to know the ready and certain way of the Place where he may get all his Necessities supplied 〈◊〉 whâ—n he knows the Way he never offers to take it but rests where he is till he Perish through Hunger Thirst and â—â—â—â—â—ness 2ly In that they please themselves in that which will certainly prâ—jâ—dâ—ce them For men had much better not know Gods will than when they do know it not to do it Their sin becomes more hâ—inous S. John 9. 41. Jesus said unto 〈…〉 ye were Blind ye should have no Sin but now ye say we see therefore your Sin Remaineth Christ here aggravates the Sin of the Pharisees in that they sinned with their Eyes open If ye were Blind ye should have no Sin i. e. None in Comparison of what now ye have The more Will there is in any Sin the more Wickedness also and the more Knowledge there is the more Will. And their Judgment becomes of more Grievous like that of the Servant which know his Lords will and prepared not himself neither did according to his will and therefore was adjudged to be Beaten with many Stripes S. Luke 12. 47. God is more highly provoked by those who presume to do what they know is contrary to his Will and therefore he will more severely Punish them And it adds to the Wright of their Judgement when our Conscience has greater Reason than Ordinary to upbraid us for bringing our selves Voluntarly under it in that we were told the way to Escape it and intreated yea Commanded to take this way and yet we would not If any shall say that if Ignorance somewhat Extenuate the Sin and alleviate the Judgement it will be the wisest course to live in Ignorance and to shun Knowledge Let such know that although Unavoidable Ignorance extenuates Sin yet affected Ignorance aggravates it When men are desirous to know what they should do and omit and are Willing to do their Duty according to their Knowledge and Neglect no means which God Vouchsafes them whereby their Knowledge may be increased In this case if they do what ought not to be done or Neglect what ought not to be Neglected God imputes it to their Ignorance and not to themselves and he accounts this Ignorance their Unhappiness rather than their Sin He deals with them as he did with S. Paul in the like case they obtain Mercy because they do it ignorantly 1 Tim. 1. 13. But if men being desirous to Sin without any Check of Conscience do therefore shun to know their Duty when they have means of Knowledge that they may go on in their Sinfull Omissions and Commissions without regret or Reluctancy their Ignorance of their Duty doth but make their Sin the more heinous The Reason why they do what they ought not and do not what they ought is not because they know not what ought or ought not to be done For if they did know this Never so well they would do as they do still therefore their Ignorance cannot Excuse that Sin which it has no Influence upon Besides if their being Ignorant of their Duty were the Cause of their Transgressing it yet they being the Cause of their own Ignorance in that they do purposely decline those means which might remove it lest they should by them come to know their Duty they can in no wise be Excused by their Ignorance Their Ignorance in this case is not a bare Circumstance of another Sin but a distinct Sin in it self in that it is a Voluntary thing in them and their own Choice Yea 't is an heinous Sin too in that the End it is designed for is that we may commit All Wickedness with more Greediness He that is naturally Blind if through his Blindness he run into some Mischief he is pitied and excused but he that can see well enough and yet shuts his Eyes on purpose that he may pretend this as an Excuse for his doing a Mischief he is the more Severely censured and the more Grievously Punished for it Use 2. This shews the great Untowardness which is in Mens hearts that they are so bad as to bring forth no Fruit when they have such advantage by Hearing to make them Fruitfull Hereby they are instructed what to do they learn what God does Counsell and command them to do Hereby they are convinced how much it is their Concernment to do what they are Counselled and Commanded It is as much as their Souls are worth to Neglect this It is the certain Loss of Heaven the certain Incurring all the Torments of Hell Hereby they are directed how to discharge their duty so as will make must for Gods Glory and their own Advantages they are directed how to get those Helps which may incline and Enable them for their Duty the Quickning and strengthening Vertue of the Spirit Hereby they are 〈◊〉 to set about their Duty notwithstanding the Difficulties of it and the Disadvantagâ—â— by it Now when men have such Instructions such Convictions such Directions such Encouragements to set about Doing it is a sign of great Naughtiness in their Hearts when nothing will make them do their Duty neither Respect to God nor to Themselves and their own good Use 3. This shows the great Necessâ—â—y of getting the Heart throughly 〈◊〉 getting the Law writ in the Heart getting the Spirit of Life which is in Christ and Improving those Promises whereby God 〈◊〉 Encourage us to expect these great things from him For then shall we both Know Gods will and be Willing and ready to do it but not till then We may without this Hear with our outward Ears what ever 〈◊〉 can tell us of our Duty and Gods will and yet never Understand it we may Understand and never Believe it We may Believe for so do the Devils in some sense all Gods Word and never Obey it But when the Lord has put his Spirit within 〈◊〉 to cause us to walk in his statutes Ezek. 36. 27. We shall walk in them When God has Created us in Christ Jesus unto good works we shall Walk in them Ephes. 2. 10. If God Sanctifie us throughout in Spirit Soul and Body we shall be preserved 〈◊〉 unto the Sâ—cond coming of our Lord Jesus Christ 1. Thes 5. 23. Use 4. This shows how Unreasonable it is to blame Ministers always 〈◊〉 the Unfruitfulness of their Auditors and to Reproch them with the Sins of their Heavens It is Possible be their Preaching never so Powerfull their Lives never so 〈◊〉 they may little prevail with their Authors to bring them unto good If men may hear Christs sayings from his own mouâ—â— and yet 〈…〉 them when they have 〈…〉 there was so much Tuâ—â—h in his 〈…〉 so much 〈◊〉 and Prudence in 〈…〉 of Handling it as never can be Expected from any meer man how much more may they hear what is delivered by others without Profiting by it Take the most Eminent Preacher that ever Taught and let him be the most Unblameable Liver that ever
wherin he does greatly transcend brutes yet 〈◊〉 it be seperated from goodness it is a most mischeiuous thing and though fool be looked upon as a great reproach rendering a man very contemptable as good to little yet knave is a greater reproach rendering a man odious for it represents him as a dangerous person And of all knaves the subtil knaue is looked upon as the worst Power is a thing which many are very ambitions of for they think its a brave thing for any to be in a capacity to do what ever they have a mind none being able to oppose them but certainly if a mighty man be not a good man too he may be feared as Devils are in some places and tyrants every where but he shall never be intirely Loved and Cordially honoured The onely thing therefore that does discover how excellent a being God is how amiable and honourable he is that setts forth his glory unto the life and represents him in such a way that every one is ready to love him adore him admire him every one according to the Principle they are acted by such as are truely gracious in a gracious way and such as are still in their naturall estate according to the inclinations of naturall ingenuity the dictates of naturall Consciences I say the only thing which does make the most lovely representation of God is his carring on things so that it may evidently appear that he has no designe upon any and that he does hearâ—â—ly seek the good of all so far as he may without doing otherwise then is fitting 1. Vse For information 1st If God be a God of so universall love and goodness then certainly none can Perish utterly irrecouerably everlastingly if he can prevent it It s true God is so absolute in his supremacy that he might do whatever pleases him without being in danger of being called to account by any he is so mighty in his Power that he might do any thing which can be done for the salvation of Souls he is so reaching in his Wisdome that if any advantage Offers it selfe for the reclaiming any from their lusts and Sins he can seasonably sett in with it for the improving it to the utmost And yet it must be acknowledged that some are ruined beyond all hope and help and will be ruined and God does not hinder not because he will not for were this the reason certainly he would not be a God of that infinite love and goodness which he is taken to be But because he cannot and yet this impotency of God proceeds not from his weakness that he is not able to do what is necessary to be done But from his excellency that he cannot be willing to do any thing which is not Fitting to be done which is contrary to the rules of prudence Justice and honour For it is a thing altogether Vnreasonable that people should be dragged into Heaven whether they will or no when they dispise all the glories of it disgust all the joyes of it neglect all the means which may bring them thither resists and stifle all the importunate Perswasions which the influences of the Spirit the Power of ordinances and providences press them with It is very certain and will be found so at the Great day whatever men fondly conceit in this their day whilest they make things Just as they would have them that none do Perish but through their owne gross and strange negligence though none be Saved without the infinite mercyes and Almighty power of God 2ly Then surely animosities and quarrelings and persecutions can never please God lett them be carried on under what pretence soever for what is so diametrically opposite to his very nature can never be gratefull to his will Nay to pretend Religion for that which is so extremly contrary unto the nature and designe of Religion is an abomination in his sight I do not reflect here upon any partyes upon account of their different opinions and different practises in ways of Religion for I am of that mind that unless men wink and Suffer themselves to be led blind-fold by one who sees no further then his brethren no better if so well there will be variety of Judgments and wayes But what need 's this alienate affections Why should this fill with Jealousies and aniâ—osities one against another Why should this whet tongues And why should this fill hands with Swords and Clubs and fagots Can such practises as these be acceptable to that God who is the God of love and peace Can these promote the end of that Religion whose precepts promises examples does aime all at love and Charity There is one Religion which has the inpudence to Condemn all Religions besides its selfe and for the most part finds the same measure that it metes out to others being condemned by all others and one of the maine things which she is Justly blamed for is that vncharitableness she shewes to all but her self wherein she is too much followed by the most that Seperate from her But let Religions pretend never so speciously so long as the true Nature of God is understood which is love and goodness so long as the main designe of Religion is understood which is to advance men unto that frame of Spirit which is most conspicuous in God that Religion will never be imbraced which ownes any thing contrary unto true love and goodness And certainly there is little love shewed unto those persons who suppose they be in an errour are forthwith sent to Hell to carry their errour with them And as little love to others who possibly by crueltyes may be terifyed but will never be Convinced 2. Vse For consolation to all those who are really interested in God If God have such a love as extends to all that are not only Strangers but enemies what love must he have for those who are intimate friends his Children if he has Love for those who are like the Devil how great love must he have for those who are like himself that Vniversall love which God beares to all if rightly understood is so far from distroying or undermining his peculiar love to his chosen and Choice ones that nothing can possibly be sound more conducing to establish it St. Matthew 5. 48. Be ye therefore perfect even as your Father which is in Heaven is perfect HAVING dispatched the insinuation viz. that Vniversall love is the perfection of God himself who is every way the most Perfect being I come now to the exhortation which consists of 1st A duty exhorted see to be Perfect that is to do what in us lies to be so 2ly A motive to induce unto a consciencious setting about the discharge of this duty God is Perfect and therefore we should endeavour to be so too 3dly A direction to guid us in our endeavour after perfection that we may not be deceived and take up with a false perfection in stead of a true Let us rightly understand
