Saviour in this wilderness it should suffice him to see him hereafter in heaven and withal added this pithy prayer O let thy sight be my reward Lord in another life and not in this and so he became victorious over Satan though he had transformed himself into a glorious Angel of light but such a a victorious crown has not been set upon every ones head to whom Satan has appeared as an Angel of glory See Dr. Casaubon and Dr. Moore concerning Enthusiasm Certainly they that stand so much so mightily for an immediate testimony seem to open such a gap to Enthusiasm as will not be easily shut yea how will they be ever able to secure to purpose poor souls from sad delusions for how easie a thing is it for Satan who is the father of lyes Joh. 8.48 who is an old deceiver Gen. 3.13 1 Tim. 2.14 who is the grand deceiver Rev. 12.9 Rev. 13.14 Rev. 19.20 Rev. 20.10 who has his devices Cor. 2.11 his wiles Eph. 6.11 his snares 1 Tim. 3.7 his depths Rev. 2.24 to find various artifices to counterfeit this immediate testimony and bear witness in the spirits stead so that when poor souls thinks that they have the Spirit of grace and truth to assure them that all is well and shall be for ever well with them they have none but the father of lyes to deceive them they have none but the devil in Samuels mantle to put a soul-murdering cheat upon them I am not fond of advising any poor souls to lay the stress of their hopes of heaven and salvation meerly upon immediate impressions lest they should subject themselves to infinite delusions O Sirs the way of immediate Revelation is more fleeting and inconstant such actings of the Spirit are like those outward motions that came upon Sampson Judg. 13.25 The Spirit came upon him at times and so upon every withdrawment new doubts and scruples arise but the trial of a mans estate by grace is more constant and durable saving grace being a continual pledge of God's love to us flashes of joy and comfort are only sweet and delightsom whilst they are felt but grace is that immortal seed that abideth for ever 1 John 3.9 But The third Maxim or Consideration THirdly consider In propounding of evidences for men to try their spiritual and eternal estates by there are two special Rules for ever to be minded and remembred and the first is this That he that propounds evidences of grace which are only proper to eminent Christians as belonging to all true Christians he will certainly grieve and sad those precious Lambs of Christ that he would not have grieved and sadded Look as there is a strong faith and a weak faith Mat. 15 28. and Chap. 8 26. It is one thing to shew you the properties of a man and another thing to shew you the properties of a strong man 1 Pet. 2.3 1 John 2.1 12 13 14. v. so there are evidences that are proper to a strong faith and evidences that are proper to a weak faith Now he that cannot find in himself the evidences of a strong faith he must not conclude that he has no faith for he may have in him the evidences of a weak faith when he has not the evidences of a strong faith in him in Christ's School House Church there are several sorts and ranks of Christians as babes children young men and old men and accordingly Ministers in their preaching and writing should sort their evidences that so babes and children may not be found bleeding grieving and weeping when they should be sound joying and rejoycing Secondly no man must make such characters marks or evidences of a child of God which may be found in an hypocrite a Formalist c. for this were to
not for as many worlds as there be men in the world change conditions with them But Fifthly Though poor doubting staggering trembling Christians dare not say that they don't sin because there is not a just man upon the earth that doth good and sinneth not Eccles 7.20 And because no man can say I have made my heart clean 1 John 3.6 8 9 10. I am pure from my sin Prov. 20.9 And because in many things we offend all James 3.2 And because if we say We have no sin we deceive our selves and the truth is not in us 1 John 1.8 yet they dare say that they would not willingly wilfully wickedly resolutely maliciously and habitually sin against the Lord to gain the whole World though they dare not say they don't sin yet they dare say if they might have their choice they would never dishonour God more nor Crucify the Lord of glory more nor grieve the Spirit of Grace more nor wound Conscience more nor cloud the face of God more nor darken their evidences for Heaven more nor interrupt their communion with God more c. But Sixthly Though poor doubting staggering trembling Christians dare not say that God is their God or that Christ is their Redeemer or that the Spirit is their Comforter yet they dare say that if God and Christ and the Spirit and grace and glory and holiness and happiness were offered to them on the one hand and all the honours pleasures profits delights and carnal contents of the World were offered them on the other hand they had ten thousand times rather Cant. 5.10 Deut. 26.17 Psal 73.25 Phil. 3.6 7 8. they had infinitely rather choose God and Christ the Spirit grace holiness everlasting happiness than the contrary Look as Rachel cryed out Give me Water or I dye So these poor hearts are stil crying out O Lord give me thy self or I dye Give me thy Christ or I dye Give me thy Spirit and Grace or I dye Give me pardon of sin or I dye Lift up the light of thy Countenance upon me or I dye Bring me under the bond of the Covenant or I dye O Lord let all these things be done or I am undone and that for ever Lord let the men of this World take the World and divide it among themselves let me but enjoy thy self thy Christ thy love and I shall say my Lot is fallen to me in a pleasant place and verily I have a goodly heritage Psal 16.5 6. But Seventhly Though poor doubting staggering trembling Christians dare not say that they have Grace in their own hearts yet they dare say that they dearly love Acts 11.23 Psal 15.4 Psal 16.3 Lam. 4.2 1 Thess 1.2 3. Heb. 11.38 and highly honour and greatly prize the Graces of the Spirit which they see sparkling and