intima quadam mirabu◠operatione regenerat quafi de novo ereat infundendo spiritum vivificantem omnes animae facultates novis qualicatibus imbuendo Christ in saving of a Soule from sinne workes powerfully and irresistibly overcoming all opposition whatsoever whether within or without us 3. i Thes 2. Ad hoc ipsum opus regenerationis habet se homo passivè neque est in potestate voluntatis humana impedire Deum sic immediatè regenerantem In Christs first worke of Grace upon the Soule the Soule is passive 4. k De Conversione qua denetat actionem bominis c. Pradictam conversionem sequitur haec nostra conversio actualis Deo proliciente ipsum actum credendi convertendi ex mutata voluntate quae acta à Deo agit et ipsa convertendo se ad Deum et credendo hoc est actum suum vitalem eliciendo Man by his fall into a State of sin hath wholly lost all ability of will to any spirituall good accompanying Salvation So as a naturall man being altogether averse from that good and dead in sin is not able by his own strength to convert himself or prepare himselfe thereunto When God converts a sinner and translates him into a state of grace he freeth him from his naturall bondage under sin and by his grace alone enables him freely to will and to doe that which is spiritually good Conf. of Faith by the late Assemb at Westminster cap. 9. Yet no man is converted or sanctified against his will but Christ worketh upon the soul by inclining the will of unwilling making it willing Ps 110.3 5. When Christ drawes effectually the Soule comes presently and infallibly yet not by compulsion but willingly Cant. 1.4 Draw me we will run after thee 6. Drawing is Christs word coming is the Soules act done in the power of Christ effectually moving Obj. If man be meerly passive in the work of conversion and no man be able in the use of any meanes to convert himselfe but Grace is of the Lords immediate infusing to what purpose is it to heare the Word or use any other meanes to attaine Grace more than to sit still and doe nothing at all And to what purpose doe Ministers preach the Word Answ 1. The preaching of the Word is Gods ordinary meanes for the converting of Soules Psal 19.7 The Law of the Lord is perfect converting the soul Rom. 10.17 Faith cometh by hearing and hearing by the word of God And God who hath ordained the meanes hath bound us to the use of them for as the Word and Mans indeavours can availe nothing without the Spirit so the Spirit will not worke where the Means is rejected It is God onely that gives the increase but his Pauls and Apollo's must be planting and watering Concerning the sowing the seed of the Word we may say as Solomon in another case Eccles 11.6 In the morning sow thy seed and in the evening withhold not thy hand for thou knowest not whether shall prosper either this or that or whether they both shall be alike good Ministers are Gods Husbandmen and People are Gods Husbandry or as the field in which this seed is sown 1 Cor. 3.9 it is the Ministers worke to sow and Gods to make the ground fruitfull Ans 2. The lesse able we are to work grace in our own souls the more careful we should be to wait upon the Lord of grace in the use of the meanes of grace The blind and deaf and dumb in the Gospell waited the more diligently upon Christ for help because they could not have help any otherwise than by his speciall divine power they waited in the way that Christ came and so must the soul that would have spirituall help wait upon Christ in the way that he comes which is the way of his Ordinances Obj. But is not the outward teaching to be layd aside Is it not said Jer. 31.33 34. This is the Covenant that I will make with the house of Israel after those dayes saith the Lord I will put my law in their inward paths And they shall teach no more And doth not the Author to the Hebrewes interpret it of the dayes of the Gospel and say expressely they shall not teach Heb. 8.10 11. Must we not then wait only for the inward and immediate teaching of the Spirit of God Answ 1. The Lord intended not the laying aside of outward teaching for Christ himselfe went up and downe preaching the Gospel before his passion he taught his Disciples also after his resurrection as appears Ma. 28.18 Mar. 16.14 ad 19. Luk. 24.36 to 51. He gave a new Commission to his Disciples to goe teach all Nations Mat. 28.19 20. and promiseth to be with them and with those that should succeed them in the work of the Ministery to the end of the world And he who is the chiefe Sheepherd committed the feeding of his flock to them John 21.15 16 17. The fruit of his Ascention was the giving of Apostles Prophets Evangelists Pastors Eph. 4.11 12. and Teachers for the perfecting of the Saints for the work of the Ministry And we must not be so absurd as to thinke that Christ by his owne practise and commssion to others contradicted the Prophesies I came not to destroy the Law or the Prophets but to fulfill saith Christ Mat 5.17 Answ 2. The teaching of this Doctrine is a self confutation to the Teachers for if no man must teach another then they that are of this opinion must not teach it others but must leave God to teach them that as well as other things Answ 3. But to inquire more strictly into the sense and meaning of the place we must note that the Author of this Epistle comparing Moses and Christ together preferres Christ in all things above him and comparing the internall efficacy of Christ with the external administrations of the Law shews that Christ was the substance of those shadowes in the Ceremoniall Law and that from Christ onely was Grace derived to obey sincerely the Moral Law according to those words Ioh. 1.16 17. Of his fulnesse have all we received and Grace for Grace For the Law was given by Moses but Grace Truth came by Iesus Christ Which being well understood would be a good Commentary upon a great part of the Epistle to the Hebrews The great error of the Jews was their resting in themselves and the Letter of the Law They had the Ceremonial Law and resting in those types and shadows looked not with an eye of Faith to Christ the Antitipe who was the end and scope of the Law and alone able to take away sinne as pertaining to the Conscience They had also the Morall Law written in tables of stone and rested in their own strength according to the Letter of the Law and thought to expiate their defects by those carnall offerings as Paul plainly and largely declares if we compare Rom. 9.31 32 33. with the
meanes of pleasing God and saying It is not This but That when it is indeed both This and That and both are links of the same Golden chaine inseparably conjunct 3. By pretending an humble abasing of man as if we must disesteem Sanctification because it is in our selves and the works of it done by our selves But indeed it is our selves that Christ meaneth to cure in our selves he dwelleth by faith our selves are the habitation and temples of his Spirit and it is our selves whom he will perfect in Glory for ever and our selves by whom he will be praysed and honoured Is grace the lesse grace because it is in or upon our selves If God had thought that all the goodnesse that is in any besides himself or all the good that is done by any other had been derogatory to his glory he would never have made any creature nor made use of any or else he would not have made them good Is the goodnesse of a Watch a dishonour to the Watchmaker or the beauty of a House dishonourable to the Builder Will God bring men to Heaven and to perfection of Holinesse at so deare a rate that we may then dishonour him by being personally perfect They that digest this unhappy doctrine are unlikely to give God the glory of his works and particularly of this excellent part of his grace 4. Another engine to destroy Sanctification concurrent with the former is the pretended advancing of Christ and Free-grace as if Christ within us were no Christ and Sanctfication were no part of Free-grace Or as if to deny Christ our love and obedience were to advance and honour him Or to Love and Prayse and obey him were to dishonour him The vanity of these delusory conceits is by Reverend and deare Brother plainly judieiously and solidly discovered in this following Treatise neither clouding the free Remission of sins by extolling mortification and holy living as the Papists nor laying our recovery wholly in relative changes and all our righteousnesse in meer reputation as the Libertines doe seeing it is by the right apprehensions and considerations of the Understanding that the Will must be rectified and the Affections elevated and sound Doctrine is the meanes to sound Apprehensions I may groundedly perswade thee Reader that by a diligent and faithfull perusall of this Treatise thou art likely to receive an addition to thy Sanctification while thou shalt read and consider of its Excellency and Necessity and to be more freed from sin while thou considerest the Desirablenesse and the way of that Freedome Read therefore and consider and the Lord give his blessing So prayes London Decemb. 21. 1654. An unworthy Servant of Christ for the promoting of the Faith and Holinesse of his Chosen Rich Baxter The AUTHOR to the READER Christian Reader IT is generally and truly observed That Civil warres are far worse than with a Forraigne nation for they are more violent and more destructive which party soever prevailes the Publique is a loser and such victories leave small cause for triumph Sad experience in this nation tells us that there have been more desperate military ingagements in those few yeares of our late warres than have been in twice the time between other warring nations And how destructive they have been both to persons and estates the sensible Countrey will pathetically tell any man if he need information Oh how many gallant English Champions slain how many fair Buildings burnt pulled downe and vast Estates ruined And where is the man almost if he had an estate before that is not a great loser But there is another Civil Warre that is yet remaining of more dangerous consequence although the multitude are not as sensible of it as of the former and that is the discord that is even among brethren in spirituall matters who yet agree in the fundamentals of the Faith This Warre as it hath the like violence so is it more destructive in the Church than that hath been in the Common-wealth How many poore soules have been destroyed and Churches ruined and what Christian almost if he will but faithfully cast up his account but hath been a great loser by it in his spirituall estate How sad is it to see Protestants not onely of the same Nation but of former intimate and indeared acquaintance write more bitterly one against another than an ingenious Protestant would doe against a Papist He that doth but read our modern English controversies will finde among many of them I dare not say all such personall aspersions and reflexions criminations and recriminations false charges and foule