communion in affliction there was not that union in affection which might be expected He finds use of all his Rhetorick to perswade them to agree together and Love one another Cap. 2. Ver. 3. Notwithstanding that God by his severer providences did as it were knock of their fingers from laying hold on earthly things and called them to higher Enjoyments there were such as would be minding the World still Chap 3. Ver. 19. This he cannot mention without tears Now St. Pavl being very Sensible how dangerous both these distempers were how distructive to the peace of the Church without which there can be little mutuall edification he does what in him lyes to cure them To this purpose knowing some differences between Euodias and Syntijche two leading Women and considering that clashing of Parties arises from and is fomented by the disagreements of Heads he sets himself most to compose these 1st He declares how much he Loves them and how much they are his Joy and Glory and thereby teaches them how much they should tender one another 2ly He conjures them in all Love to stand fast in the Lord and so discreetly intimates to them that the ground of their Jarring is want of keeping close to God walking in the Spirit 3dly He earnestly intreats them First One then the other that they would agree together in matters of Religion And hereby gives them to understand that one whose Judgment in such matters they have no reason to dispise does discern more harme in their contests then possibly they themselves are aware of it being a great peice of folly to spend ones Zeal time Care and diligence in composing such differences which might continue without any prejudice there never wanting some business of concernment in the Church to employ them about He expresses agreat deal of humble condescention in that he lovingly Beseeches those to agree whom he might have Strictly Comanded And thereby gives a Gentle yet home Check to that pride which usuably is the spring that gives motion to all dissention 4ly He endeavours to engage others to Sett them on improveing the Jnterest they had in these dissenting persons And their prudence to bring them to an accord He intreats A friend of his that as he had formerly found him a faithfull Companion in his Labours He would not now fail him but assist him in this He tells him it is their weakeness that they cannot agree of themselves desires him to help them he minds him setting aside this miscarriage that they were discerning persons Had laboured with him in the Gospell 5thly He calls them to such a Christian duty which if rightly practised would swallow up those foolish base stingy principles which are the root of all discord Pride peevishness self Love As for the other distemper which hangs much upon such as have a reall work of grace begun upon their hearts that they may not give way to it he minds them that it is a troublesome thing it fills with cares tells them 't is a needless thing they might have what they want and need at an easyer rate if they would it is but letting God know what they have use for and what they desire The words are intended as a comon Antidote against both distempers and therefore set in the middle between the more particuler remedyes of each Where you have 1st An intimation of mans Naturall disposition he is prone to be eager and Vehement about matters of Less concernment while in the mean time he can allow himselfe to be careless And negligent enough about matters of higher worth greater weight larger and Lastinger use 2ly A tacit Check to this mans Bent with a plain Declaration of a Christian temper they should not be thus violent they should be more moderate So moderate that all who have any thing to do with them may take notice of this moderation 3dly A serious Exhortation to the practice of this Duty backed and set home with an Argument to perswade the reasonableness of it The exhortation is to Labour after a Spirit of Moderation And then so far as they attain it to express it towards all Men tho of different Judgements ways enemys such as give the greatest provocations to you to make you forget what becomes Christans The motive is short but full capable of different senses so as best to suit the Latitude of the Duty The Lord is at hand You are apt to overprize your own opinions and wayes to Cry them up to impose them upon others to quarrell with those that will not bow to you here you are very Zealous in this you justifye your selves this you make your glory but I wish you did understand and consider that the business of Religion is of an higher Nature then Notions and Observances It is the getting into Christ Living in him and to him And this is attainable sooner then you are aware of Even now while you are wrangling about these Low things for the Lord is at hand sure whilst you thus holy contest about your own fancyes and forget the main and most uncontroverted Principle of Religion I mean the forgiving and forbearing one another you little think Who stands by and Who looks on Know ye that the meek lowly holy God the God of peace stands by is at hand Whilest you are thus eager in Carking and toiling for the outward supply of your life you little consider that he who careth for you is at hand while you are thus hot in pursueing your own vengeance returning Evill for Evill You little consider you take no notice that He is nigh who says Vedgance is mine leave it to me I will repay it Doct. Though it be naturall for men to be violent in what they set about Yet it is the Duty of Christians to behave themselves with such moderation That not onely God and their own hearts but even the Consciences of all men may bear witness to it Here are severall things to be spoke to 1st What moderation is 2ly About what things it is conversant 3ly How men are to blame in the neglect of it about These things 4ly Whence this want of Moderation proceeds 5ly How it comes to be a Christian Duty to press after It and practise it 1. As to the First Moderation as here taken is somewhat within Which does temper allay cool and calm the heat vehemency violence boistrousness of man's thoughts desires intentions resolutions actions whereby they Love choose care for endeavour after any thing person or opinion Besides and be low Christ If not in and for Christ More then they should Not with that indifferency and resignation they should This ought to have place 1st in matters of Religion whether opinions or outward observances which have not such A necessary convexion with the Spirit of the Gospell righteousness and true Holiness faith and Love but without them these may be attained 2ly In matters of the World such things as tend to promote either a Mans credit