shining in the hearts and lives and lips of other Saints And they dare say that there are no men in all the world that are so precious so lovely so worthy and so honourable in their eyes or so high in their esteems as those who have the Image of God of Christ of holiness most clearly fairly and fully stampt upon them But Eighthly Though poor doubting trembling Christians dare not say that they have such strength and power against their sins as they would have or as they should have or as many of the dear Saints of God have who often lead Captivity Captive Psal 65.3 Gal. 5.14 yet they dare say that when the Lord is pleased now and then by his Spirit Power Word Grace c. to help them though it be but a little against their sins to help them in any measure to subdue their sins or to assist them to bring any one sin or another to an under or to arm them against any temptations occasions or provocations to sin there are no such times or seasons of joy comfort delight refreshing and content to their Souls as these are The language of their Souls in such a day as this is is this O that it might be alwayes thus with us O that every day we might lead Captivity Captive O that every day we might have our lusts at an under O that every day we might triumph over the old man O that every day one lust or another might fall before the power the Spirit the presence the Grace of our Lord Jesus Christ But Ninthly Though poor doubting staggering trembling Christians dare not say that they make so much advantage Psal 4.3 Psal 66.19 20. Psal 138.3 Lam. 3.55 56 57 58. so much earnings of the Sermons they hear or of the Prayers they make or of the Scriptures they read or of the communion of Saints that they enjoy as others do yet they dare say that they would not for all the World cast off Praying or Hearing or Reading or the Communion of Saints and give up themselves to the wayes of sin and Satan and the World But Tenthly and lastly Though poor doubting staggering trembling Christians dare not say that Christ is their Saviour yet they dare say that they desire and endeavour to honour Christ as their Lord though they cannot see Christ bestowing himself on them as their Redeemer John 20. â—8 yet they are willing to make a resignation of themselves up to him as their King they are willing to resign up their hearts and lives to the Government of Jesus Christ though they cannot find comfort yet they will oppose sin though they cannot comprehend Christ yet they will not willingly offend Christ though they cannot see their own propriety in Christ yet they desire nothing more than that Christ may claim a propriety in them though they cannot see Christ as a friend yet they can look upon sin as an enemy though they cannot close with the Promises yet they will close with the Precepts though they cannot close with the Priviledges of a Christian yet they will close with the Services of a Christian though they cannot share in the comforts of a Christian yet they will side with the duties of a Chrâ—stian though they cannot clear up their interest in Christ yet they are willing to yield subjection to Christ though they want strength to throw themselves into the arms of Christ to save them yet they will cast themselves at the feet of Christ to serve him though they want the light of comfort and consolation yet they will walk in the light of commands and directions Isa 50.10 All men will grant that these ten things are strong probabilit es of Grace but give me leave to say that they are withouâ— all controversy most sure sound solid and infallible evidences of true Grace and of an interest in Christ and Salvation and therefore all those poor doubting staggering and trembling Christians that find all these or any of these ten things in their own Souls they ought for ever to bless the Lord and speak well of his Name upon these accounts And therefore O
should make it our great business and work to come up to them and to imitate them to the life O friends the examples last cited should be very awakening very perswading very convincing and very encouraging because in them you may see that though abstinence from the appearance of evil be a difficult thing yet 't is a possible thing Shall we love to look upon the Pictures of our friends and shall we not much more love to look upon the holy examples of those eminent Saints that had the lively picture of Grace and the lovely Image of Christ fairly stampt upon their hearts and lives 'T is both our Mercy and our duty to eye the examples and to follow the footsteps of those Christians that have been most eminent in Grace as you may plainly see by comparing of these Scriptures together Prov. 2.20 Heb. 6.12 1 Thes 1.6 Phil. 4.9 2 Tim. 3.10 11 12. Heb. 12.1 Phil. 3.17 1 Cor. 11.1 Titus 2.7 He that would fain write a fair hand had need have his eye often upon his Copy and he that would fain abstain from all appearance of evil he had need often to eye the gracious examples of such who have made Conscience of abstaining from appearing evils as well as from apparent evils But Eighthly and lastly Consider what some refined Heathens and civilized Pagans have done in this very case There are stories of Heathens that would not look upon excellent Beauties lest they should be ensnared Dâ—mocritâ—â— pluckt out his own eyes to avoid the danger of uncleanness Socrates speaketh of two young men that flang away their Belts when being in an Idol-Temple the lustrating water fell upon them detesting saith the Historian the garment spotted by the Flesh Alexander would not see the woman after whom he might have lusted Scipio Africanus warring in Spain took New Carthage by storm Aure victor at which time a beautiful and noble Virgin fled to him for succour to preserve her Chastity he being four and twenty years old and so in the heat of youth hearing of it would not suffer her to come into his sight for fear of a temptation but caused her to be restored in safety to her Father So when Demâ—sthenes the Oratour was asked an excessive sum of money to behold the beautiful Lais he answered He would not buy repentance so dear