mis-interpreting of one anothers writings that a third person who expects to read somewhat of the Question controverted findes so much written adhominem that there is but little ad rem I am sorry to see how much gall many godly men put in their ink A man would be also ashamed to see how some that oppose other mens writings do so farre wrest their words from their meanings yea go so far wide both of words and meanings that it must be either through notorious wilfulnesse or ignorance that they so misreport them if through wilfulnesse how great is their sin if through ignorance how unfit are they to write Controversies How sad is it that some of good abilities spend most of their time they can well spare and more too from their necessary work of the Ministry in studying and writing some small Controversie in comparison of many more weighty Truths and thus imploy their talents for many yeares in the best of their age in which time they might have done the Church of God good service by some more profitable Tractates Had they bent that force against the Kingdome of Satan and Antichrist which they have done against their Brethren to the rending of the Church their labour had been worth the owning which now grieves them because they see it so much slighted Well may I say in this what was ill spoken in another case Quorsum perditio haec Why is this wast Wast of time wast of taelent to the wasting of each others reputations yea to the wasting I fear of most preious grace in the Antagonists themselves which is worst of all to the wasting of the Church Our Saviour tells us A Kingdome divided cannot stand And had not our late Wars through Gods mercy soon ended we should have seen those of us that had survived the saying sadly fulfilled in our selves But how dolefull a sight is it to see the Visible Kingdome of Christ himself in this Nation so miserably divided and though the war of Field and Garrison be ended yet the war of Presse and Pulpit is as hot as ever Alas that in this sense we so truly deserve to be called the Church Militant And I have little hopes to see it ended whilst I live And if it proceed as hotly and destructively as it hath done hitherto which we have reason to feare judge what Church-desolation is like to be before
inquit scimus ex parte prophetamus cum dutem venerit id quod perfectum est quod ex parte est evacuabitur Deinde ut quomodo possee aliqua similitudine ostendere quantum ab illa quae fatura est distet haec vita non qualiumcunque hominum verum etiam qui praecipua hîc sanctitate suut praediti Cum essem inquit parvus quasi parvulus sapiebam c. Aug. de Civ Dei lib. 22. cap. 29. and upon the whole man at the great resurrection then shall the whole man be wholly perfect perfect Soul and perfect Body united together and when they are brought to the heavenly Canaan the Canaanites shall be no more in the land as thornes in their eyes and goads in their sides no more arising of sinne in the Soule no more imperfections cleaving to their Seraphicall Hallelujahs nothing wanting that may be further desired to the compleating of their happinesse Thus Christ is not like a foolish builder that laid a foundation and was not able to finish it but he layes the foundation and carrieth on the building of grace here which he compleatly perfects and beautifully adornes in glory hereafter In this great work of saving his people from their sins Christ is all and in all He is all Meritoriously purchasing grace for them He is all Efficiently working grace in them He infuseth grace preserveth grace increaseth grace and perfecteth grace He is not like unto Moses that brought the children of Issrael out of Egypt and died when he came neere to the borders of Canaan Nor like unto Joshua that brought them into Canaan but began the work where Moses left But both of them together will more fitly typifie the work of Christ our Saviour a Ipse Christus is propriè est qui nos vocat fide vesipiscentia donat ac credentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justificat regenerat vivificet servitque in vitam aeternam Zâ—nch de dispens salutis per Christum Thes 17. who brings his people out of bondage from under their hard taskmasters leads them safe through the wildernesse of this world and peaceably setleth them in their everlasting rest having subdued all their enemies under their feet Quest But why are we not perfectly saved from sin by being wholy Sanctified at once even at our first conversion Answ 1. Some say this is done for the greater exaltation of Gods free Grace to make us the more sensible of what he hath done for us that we may have no cause of glorying in our selves but may give all the glory unto God But this Answer seemes to me to be of no great force For had we bin Sanctified wholly at once the work would have been no lesse of grace then now it is there would have bin nothing of our merit in it If a Physitian should undertake freely and upon his own care and charge to heal a poor sick person who is not able to give him a Fee is it not as free if he thought it fit to cure him perfectly in a day as if he take seaven yeares to perfect the cure Neither should we have bin lesse sensible of what the Lord had done or have gloried the more in our selves or the less in God Yea had we bin perfectly Sanctified all at once should we not have bin the more sensible of so weighty and suddaine a change and have gloried less in our selves and more in God in that state of perfect Sanctification