amongst men or his outward comfort In matters of Religion men even such as have some thing of Good in them ordinarily over shoot themselves 1st When they cry up their own way as the onely truth and way of Christ decrying all other ways either on the one hand as peices of Heresies and schism's On the other hand as Rags of Rome and Babylon Before they have throughly and impartially considered and compared all And before they have attained the Wisdom which is from above Whereby they might be enabled to discern the nature and designe of reall Religion And to understand in what place every thing stands how it tends to promote the true Spirit of Religion or to thwart stifle and suppress it 2ly When they are so far from allowing others calmly to debate and examine the reallity and righteousness of their principles and practices That they do not forbear a bitter censuring of all such as lay not so great a stress upon their fancys as themselves do Contend not for them with that heat and Eagerness do not presently Damn all that say not as they say And do not as they do these must be Gallia's luke-warm formall temperizers Studying to please Men more then God 3ly When they Love to receive and spread reports which tend to the disgrace and reproach of such as differ in Judgments and practice from themselves Thinking to gaine more credit to their own way by throwing Dirt upon Professors of others Which is most usuall amongst those who come nearest one another Are competitors and justle for preheminence in the Peoples affections 4thly When they endeavour to Force people unto the embracing of them by outward terrour whom they cannot win and perswade to them by clear arguments 5ly When they do allow themselves in any hoistrous and tumuleuons Courses If so be these do but tend to set up their Diana 6ly when they press more upon Peopl's Consciences such Observances as they themselves cannot but acknowledge have been omitted by such as truly feared God and improved themselves in reall grace Nevertheless while they call not at all to the great things of the Gospell such as dying to ones self falling of from the World i. e. The Pomps and Vanities of it getting into that Meek Lowly Obedient Self-denying Loving Spirit which is the Destinguishing Character and Ornament of a Christian 7ly While they decline the Company of such in whom appears much of the true Spirit of Religion and are really acquainted with the ways and Workings of God upon the Hearts of his choycest ones merely because they differ a little and that Conscienciously from them in some few small Punctilioes 8ly When they do not quietly Submit to what is required by Superiours in every thing where there is no apparent harme In these particular Instances of want of Moderation I have dealt very Impartially Not forbearing one Party more then another and purposely Declined meddling with Superiours Whom we have nothing to doe with as well upon Principles of Conscience as Prudence Now this want of Moderation proceeds 1st From Ignorance of the true Nature of Religion Notwithstanding the high pretences made to Knowledge of Scripture or Antiquity Religion does not consist in most things contended about And it may be its designe might as well be carried on without as with them 2ly From an high conceit of their own knowledge For notwithstanding this their Ignorance herein they think that they understand themselves bettet then others 3ly From an over-doating upon their own Opinion as the Birth of a better Informed Judgment then ordinary And their own two 4ly From an Ambitious desire to have their Vnderstanding approved and Applauded by others When they really declare they prefer their own Judgments before all others whilst they conforme to it Stear themselves by it Whereas those who say or do otherwise do Tacitly condemn them either as weak or inconsiderative Persons 5ly From an unaquaintance with the Life of Religion and a gross neglect of the main Duty 's of it to make a mends for what they over do in the outward Cerimonial part of it 6ly From a mistake in the true nature of Zeale Taking their own Passions and Headiness in a blind way for that regular fervour of Love which is directed by a clear understanding and sober Wisdom in an Illuminated Mind Hearing Zeal commended they rush into a turbulent motion while they think to decline that Luke-warmness and indifferency which the Wisemen of the World practise to save themselves 7ly From want of due consideration of the Blindness and Weakness of Mens minds Together with the Obscurity and Intrecacy of the matters of Religion which would make one make due allowance for their Brothers frailty And bear more with one anothers mistakes 8ly From an Inexperience in the way God ordinarily takes to bring Conscientious Persons into the knowledge of the Truth which he does not all at once but by degrees so that one may be Ignorant of their Duty and erre in many things 9ly From forgetfullness that they themselves have Erred and stood in need of that Toleration which they refuse to grant to others 10ly From a false perswasion that any one may Believe as he has a mind himself which were it true it would prove a fine easy way for avoiding of Suffering whatever should be imposed Especially if the Opinion be true at every one fancyes his own to be 11ly From want of observing and considering the unquestionable good which is in others But a modest holding out ones own Apprehensions affording them the best light and evidence one has Without Reproaching or Censuring the Person or Opinions of those of a Contrary perswasion is ordinarily for I shall not Determine what God in an extraordinary way may call unto the Duty of a Christian For 1st It 's most sutable to a Christians Temper and Spirit wherein there is all Meekness Lowliness Love and Tenderness which when any Swarve from whatever it be they do be it never so good in its self they do it othere wise then they ought to do Now a meek Person does Naturally forbear what meerely tends to provoke others an humble Soul is ready to suspect his own Judgment And to believe another may vnderstand himself as well if not better in that business than himself a Loving Heart is very loth to displease when there is no need 2d It is an advantagious Representation of Religion to Standersby that are Strangers to it Men ordinarily measure not the worth of Religion by the high commendations that are given it but they observe what Good it does how it betters them makes them of a more truly Noble and generous Spirit then others Now for those that profess highly Christianity and that in the Loftiest Strain of it to manage their differences one with another with less calmness than Phylosophers could do What a Reproach is this to Religion Is this the way to make it look Lovely Will this Convert a Jew or