neither was he so ill a Merchant as to sell eternals for temporals Nor Caesar would not search Pompeyes Cabinet lest he should find new matters of revenge Memorable is the story of the children of Samosâ—ta that would not touch their Ball but burnt it because it had touched the Toe of a wicked Heretical Bishop as they were tossing and playing with it Now shall some refined Heathens shall civilized Pagans abstain from the appearance of evil from occasions and temptations to sin and shall real Christians fall short of them Shall blind nature do more than Grace Shall men fallen in the first Adam do more than those that are raised and enlivened by the second Adam But to prevent all mistakes let me add though many Heathens have abstained from the appearance of some evil yet they have not abstained from the appearance of all evil neither have they abstained from the appearance of any evil out of a hatred of evil nor from any principles of saving light or life or love nor out of any regard to any Royal Law of God nor out of any regard to the honour or glory of God but either out of vain-glory and popular applause the Pole-stars by which they steered all their actions or out of Hypocrisy which set a tincture and Dy upon all their actions what Writer hath more golden Sentences than Seneca against the contempt of Gold yet if Tacitus and others of his contemporaries may be credited none more rich none more covetous than he as if out of design he had perswaded others to cast away their money that he himself might come and gather it up again c. And thus you see that there are very great reasons why every Christian should avoid the very shew suspition or appearance of evil c. But Eleventhly and lastly He that sets himself resolutely mostly habitually against his bosome sins his constitution sins Psal 18.26 his most prevalent sins c. he has certainly a saving work a powerful work of God upon his Soul True Grace will make a man stand stoutly and stedfastly on Gods side and work the heart to take part with him against the most darling sins though they be as right hands or as right eyes True Grace will lay hands upon a mans most beloved lusts and cry out to Heaven Lord Crucify them Crucify them down with them down with them even to the ground Lord do Justice do signal Justice do speedy Justice do exemplary Justice upon this Head-lust this Master-sin Lord hew down root and branch let the very stumps of this Dagon be broken all in pieces Lord curse this wild Fig-Tree that never more Fruit may grow thereon Certainly God and Christ is set up highest in that mans heart who bends most of his thoughts strength and endeavours against his constitution sins against the sins of his Place Calling condition and complexion 'T is very observable that the Jews after they had been in the Babilonish Furnace for Idolatry they ever hated and feared that sin as much as the burnt child dreads the Fire yea they would dye any death rather than admit an Idol Josephus tells us how stoutly they opposed Pilate and Petronius that would have set up Caesars Statue in their Temples offering their throats to the Swords of the Souldiers rather than they would endure that Idol in Gods house O when once the heart of a Christian comes thus to be set against all his Golden and Silver Idols then we may safely say Behold a true Israelite in whom there is no guile He that finds his lusts his bosome his darling lusts begin to fall before him 〈◊〉 6 1â— as Hâ—mâ—â— once begun to fall before Morâ—eoai he may safely and confidently conclude that he is of the seed of the Jews and that the seed of God abideth in him 1 John 3.9 But having discoursed so largely as I have concerning bosome sins darlâ—ng lusts head-corruptions in my other writings I need say no more at this time And thus you see that there are Eleven particulars in regard of sin and a Christians actâ—ngs about it that speaks out a true saving work of Grace to be in the Souls of the Saints But c. Secondly Where the constant ordinary standing and abiding purpose disposition frame and general bent of a mans heart soul spirit desires and endeavours are fixed and set for God for Grace for Holiness in heart and life there is a most sure and infallible work of God past upon that mans soul the constant bent and the setled purpose of a true child of God is for God for Grace for Holiness in heart
sincere Christian he looks to the circumstance as well as the substance to the manner as well as to the matter of the command when he prayes he labours to pray fervently earnestly Jam. 5.17 18. he labours to get his heart into his prayers when he hears he will hear with attention and intention of spirit when he walks Mich. 6.8 1 Pet. 2.12 3.1 2 3. 1 Thes 2.10 2 Cor. 1.12 Psal 110.3 he endeavours to walk wisely humbly faithfully fruitfully circumspectly exemplarily winningly convincingly blamelesly when he obeys he desires and endeavours to obey freely willingly cheerfully O Sirs if we pray and pray not fervently if we hear and hear not fruitfully if we obey and obey not willingly if we shew mercy Isa 58.13 and do it not cheerfully if we sanctifie the Sabbath and not with delight all is worth nothing all will come to nothing Mark there are some circumstances accessary some necessary some wherein the being and some wherein the well being of a duty doth consist and if you abstract these from them the duty is worth nothing take away fervency and humility from prayer take away faithfulness and fruitfulness from hearing and take away willingness and delight from obedience and all will be worth nothing God regards not only the matter but the manner Criton the Papist could say That God loved better Adverbs than Nouns not to pray only but to pray well Non bonum sed bene agere Not to do good but to do it well is the great wisdom of a Christian what is the Sun without light or the fountain without water or the body without the soul or wood without fire or a bullet without a gun or a Ship without a rudder no more are words in prayer without the spirit of prayer God looks more at the manner than at the matter of your prayers And let