then now we are able to doe in a state of imperfection We set up our own and diminish the due praises of God our Saviour till we come to a state of perfect holinesse 2. Neither dare I adventure to say with some that this is done to keep us humble and low in our owne eyes 'T is true I know that our daily imperfections are matters of humiliation and the consideration of them should make us the more humble But were we perfectly sanctified we should be perfectly humble and there would be no room for pride Neither doe I apprehend any great weight in what other particular reasons I have seen given for it For I doe not remember any speciall reason given in Scripture It is sufficient that God hath revealed it his will to have it so and we are abundantly bound to be thankfull for our deliverance whether it be sooner or later compleated We lost our stock of grace sodainly and are long in recovering our losse We were wounded in a moment but are not so soon healed Our Chirurgion was able to have wrought the cure in as little time as we made the wound But let us waite the Lords leisure for the healing of our Souls in his own order without too curiously prying into the reason of his method Though the work of Salvation from sin be wholly the work of Christ Instrumentall causes of Sanctification both in Purchase and application as hath been already shewed yet he is pleased to fit and make use of instruments for bringing in and leading on his people in the waies of holinesse The instrument that Christ makes use of in the first Sanctification of grown persons for infants such in whom Grace is wrought are sanctified without meanes is his Word or Gospel Rom. 10.17 Faith cometh by hearing and hearing by the Word of God And the Gospel is called the power of God unto Salvation Rom. 1.16 Our Saviour Jesus Christ hath abolished death and brought life and immortality to light through the Gospel 2 Tim. 1.10 which is termed the word of reconciliation 2 Cor. 5.18 19. And the word which is able to save our Soules James 1.21 And saith Paul to the Thessalonians 2 Ep. 2.13 14. God hath from the beginning chosen you to Salvation through sanctification of the Spirit and beliefe of the truth whereunto he called you by our Gospel to the obtaining of the glory of our Lord Jesus Christ The word discovers our sin and misery Rom. 7. James 2.9 Rev. 3.17 And directs us to the Fountaine of Grace for healing and help Isa 55.1 2 3. Zach. 13.1 Mat. 11.28 29. Ioh. 17.37 38. The Word being but an Instrument workes not without the spirit of Christ which is the Principall Efficient b Instrumentum non movet nisi moveatur as we say The instrument moves not unlesse it be moved As a Sword cuts not without some hand to weild it so the Word though it be sharper then a two-edged sword slayeth not corruption nor converteth the Soule but as it is set home by the power of the Spirit and this may be one reason why the Word of God is called the word of the Spirit Eph. 6.17 Dr. Gouge upon the place gives two reasons why the Word of God is called the Sword of the Spirit 1. In regard of the Author of it 2 Pet. 1.21 2. In regard of the nature or kind of it for it is spirituall and so opposed to a materiall sword made of mettall which may be
Christum vivificetur nullum verae coelestis vitae opus praestare posse Zach. Ep. ad m. Men. de nostra ad Deum conversione the children of wrath even as others Eph. 2.3 dead in trespasses and sins ver 1. they are indeed Christs Sheep but lost sheep e Ovis animal est stolidum ac iners omnium quadrupedum stupid ssâ—â—uÌ„ quod in devia et loca deserta diseurrit et oberrat etiamsi pascita aomi habeat et pabusuÌ„ copiosuÌ„ Eisi à tempestatibus et invibus obruatur non discedit ex loco nisi a pastore abigatur c. Aristot de nat animal l. 9. in a straying condition without the fold of Christ John 10.16 The terme then from which they are brought in this great Salvation is Sin Sathan and the World The term to which is God in holinesse To this purpose speak many Scriptures two I shall mention which speak fully to the matter Paul saith that Christ sent him to the Gentiles to open their eyes and to turn them from darknesse to light and from the power of Sathan unto God that they may receive forgiveness of sins and inheritance among them which are sanctified Acts 26.18 And again saith Paul to Titus c. 2.3 4 5 6. We our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hatefull and hating one another But after that the kindeness and love of God our Saviour toward man appeared not by works of righteousnesse which we have done but according to his mercy he saved us by the washing of Regeneration and renning of the holy Ghost which he shed on us abundantly through Jesus Christ our Saviour The Cure must be according to the nature of the Disease and the Remedy suitable to the Misery which was a departing from God to the Creature which is called two great evils Jer. 2.13 My people have committed two great evils they have forsaken me the fountaine of living waters and hewed them out cisterns broken cisternes that can hold no water The power likewise by which this salvation is wrought must needs be answerable to the greatnesse of the misery It must be a strong arm that rescues a Lamb out of the paw of a Lion It must be no lesse than a Divine f Tu es Deus omnipotens qui justificas impios et vivificas mortuos et mutas peccatores et non sunt Tibi soli possibile est suscitare silios Abrabae de duris lapidibus Aug. Theo. conf