in more need he should make to thee Art thou sure he is in the wrong thou in the right how knowest thou this thou thinkest thy self in the right so do's he Thou art confident it may be so is he Thou producest Reason and Scripture so dos he thou alledgest the consent of such and such learned and good Men whom thou greatly accounts of he do's no less Hast thou studyed and prayed for the finding out of the truth he has done so too Hast thou suffered in Testimony to what thou Judgest truth If he have not done so thou knowest not but he may be ready to do the like when God calls him to it Obi. Why but it is a dangerous Arrour Answer How knowest thou it is Canst thou shew wherein the danger of it lyes 2ly Grant it be so thou hast more need to pitty him then to quarrel with him thou hast more need to deal with him so as thou mayest best hope to bring him out of his Errour Thou oughtest to take care least by thy passionate and untoward management of the Cause of Truth thou give people occasion so to loth it that they Chuse rather to fall in with the others errours Que. But would you not have us to be Zealous Answer Yes as Zealous as you will but I would first have you to understand what for I would not have you to run without your Errand as Zealous as you will but I would have you remember that venting of Pride and peevishness in Religion Loving and admiring and violently propagating your Opinions and ways is not Zeal As Zealous as you will but first let Zeal begin at Home let it burne up your Pride and Earthliness and frowardness and then when this Smoke is gone the light of it will serve you to guide the heat of it by Alass Men talk much of Zeal but there is less true Zeal in the World then there is true Love there is as much want of Zeal as Vse of it and it must First be got before exercised and put forth the same spirit enclines to Moderation that Enclines to Zeal Vse 2. Labour for a Spirit of Moderation A meek lowly and tender Spirit It s hard practising a Duty when it thwarts Nature this is a lovely God like Spirit were it not for this in what a sad case were we who hourly try Gods patience by greater provocations then mistakes amount to Vse 3. Condemn not any for putting that Duty in practise which you allow your selves in the neglect of If you will not be moderate your selves be not angry with those who in Conscience to God desire to be so smut them not with odious Names Vse 4. Whatever ill usage thou meetest with from the World be not discouraged in the due practise of Moderation Consider it is thy Duty and though Men may reproach and Curse thee for it the blessing of a peace maker shall be upon thee from the God of Heaven I know such is the madness of the World they are ready to quarrell with every one that will not engage with them in their Contentions one against another and he that goes about to part Two opposite Partyes provokes both against himself and seldom goes away without blows from either But count it no new and strange thing to be used as the Men of God have been used before thee Continue thou in Gods work still and he will answer the damage that accrues thereby to thee Vse 5. Judge those the best Christians who being Consciencious in all other dutys do not neglect this It shews a Christian Spirit it is an Argument of the Wisdome from above Which is pure Peaceable 6ly See thou hast more Cause of humbling thy selfe then Glorying If thou hast neglected Moderation thou hast omitted a Duty deceive not thy selfe nor vainly hope to delude God by putting a good Name upon a bad practise and Calling that Zeal which God Counts Hellish Fury 7ly Conclude not there is most of Religion in such as seem the eagerest all violent heats speaks not so much strength of Nature as the oppressition of some Distemper Let not any by Sin gain the reputation of being more then ordinarily Pious 8ly Learn the Wisdome and Justice of true Religion which requires such practises from its professors as tend most to promote and secure what all generally desire and that is peace to obviate the Slanders cast upon it by the worldly wise that it disturbs societys But 2ly A Christian ought to be moderate about the Concernements of this Life the Comforts and conveniencys Health Wealth and Credit Lovers and Friends c. In these people are then immoderate when they let out their Affections too much upon any of these giving them a greater share in their hearts then of right belongs to them That we love these at all is no fault they being the good Creatures of God But that we love them otherwise then we should more then we should here is the Immoderation As 1st When we love them more then God himselfe the Gift more then the Giver whatever it be in any Creature comfort whatsoever that we find any favour and relish in any chearing and warmth by It is but a drop a spark a ray of that goodness which is in God and is used by God as a bate to allure us to himselfe In whom alone the Fountain is to be found who alone is able not onely to content but satisfye us Now then we love these more then God when 1st We take more care and paines to procure these to our selves then to win the favour of God 2ly To secure these more then we do the Love of God 3ly When we can be quiet without God while we have these let God hide his face forbeare his visits withdraw his directions and Consolations no matter for all this provided Health lasts Mony comes in the World gives us its good word and Friends their smiles 4ly When God himself cannot please us without these let him reason the case with us as Elkana with Hannah am not I better to thee then ten earthly comforts Our hearts are so hardned in sorrow for being deprived of these we mind him not but go on grieving and fretting still 5ly When we will not give God leave to deny us these to Strip us of these as he shall Judge it meet but we will either have our own will in these or we repine at him quarrel with him take no care to please or serve him But 2ly We are then immoderate when we love these more then Grace which being the Life Health Strength Beauty of the Soul a Divine participation and resemblance a reall Substantiall Solid Lasting Good Is of greater worth much more desirable As 1st When we Grieve more deeply for our want or losse of these then we do for our weakness or decay of Grace It 's a trouble to us that we have not some outward comfort we formerly had or at least hoped for and still