thus much suffice to confirm the first particular But Secondly That obedience that springs from faith is an obedience that is only grounded upon the Word of God the Commands of God Ps 119.4 5. Thou hast commanded us to keep thy precepts diligently O that my wayes were directed to keep thy Statutes Isa 8.20 To the Law and to the testimony if they speak not according to this word it is because there is no light in them Mat. 5.18 For verily I say unto you till heaven and earth pass one jot or one tittle shall in no wise pass from the Law till all be fulfilled John 10.35 If he called them Gods unto whom the word of God came and the Scripture cannot be broken Chap. 12.48 He that rejecteth me and receiveth not my words hath one that judgeth him the word that I have spoken the same shall judge him in the last day 2 Tim. 3.16 17 All Scripture is given by inspiration of God and is profitable for doctrine fâ—r reproof for correction for instruction in righteousness that the mâ—n of God may be perfect throughly furnished unto all good works Now the reasons why that obedience that springs from faith is an obedience that is only grounded upon the Word of God the Commands of God are these five And the first is drawn from the supremacy and soveraignty of God who alone is to prescribe to man his duty he is our great Lord and Master he is our Lord and Law-giver Isa 33.22 For the Lord is our Judge the Lord is our Law-giver the Lord is our King James 4.12 There is one Law-giver who is able to save and to destroy who art thou that judgest another Now by the Laws of this Lord and Law-giver we must square all our actions Look as it would be very absurd in a servant to do that work which he thinks meet and not what his Master commands so 't is as absurd for men to think that God will accept of this or that at their hands when they can't plead his superscription and authority for what they do God will one day say to such Who hath required this at your hands Isa 1.12 O Sirs you must lay the command of God as a foundation for what you do or else all your buildings though never so glorious will certainly totter and fall in all you do you must be able to say Thus saith the Lord or else after you have done your best you may be undone for ever But Secondly God's promise and blessing is only annexed to God's command he that will have the sweet of the promise and the blessings of heaven he must look that his obedience be bottomed upon divine commands in holy actions 't is not thy performance nor thy grace nor thy warmth nor thy zeal but the command and the promise that is annexed to it that will bear thee out Gal. 4.28 Heb. 6.17 therefore we are called children of the promise and heirs of the promise The children of God in all their obedience should still keep an eye upon the command of God and the promise of God as ever they would run the race that is set before them Heb. 12.1 But Thirdly Our obedience must be grounded and bottomed upon a divine command because of that great corruption pollution blindness and darkness which is upon our minds and understandings which would carry us to what not if we were not to steer our Christian course by divine commands Col. 2.20 21 22. The Apostle condemns those things which had a shew of humility and great mortification because they were not bottomed upon a divine command and Christ condemned many practises of the Scribes and Pharisees because they were not bottomed upon a divine command As you may see by comparing the 6 15. and 23. Chapters of Matthew together But Fourthly Our obedience must be bottomed upon a divine command because else we can never be able to bear up our hearts comfortably couragiously confidently and resolutely under all the afflictions Psal 44 9 ult Ezek. 28.12 22. oppositions temptations persecutions and discouragements that we meet with in the wayes of the Lord and in doing the work of the Lord. All the Messages that the Prophets delivered were still grounded upon a divine command Acts 4.19 20. 5.29 Thus saith the Lord and this steeled their spirits in the work of the Lord this made them resolute and undaunted in the midst of all the afflictions and oppositions that they met with And so 't was a word of command that raised the spirits and encouraged the hearts of the Apostles in the work of the Lord in the face of all the oppositions threatnings and buffetings that they met with from the civil powers You know Absalom layes his bloudy command upon his servants as their highest encouragement to that bloudy work of killing his brother Amnon 2 Sam. 13.28 Now Absalom had commanded his servants his Assasines saying Mark ye now when Amnons heart is merry with wine and when I say unto you smite Amnon then kill him fear not have not I commanded you be
O what sweet communion what delightful communion what high communion what commodious communion what Soul-satisfying Soul-ravishing Soul-filling Soul-contenting communion with God does he then enjoy When the Child walks wisely and obedientially before his Father what sweet and delightful converses and communion is there between the Father and the Child but if the child walk foolishly stubbornly rebelliously disobediently the prudent Father will carry it severely strangely frowningly and at a distance though his heart be still full of love to his child and though he won't disinherit him yet he wont be familiar with him The application is easie c. Seventhly To keep down the body and to bring it into subjection to the soul 1 Cor. 9.27 But I keep under my body and bring it into subjection By spiritual exercises the Apostle d d subdue his flesh to the obedience and discipline of the spirit in former times they had several exercises as wrestling and running for the prize Now such as were slow pursie unweildy and lazy were cashiered they would not admit such to be of their society or company who wrestled and run for the prize Them that were admitted to those exercises kept their bodies at an under and did not pamper their bodies with dainties and delicates To these the Apostle alludes of idleness there comes no goodness when the spirit