Godliness in his Family and if this should fail it will not Justify him at the great day when the Impartial God enquires how comes it to pass that thy Wife thy Child thy Servants were so grosly Ignorant of God And by reason of this are now like to be as Extreamly Miserable to say then alass Lord the Minister did not teach them as he ought If it be so as thou sayest will his Neglect of his duty Excuse thy sin while thou Neglectest thine or rather will it not agravate it that when thou plainly seest the danger to be so Extreme great with those Poor Souls that Perish they must in all likelyhood unless thou took due care and paines about them to save them seing none else Would heed them thou seest them take the directest Course unto utter destruction and yet for all the Love thou so much pretendedst to them never hadst the pity to their perishing Souls as once to aske them that serious Question what mean you know you whether you are going The School-Master should preserve saving Knowledge among his Scholars Has he not such Advantages by the awe that he has them in to mould their tender years almost what way he pleases which few else have Has he not them then under his instruction and discipline when they are not onely docible but pliable also And can he satisfy his Conscience and Answer it to God if he Improve this opportunity no further then to instruct them well in the grounds of Languages arts and sciences If he bring them under the precepts of morality and civility so that they can Command their passions and appetites and evidence their good breeding by their seemly and sober behaviour in every thing when in the mean while he do's no more to the saving of the Soul by bringing it to the true Knowledge of God in Christ then as if his Scholars carried no such things about them or they were onely concerned in the advantages of his life If one of these Poor wretches should meet his Master at the great day and say O Master I am undone and I may partly thank you for it while I was with you in my tender age before Custome in Sin had hardened my heart I had then some tenderness of Conscience and if you had but then at spare times minded me of my sinfull miserable Dangerous state you might then have put me in such a way as would have saved me from this Endless Torment I am now Entering into what will he be able to returne to this Nor 2ly Do I say it is the Ministers duty to preserve Knowledge Meerly by his Lips No his very life should be a continuall Sermon and in that he should let People see Knowledge digested into practise and good instructions exemplified before their eyes For how can he Expect that the People should believe him who Evidences by his Contrary practise that he do's not believe himself or whether is it more Likely they will follow him the way he points or the way he walks He tells us indeed that it is our duty to do so and so and frights us with dreadfull dangers if we do otherwise but certainly he do's not think as he Speaks for then he Would never do contrary Sure he loves himself as well as he do's us and he knowes what is good for himself and what is good for him can never be hurtfull for us But this I say one of the great dutys of the Minister is to preserve knowledg and right apprehensions in People agreeable to the very Nature of the things and firm Perswasions of the rectitude of these Apprehensions so as to be duly affected with those and to be Powerfully Actuated by them If ye aske what Knowledge The resolution is easy out of the very text that Knowledge which would Effectually restrain People from those practises which did greatly provoke the Righteous God against them And I pray you what do's skill in variety of Languages avail to this will it reform Lives and save Souls and Maintain Peace and order and Charity to puzzle an Ignorant auditory with Sentences of Latin or Greek either out of Heathen poets or Philosophers or out of Fathers Schoolmen or Councells that they do not the least understand Or if they did they know not how far they are to be heeded Will God be better served and superiours more obeyed and Corruptions more mortified and graces more exercised and Afflictions better Improved and our brethren more loved and helped in the way to Heaven by the Ministers making a business of it to Perswade his auditours that he has a little Learning 2ly Out of the very nature of the thing Is not that Knowledge to be Preserved by the Minister which is the most proper for a Divine who is to speak as the Oracles of God to Commend himself to the very Consciences of his people not to their fancies and humours To discourse of the Nature and properties and simpathies and Antipathies of things the magintude Motion influence of the Stars the situations distances and Temperature of places c. This may be proper for a Philosopher to discourse of the Intregues of Government for a statesman but what is this to a Divine whose Business is to save the Souls of poor people if it be possible however to bring them to as great an outward Reformation as may be And to keep up the honour of God in the World and to secure the peace of societies by principles of Conscience and to help Gods afflicted ones to bear up under their heavy Crosses by those Comforts which the World is unacquainted with and to teach those who are upright hearted to make a wise Improvement of all Advantages of providences c. If ye aske what Knowledge serves these ends there is 1st The Knowledge of God Letting people know what an Holy God he is that he cannot endure that they should allow themselves in the Least impurity of flesh or Spirit a Righteous God who will render to every one Impartially according to their wayes without any respect of persons a Mercifull God who will pity humbled penitents in their miseries be they never so sinfull A good God who well deserves to be Loved with the whole heart and Soul A dreadfull God who will be greatly feared by all those who are not stark mad so as with their eyes broad open desperately to run upon their ruine A wise Powerfull Alsufficient true faithfull God who never yet did faile his people in any case where they solely relied upon him but has helped them and do's help even then when the World concludes there is no help for them in God and they themselves do much question whether there be or no. In a Word that he is a God who Made Heaven and Earth and do's oversee continually all Persons and Affaires in them be they never so Secret and he rules and disposes of them all every way as he pleases without