is not acting in that which is good that the flesh may be kept under the flesh will take an advantage to be very active in those things that are evil that the spirit may be kept under the flesh is like an unruly beast which through rest idleness and high feeding grows wild and masterless Now the only way to tame this beast is to work him hard so the way of wayes to keep the body under is to keep up the soul as much as may be in the full exercise of holiness and obedience such as have most pampered their bodies Deut. 32.13 14 15 16 17. Jer. 5.7 8 c. Rev. 3 16 17 18. have been the greatest enemies to their own souls and how many are there this day that pamper their bodies but starve their souls that adorn their bodies but defiles their soul that trick and trim up their bodies with gold and silver and silks whilst their souls are naked of all grace holiness and goodness like the Laodiceans of old The body it self if you set too high a price upon it will make a cheap soul a man may be as happy in Russet as in Tissue and he is certainly an unhappy man whose outside is his best side our bodies are but dirt handsomly tempered and artificially formed we derive our pedigree from the dust and are a kin to clay and therefore we need not scruple the keeping of it under by holy exercises and by all wayes of Gospel-obedience c. Eighthly To the profit and advantage both of sinners and Saints 1. To convince sinners to silence sinners and to stop the mouths of sinners let but one man that walks wisely humbly circumspectly convincingly exemplarily blamelesly come into a Town a Parish a Family made up of drunkards swearers Sabbath-breakers whore-masters c. and his holy walking will convince them and condemn them 1 Pet. 2.12 15. Chap. 3.13 16. 2. To the profit advantage and encouragement of the Saints The strict exact walking Christian provokes the slight loose Christian to mend his manners and to order his steps and conversation aright and the lively active Christian puts the dull heavy sluggish Christian to a blush and spurs and quickens him up to a more lively walking with God and the warm flaming zealous burning Christian puts heat and warmth into the cold formal frozen Christian and the free liberal bountiful Christian provokes others to be free noble and liberal for the supply of the necessities of the Saints 2 Cor. 9.1 2. Chap. 8.1 2 3 4 19 20 c. The ninth and last though not the least end is the honour and glory of the great God God's grace is the spring and God's glory is the end of all a Christians obedience God's glory is the ultimate end Rom. 14.7 8. Phil. 1.20 21. the primary end the universal end the Sea to which all a Christians actions like so many Rivers move and bend 'T is true many poor low mean base ends may creep into a Christians performances but here mark 1. They are disallowed 2. They are loathed and abhorred 3. They are resisted and striven against 4. They are lamented and mourned over 5. The gracious soul would willingly be rid of them if a Christian might have his choice he would never be troubled with any base end any more Beloved you must alwayes distinguish between a mans setled and his suggested ends a mans setled end may be one things and his suggested end another thing Now for ever remember this That the great God alwayes makes a judgement of men according to their setled ends according to the universal frame of their spirits and not according to those ends that may be suggested to them by the world the flesh or the devil It is in this case as it may be with a man that shoots at a mark he aims aright at the mark but his elbow may meet with a jog which may carry the arrow quite another way than what he intended or as it is with a man that is sailing to such a Haven or to such a Harbour he steers a right course by his Compass but the winds blowing contrary and the Sea running high he is forced into such a creek or such a Harbour which he never intended c. Is it requisite for the clearing of the sincerity of our hearts Qu. that we have a continual eye to the glory of God in every action we do First Ans You must distinguish between an actual aim and intention and an habitual aim and intention For the first an actual aim and intention of the Spirit in every particular action that a man doth to the glory of God is utterly impossible whilst we carry about us with a body of sin and death The Angels and spirits of just men made perfect do thus actually aim at the glory of God in all they do but 't is a work that will be too high and too hard for us whilst we are here in a polluted estate This was so high a mark that Adam mist it in his innocency no wonder then if we often miss it in our sinful state and condition But Secondly There is an habitual inclination in us in every action we do to aim at the honour and glory of God though there be not the actual intention of the spirit in every action we do it is with us as with a man travelling towards a Town or City he thinks in the morning to go to such a Town such a place where he purposes to lye the first night and therefore sets forth towards it and though he doth not think of this every step
the face of all fears doubts disputes cavils and objections and though it cannot clear its title to Christ yet will stay and hang it self upon Christ for life and happiness that man is certainly a Believer and will be everlastingly saved Though he slay me yet will I trust in him Job 13.15 if I must die I will die at his feet and in the midst of death expect a better life Mat. 15.22 to 28 that man acts faith to purpose that can love a frowning God and hang upon an angry God and follow hard after a withdrawing God Psal 63.1 8. yea and trust in a killing God as here Job had his Feverish sits and his impatient slips and yet he kept up his heroical resolution to lean upon the Lord whilst he had but one minute to live and this speaks out not only the truth but also the strength of Job's faith in the midst of his extraordinary combats when the soul is peremptorily and habitually resolved to cleave to the person of Christ and to cleave to the merits of Christ Gen. 2.24 Ruth 1.14 15 16 17. Est 4.16 and to cleave to the transactions of Christ with the Father for the salvation of sinners as the wife cleaves to her husband or as the child cleaves to the father or as Ruth cleaved to Naomi or as the Ivy cleaves to the Oak with an If I perish I perish then 't is safe then 't is happy then 't is out of the danger of hell then 't is within the Suburbs of heaven God never did nor never will cast such a man to hell whose soul is drawn forth to a secret resting saying leaning and relying alone upon Christ for the obtaining of all that good and all that glory that he has purchased and his father has promised But Lastly That man that makes it his principle care his main business his work of works to look to his heart to watch his heart and to reform his heart that man doubtless has a saving work of God upon his heart There are two things which a gracious soul most looks at his God and his heart Though a gracious man looks to the cleansing of his hands yet his principle care is the reformation of his heart the cleansing of his heart according to that of the Apostle James Cleanse your hands ye sinners and purifie your hearts ye double minded And that of the Prophet Jeremiah James 4.8 Jer. 4.14 O Jerusalem wash thine heart from wickedness that thou mayest be saved Man must labour after a clean inside as well as a clean outside the conversation must not be only unspotted before the world but the heart also must be unspotted before God the heart is as capable of inward defilements as the body is of outward defilements 2 Cor. 7.1 O Sirs though heart-defilement is least taken notice of yet heart-defilement is the worst defilement and the most dangerous defilement in the world heart-defilement is spiritual defilement Eph. 6.12 Vide â—â—za and spiritual defilement is the defilement of divels which of all defilement is the most hateful odious and pernicious defilement The hypocrites only care is to keep his life from defilement but the sincere Christians care is mainly to keep his heart from defilement for he very well knows that if he can but keep his heart clean he shall with more ease keep his life clean if the fountain be kept pure the streams will run pure The heart is the spring of all actions and therefore every action is as the spring is from whence it flows if the spring be good the action is good that flows from it if the spring be evil the action is evil that flows from it Mâ—â— 2.35 A good man out of the good treasure of his heart bringeth forth good things and an evil man out of the evil treasure of his heart bringeth forth evil things Certainly the great work of a Christian lieth with his heart the reformation of the heart is the highest and choicest part of reformation Prov 23.26 because it is the reformation of the noblest part of man and is that which God looks most after The reformation of the heart is indeed the heart of reformation there is nothing reformed to purpose till the heart be reformed if the heart be naught all is naught if that be very naught all is very naught if that be stark naught all is stark naught but if that be reformed all is reformed A gracious man's watch is mainly about his heart Create in me a clean heart Psal 51.10 Psal 86.11 Psal 119.36 Psal 119 80. Psal 27.8 See Psal 119.2 Acts 8 37. Heb. 8.10 Jer. 31 33. O God and renew a right spirit within me Unite my heart to fear thy name Incline my heart unto thy testimonies Let my heart be sound in thy statutes that I be not ashamed When thou saidest seek my face my heart answered Thy face Lord will I seek Psal 119.10 With my whole heart have I sought thee Ver. 11. Thy word have I hid in my heart that I might not sin against thee Incline my heart unto thy testimonies and not unto covetousness Rom. 1.9 The heart of man is the fountain of life or death and therefore sin in the heart in some respects is worse and more dangerous than sin in the life and hence 't is that the sincere Christian doubles his guard about his heart Luther hit it when he said I more fear what is within me than what comes from without the storms and winds without do never move the earth 't is only vapours within that causeth earth-quakes as Philosophers observe Mat. 23 25-30 Hypocrites as our Saviour testifies are all for the outside they wash the platters and the cups and beautifie the tombs like an adulteress whose care is to paint and set a fair face upon a foul matter but now a sincere Christian Psal 50.23 though he has a special respect to the well-ordering of his life yet his main business and work is about his heart O that this ignorant heart were but more enlightned O that this proud heart were but more humble O that this prophane heart were but more holy O that this earthly heart were but more heavenly O that this unbelieving heart were but more believing O that this passionate heart were but more meek O that this carnal heart were but more spiritual O that this luke-warm heart were but more zealous for God and Christ and the Gospel and the great concernments of eternity O that this slight heart were but more serious O that this dull heart were but more quickned O that this dead heart were but more enlivened c. The highest and hardest work of a Christian lieth with his heart Mark common light common conviction education enforcement of conscience principles of common honesty and morality the eye of man the fear of man the examples of man the laws of man and