in our Souls which formerly they had and hereby the Soul is more easily to be reduced under the Command of Christ and under The law of the Spirit of life which is in Christ 4ly We keep close under the influences of the Quickening Spirit All life is from God and the nearer we are to God the nearer we are to life Now the distance we are in at any time from God is not of place but of state We cannot possibly be any where where God is not present for God Fills Heaven and Earth Jer. 23. 24. But he is not present to us we have no sensible Experience of his presence in us because our minds are averse from him The way then to find and feel the warmth of the Sun of Righteousness is to turn to it not by Changing our place but by Changing the posture of our Soul our backs are towards God while we follow our lusts then we turn to God when we put our selves in the way of duty 3ly As a condition upon which God has suspended the giving of life Eternal life being the gift of God he may give it out unto whom he pleases upon what termes he pleases Rom. 6. 23. And that he has made Obedience the termes of Eternal life is euident Christ tells the young man Mat. 19. 17. If thou wilt enter into life keep the Commandments Paul Saith God will render to every one according to their works to them who by patienâ— Continuance in weldoing seek for Glory and Honour and Immortality Eternal life Rom. 2. 7. John saith Men come to have right to the Tree of life by doing Gods Commands Rev. 22. 14. The difference betwixt the Old and New Covenant do's not lie here that the one requires works and the other do's not But they both require works onely with this difference the Old Covenant requires good works from us to be done by our selves the other requires good works in us to be done by the Spirit of Christ And therefore by our Works we shall be tried at the great day whether we be fit for life or we be not As is evident Mat. 25. Vse 1st Is there a way to life then none are excluded by God from Eternal life seeing God has not set this where it cannot be come at but has left a way to it which who ever take cannot miss of Eternal life There is a way to Eternal life this way is declared what it is and how it lies we are loudly called by God into this way Continually called by all providences and Ordinances Now Therefore if we will not take this way and for want of taking it ruine our selves can we say that it is Gods fault that we come short of life Can we clear our selves either by pretending ignorance as if we knew not the way when the Lord has shewed thee O man what is good And what do's the Lord by God require of thee c. Mic. 6. 8. Or by pleading Impotence we could not walk in it this cannot be for if it be a way it must be passable And though we cannot walk in this way of our selves by our own strength yet by the help of God we may and God is Never backward Seasonably to give in Convenient help to those who heartily desire it of him 2ly Is there a way to life let every one take heed how they come short of life had mans case been desperate and now that he has once fallen from life there were no more possibility of his return to it again then there is for the Devils there being no way left to life for them it would have been a troubling our selves to no purpose should we have striven to get to life What vse could there be of any cares or Endeavours in such a case All would have been superfluous But now that there is a way to life a way opened to us by the Blood of Christ and we may attain to life if we do but for our selves what we might and ought we are greatly concerned to look to it that we come not short of life for all this through our own unbelief carelesness and sloth It is sad to lose life and to be vtterly and everlastingly undone for want of it But it will be far sadder to lose it when it has been prepared and offered a way has been made to it and the way declared and we called into it Be the good never so Valuable that we come short of the Evil never so Intolerable that we are plunged into yet if the one could not be by us attained the other could not be by us avoided we Comfort our selves with this that how greivous soever our Sufferings be yet it could not be helped But as the case is here if we lose life and plung our selves into an endless Death we shall be vtterly deprived even of this Comfort we can never be able to say that it could not be helped there was no Remedy it could never be otherwise then it is No then we shall be made to Remember and to Acknowledge that it might have been far otherwise we might have been as full of Happiness as we are now of Misery had we but taken the right way and that we Missed the way was not so much Ignorance as Willfulness or at the best Carelessness This is that which will make Hell-fire burne hotter and its pains Torment more intolerably when we are made to Remember what Fair warnings we had against it how we were told that the way we took was the ready Road to it how we were seriously invited and that frequently into another way which we were assured would lead us into a state of as great Blessedness as we were capable of Doct. 2. The Enterance into the way of life is through a Gate a strait Gate If ye ask what Gate is this it is the Gate of Regeneration for this is the passage through which we turne out of the way of destruction into the way of Salvation while we are in our old nature our motions are Earth-ward and Hell-ward for that way do our Inclinations lead us But when we have attained a new nature a divine nature our bent is altered and by this we are carried Heaven-ward and God-ward our outward man is kept within bounds by the Law and our inward man is Enlarged and Raised carried towards those things which are Spiritual and Eternal by the Spirit Qu. But what is Regeneration which is the Gate into the way of life It is such an alteration wrought in the Soul by the powerfull operation of Gods Spirit whereby the Soul which was Dead in Trespasses and sins Passes from Death to Life 1 Joh. 3. 14. It comes to have new Senses new motions It comes to have different apprehensions from what it had before Wealth Honour Pleasures it counted things of Worth and use now it looks upon them but as vanity and vexation the ways of Sin it looked upon as wayes of