delivered from sin 6. Concomitant of godly sorrow Sixthly Yea what zeal Zeal is an extream heat of all the affections set against sin and working strongly towards God David's zeal did eat up his sin as well as himself And Paul was as zealous in propagating the Gospel as he had been furious in persecuting of it Many mens zeal is hot and burning when scorns and reproaches are cast upon them but the penitent man's zeal is most hot and burning when Religion is scorned Saints persecuted truth endangered and the great and dreadful name of God blasphemed c. The zeal of a true penitent will carry him on in a course of godliness and in a course of mortification in spight of all the diversions and oppositions that the world the flesh and the devil can make Holy zeal is a fire that will make its way through all things that stands between God and the soul The true penitent is unchangably resolved to be hid of his sins what ever it cost him who ever escapes who ever lives he is fully determined his lusts shall die for it only remember this though zeal should eat up our sins yet it must not eat up our wisdom no more than policy should eat up our zeal Seventhly Yea what revenge The true penitent revenges himself upon himself for his sins 7. Concomitant of godly sorrow not by whips and scourges as the Papists do 1 Cor. 9.27 A penitent sinner loaths the very scars of his sins after they are healed Nazian but by buffetting the flesh and bringing it into subjection by fasting and prayer and by crossing of his lusts and loading of them with chains and by diâ—â—ding the sword of mortification against them and by with-holding from them that fuel that might feed them and by the use of all other holy exercises whereby the old man the body of sin and death may be subdued to the obedience and discipline of the Spirit of God Holy revenge will shew it self by contradicting of corrupt self and by a severe chastising and punishing of all those instruments that have been servants to the flesh as you may see by the daughters of Israel in dedicating their looking-glasses by which they had offended Exod. 38.8 to the service of the Sanctuary Acts 19.19 and as you may see by the Ephesians burning of their costly and curious books before all men Luke 7. and by Mâ—ry Magdalens wiping of Christ's feet with her hair wherewith formerly her fond and foolish lovers were inticed and intangled And the same spirit you may see working in Zacheus Luke 19.8 9. and in the Jailor Acts 16.23 24 29 30 31 33 34. And so blessed Cranmer thrust his right hand first into the fire that being the hand by which he subscribed the Popish Articles revengfully crying out This unworthy right hand this unworthy right hand as long as he could speak The common language of holy revenge is this Lord pour out all thy wrath and all thy fierce anger and all thy fiery indignation upon this lust and that lust Lord bend thy bow and shoot all the arrows of thy displeasure into the very heart of my strong corruptions Lord when wilt thou rain hell out of heaven upon this proud heart this unbelieving heart this unclean heart this worldly heart this froward heart this treacherous heart of mine c. I have read of Hannibal that when he saw a pit full of the bloud of his enemies he cryed out with much content and delight O beautiful sight So when a penitent Christian sees his spiritual enemies his strong corruptions all in a goar bloud O! how delightfully and rejoycingly does he cry out O beautiful sight O blessed sight that ever I have seen Exod. 15. When the children of Israel saw the Egyptians dead upon the Sea-shore then they sang a song of praise the Application is easie O Sirs let no man deceive his own immortal soul for 't is most certain that repentance to life hath all these lively companions attending of it Sound repentance and the companions of it are born together and will live and continue together till the penitent soul changes earth for heaven grace for glory And let thus much suffice for the first part of true repentance c. The second part of true repentance lyes in confession of sin which flows out of a contrite heart I mean not a bare formal empty confession such as is common amongst the worst of sinners as that we are all sinners and stand in need of a Saviour God help us God be merciful unto us c. but of such a confession of sin as ariseth from a true sight and full sense of sin and from the due apprehensions of a righteous Law that is transgressed and a holy God that is provoked c. When tongue and heart goes together when the tongue speaks out of the abundance of the heart when the tongue is the faithful interpreter of the heart freely ingenuously and humbly acknowledging iniquity transgression and sin and the penitent judging himself worthy of death of wrath of hell and unworthy of the least mercy and favour from God c. Now such a confession as this is you shall find in repenting sinners and if you look again you shall find those persons so confessing to be under the capacity of the promise of the forgiveness of their sins c. First You shall find repenting sinners confessing their sins Ezra 9.6 O my God I am ashamed and blush to lift up my face unto thee my God for our iniquities are increased over our head and our trespass is grown up unto the heavens Repenting sinners confess their sins c. Ver. 10. And now O our God what shall we say after this for we have forsaken thy commandements c. Psal 51.3 I acknowledge my transgressions and my sin is ever before me Ver. 4. Against thee thee only have I sinned and done this evil in thy sight Dan. 9.4 5. I prayed unto the Lord my God and made my confession and said O Lord the great and dreadful God c. We have sinned and committed iniquity and have done wickedly and have rebelled even by departing from thy precepts and from thy judgments c. Ver. 8. O Lord righteousness belongeth unto thee but unto us confusion of face as at this day Luke 15.18 I will arise and go to my father and will say unto him father I have sinned against heaven and before thee Ver. 19. And am no more worthy to be called thy son c. 1 Cor. 15.9 For I am the least of all the Apostles that am not meet to be called an Apostle because I persecuted the Church of God 1 Tim. 1.13 Who was before a blasphemer and a persecuter and injurious c. Isa 53.6 All we like sheep have gone astray we have turned every one to his own way and the Lord hath laid on him the iniquity of us all I might easily