by sense and if they may have ease for the present they care not what Extream misery they plunge themselves into afterwards 4ly They please themselves with some Slight hopes of doing well to Eternity because as to the Externall part of Religion they do as the best do and they differ much from the generality of the World who pretend to mind nothing but Earthly things therefore they presume they shall be a Difference between them at the great day and seing here they separate themselves in some sort from those who are openly loose and Wicked God will Separate them hereafter also Now men like it very well when by an easy Piece of Formality they can get themselves raised unto Hopes that it shall be well with them when this short Vncertain Life is at an end and can withall freely indulge themselves in the Enjoyment of whatever Pleasures are here below Vse Though by our Religion we may raise some Building for our selves if it be not such a Building as will afford us Comfort in the Greatest distress we can be in on this side the Grave either during this Life or in Death such as will do us good after this Life assuring us of Heaven and securing us against Hell we have little reason to rest here Indeed it is observed in all ages that it is some of this Building that undoes most as Christ in his time Observed that the Publicans and Sinners were in a fairer way then Scribes and Pharisees S. Mat. 21. 31. Not that hearing reading praying c. hinders men from Heaven but the Resting in these Duties doth when men pride and please themselves in these without pressing after something which is higher and better then these When men Build by their Religion and Build nothing to purpose they Ruin themselves by it When men have either no Religion at all or set nothing by their Religion they are far more easily wrought upon they are more ready to Consider truth when it is proposed and to submit unto truth when it is discovered Nothing but an Extraordinary Vivification of Christ could take S. Paul off from that Religion which he had profest and found advantage by Phil. 3. 7. What things were gain to me those I counted loss for Christ Had not Demetrius found some Worldly advantage by the Religion he also professed he would never have to pertinaciously adhered to it and so stifly have opposed S. Paul when he acquainted him with a better Acts 19. 35. Doct. 2. They that only hear Christs sayings but do them not do only Build on the Sand that is they Build without a Foundation or on such a Foundation as will last but for a little while For 1st The Credit they get upon a Religious account has no Foundation they are not Really what they are taken to be though they have a form of Godliness they are without the Power of it if they do not deny it 2 Tim. 3. 5. Though they have a name to live yet they are Dead Rev. 3. 1. 2ly The Advantage they make by their Religion as to their Trades or Marriages has no Foundation All the ground there is for their being better Customed and more Desired then others are is their being supposed to be such as truly fear God when they are far from that Fear 3ly The Quiet they have in their Consciences is without Foundation It is only grounded on a Mistake that their Hearts and Lives are far better then they are that their Condition is a great deal safer then it really is 4ly The Hopes they have of Heaven and Happiness is without Foundation If they have any Grounds for these it is either because they suppose that all who Profess Religion shall go to Heaven and if so then will Judas and Simon Magus also for they were great Professors in their time or else they suppose that there is some Reason for their going to Heaven when others are excluded thence whereas notwithstanding that Profession they still have as Vile natures as any have Now thus it must needs be because there are but two Foundations on which to raise and continue any of these advantageous Buildings and both these are wanting in Men who Hear Christs sayings but do them not 1st Read Goodness within And this can in no wise be where there is no Change of Nature and there will never be any change where Christs words are only heard but never heeded The main Drift of all Christs Discourses are to bring unto Regeneration and this men will never be brought unto by a bare Hearing of Christs words There must be a Vehement striving of a mans Spirit and a potent work of Gods spirit upon the Soul before any can be brought to this Let men hear or read the Counsels Commands promises and Threatnings of the Gospel never so much if they be not hereby Excited unto the great Work of Believing S. Joh. 6. 29. Which is a laying hold of Gods power for the Cleansing of us throughly there is nothing of Worth and Goodness which may be a Foundation of outward Love and Esteem or of Inward peace and hope Good nature and good Parts good Morall qualifications and a fair profession of Religion will not serve here 2ly Gods peculiar favour It is God alone who gives Repute and Honour who raises Friends that shall be ready to help us when we stand in need When a mans wayes please the Lord he maketh even his Enemies to be at peace with him Prov. 16. 7. It is he who speaketh True peace to the Soul he Challenges this as his Prerogative Isai 57. 19. I create the Fruit of the Lips Peace Peace to him that is far off and to him that is near saith the Lord. Hence this peace is called the Peace of God Phil. 4. 7. The peace of God which passeth all Vnderstanding And God the Author of it is called the God of peace 1. Thes 5. 23. The very God of Peace sanctify you wholly When he giveth quietness who can make Trouble Joh. 3. 29. It is he who begets hope in his People if any be Begotten again to a lively hope it is by the God and Father of our Lord Jesus Christ 1 Pet. 1. 3. Blessed be the God and Father of our Lord Jesus Christ which according to his Abundant mercy hath Begotten us again to a lively hope by the Resurrection of Jesus Christ He is the God of hope Rom. 15. 13. Now the God of hope fill you with all joy and Peace When the Lord Roars out of Sion all other hope which is not of his Raising quite fails Joel 3. 16. The Lord also shall Roar out of Sion and utter his Voice from Jerusalem the Heavens and Earth shall shake but the Lord will be the hope of his People we must not Expect then that any of these Advantages should last when we have them only by Gods Common Providence not by his Peculiar favour Vse Let men please themselves never so much