heart Ver. 23. Nevertheless I am continually with thee thou hast holden me by my right hand Ver. 24. Thou shalt guide me with thy counsel and afterward receive me to glory Ver. 25. Whom have I in heaven but thee and there is none upon earth that I desire besides thee Ver. 26. God is the strength or rock of my heart and my portion for ever Ver. 28. It is good for me to draw near to God So the Church in that Micah 7. When God had hid his face from her Ver. 7. When she sate in darkness Ver. 8. When she was under the indignation of the Lord. Ver. 9. When the righteous man was perished and there was none upright among men Ver. 2. And when her enemies rejoyced insulted and triumphed over her Ver. 8. ver 10. Yet now even now she keeps up in her soul very high precious and honourable thoughts of the Lord. Ver. 7. My God will hear me Ver. 8. When I fall I shall arise when I sit in darkness the Lord shall be a light unto me Ver. 9. He will bring me forth to the light and I shall behold his righteousness I might give you twenty more instances but enough is as good as a feast Dear Christians when your graces are not transparent when your evidences for heaven are blotted and when the face of God is clouded O then keep up in your hearts high precious and honourable thoughts of God and Christ and of his Word and wayes Acts 27.20 c. When your Sun of righteousness is set in a cloud when great darkness is upon your spirits when all Moon-light and Star-light of your graces and gracious evidences fails you Psal 22.3 yet then say with David Thou art holy O thou that inhabitest the praises of Israel and with Ezra Thou hast punished me less than mine iniquities deserve Ezra 9.13 Neh. 9.33 and with Nehemiah Howbeit thou art just in all that is brought upon us for thou hast done right but we have done wickedly and with the Church The Lord is righteous Lam. 1.18 In the darkest night and under your deepest soul-distresses say Well if I perish if I should miscarry for ever yet I will maintain and keep up in my heart high and precious and honourable thoughts of God and Christ Say well though my graces are obscured and my evidences for heaven are blurred and soyled yet I shall to my last breath say the Lord is good and his Word is good and his wayes are good yea though he should slay me yet I will trust in him Job 13.15 and entertain noble and glorious thoughts of him This is the way of wayes to have your graces cleared and strengthned your evidences brightned your comforts restored and your assurance confirmed But The twelfth Proposition is this viz. That it is the great duty and concernment of Christians to keep the evidences of their gracious and happy condition alwayes bright and shining Christians should make conscience of blurring and disfiguring the golden characters of grace in their souls The least character of grace in the soul is more worth than all the gold of Ophir yea more worth than ten thousand thousand worlds Eph. 4.30 Psal 51.11 12 and therefore every gracious Christian should be marvellous careful that he does not by wilful omissions or sinful commissions cloud dim or darken the least character of grace such as blot or lose their evidences for heaven they lose the comfort of their lives in this world Satans master-piece is first to work Christians to blot and blur their evidences for glory by committing this or that hainous sin and then his next work is to rob them of their evidences for glory that so though at the long run they may get safe to heaven that yet Jacob like they may go halting and mourning to their graves Satan knows that whilst a Christians evidences are bright and shining a Christian is temptation-proof Satan may tempt him but he can't conquer him he may assault him but he can't vanquish him Satan knows that whilst a Christians evidences for heaven are bright and shining no afflictions can sink him nor no opposition shake him nor no persecution discourage him nor no outward wants perplex him and therefore he will use all his power and policy all his arts crafts and parts to draw poor Christians to blot and blur their evidences for glory Satan knows that a man may lose one friend and easily get another lose his Trade in one place and soon get a Trade in another place lose health and get it lose an estate and get an estate c. But if he loses his evidences for heaven he knows it will cost him many a prayer and many a sigh and many a groan and many a tear and many a sad complaint before he recovers his lost evidences and therefore his grand design is to plunder a Christian of his evidences for heaven O Sirs keep but your evidences for heaven alwayes bright and shining and then heavy afflictions will be light and long afflictions will be short 2 Cor. 4.16 17 18. and bitter afflictions will be sweet and then every evidence fainly written in your hearts will be a living comfort to you in a dying hour When the tokens of death are upon your bodies and you shall see the lively characters of grace shining in your souls Luke 2.29 you will then cry out with old Simeon Lord now let thy servant depart in peace and with the Spouse Make hast my beloved Cant. 8. ult and be like to a Roe or to a young Hart upon the mountains of spices Rev. 22.20 Phil. 1.23 and with the Bride Come Lord Jesus come quickly and with Paul I desire to be dissolved and to be with Christ When a man's evidences for heaven are either lost or blotted and blur'd then he will be ready to cry out wiâ—h David O spare me yet a little that I may recover strength before I go hence and be seen no more Isa 38.3 and with Hezekiah to turn his face to the wall and weep There are four things that above all others a Christian should labour to keep 1. Christ 2. His own heart 3. The Word 4. His evidences for heaven bright and shining But The thirteenth Proposition is this viz. It is the high concernment of every Christian either when he is in the dark or when his graces shine brightest and when his evidences for heaven are clearest and his springs of comfort rise highest then to have his heart and the eye of his faith most firmly fixt upon these three royal Forts or these five Cities or refuge It must be granted that though our graces are our best jewels yet they are imperfect and do not give out their full lustre they are like the Moon which when it shines brightest hath her dark spots and therefore a Christian had need have his eye his heart fixt upon the five following royal Forts