par 2. cap. 10. power that raiseth a Soule from death to life and makes it partaker of the Divine nature It is the Divine power that gives all things pertainig to life and godlinesse 2 Pet. 1.3 And it is the same mighty power by which Christ himself was raised from the dead that worketh effectually in them that believe Eph. 1.19 20. The want of Grace in the soul is not a Physicall privation before the habit where the subject is apt and disposed to receive the form but a Logicall privation where the form is excluded and past a naturall power of recovery The generation of a living child is naturall to man and according to nature it is said Abraham begat Isaac c. but the raising of the dead to life is a work above nature and therefore a reall miracle requiring an Almighty power to effect it Our new creation in Christ is a greater worke then our first creation in Adam and our resurrection from sin to newnesse of life is more than the resurrection of our bodies from the grave Christ therefore puts forth his Almighty power to save his people from their sins when he thus workes none can let he workes irresistably the greatest ineptitude and depravity of nature shall be overcome He opens the eyes of them that were borne spiritually blinde and the unction of his Spirit is an eye-salve whereby they are enabled to see and know all things necessary to Salvation Though the will be refractory and the carnall minde not an Enemy only but enmity it selfe against God Rom. 8.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 36.26 Gen. 6.5 he bowes and inclines it and of unwilling makes it willing Psal 110.3 They shall be a willing people in the day of thy power His blood dissolves the adamantine spirit He takes away the hard and stony heart and gives a heart of flesh Though the thoughts and imaginations of the heart be evill onely evill and that continually he reformes them and makes them delight in meditating on his word Though carnal affections be strong and unbridled carrying the minde to earthly objects he crucifies the flesh with the Affections and Lusts Though the holds and fortifications of sinne be strong in the Soule and the strong man armed Satan possesse them and the Elect by nature themselves Psal 68.18 be rebellious also joyning with Satan and warring against their Saviour Christ who is infinitely stronger batters these fortifications spoiles him of his goods delivers poor captivated soules and brings them into a blessed captivity to the obedience of Christ himselfe In a word where Christ undertakes the worke the roughest and hardest stone in the corrupted and confused Masse shall be hewen polished and fitted to the spirituall building and the most knotty piece shall be curiously wrought to a most beautifull statue after the image of God I shall both summe up and further cleer this discourse in these short Propositions following 1. Man by nature g Britan. Theol. Sententia in Synodo Dord Thes 1. Voluntas hominis lapsi nudata est donis spiritualibus salutaribus quibus in innocentiae statu donata fuit ac proinde ad actus spirituales nil jam valet absque viribus gratiae Thes 2. Lapsae voluntati inest non tantum peccandi possibilitat sed etiam praeceps ad peccandum inclinatio De libero Arbitrio Gratiâ brevis est Ecclesiae nostâ—ae definitio Art 10. proposita in haec verba Ea est hominis post lapsum Adae conditio ut sese naturalibus suis viribus bonis operibus ad fidem invocationem Dei convertere ac praeparare non possit Quare absque gratia Dei quae per Christum est nos preveniente ut velimus co-operante dum volumus ad pietatis opera facienda quae Deo grata sunt accepta nil valemus In quibus verbis homini in statu lapsus sive peccati tam vires quam merita negantur ad bonum spirituale Daven De lib. Arb. Gratiae cooperatione is dead in trespasses and sins and hath neither power nor wil to help himself yea he is an enemy to the work of Grace upon his own Soul and therefore stands in need of the effectually working grace of Christ 2. h Brit. Theol. sent in Syn Dord De conversione Thes 1. Deus animos electorum suorum praedictis gratiae suâ— actibus excetatos praeparatos
that may be worth some thousand pounds So is the esteem of most concerning the worth of Christians he that talks most and wordeth it best in all company is the onely man when a weighty serious Christian of fewer words and meaner outside is of no account But the worth of a Christian lies not in a few good words nor in plausible performance of duties but in true and real sanctification from sinne A sincere humble-hearted Christian is worth his weight in gold and I doubt not but one such Christian will weigh down a hundred vainglorious talkers in the balance of the Sanctuary Think not the highest Mountaines are the most fruitfull Land because they overlook the lower Valleys the mountains indeed are most in shew especially at a distance but the lowest valleyes bring forth fruit most abundantly Gifts and Grace compared There is a great deale of difference between Gifts and Graces as I shall instance in three particulars There is the gift of knowledge and the grace of knowledge the gift of faith and the grace of faith the gift of prayer and the grace of prayer There may be oft times is a large gift of all these where the true grace of them is wholly wanting No doubt but Iudas and divers others lawfully set apart to the work of the Ministrie were indued with a large measure of the gifts of knowledge faith and utterance both for preaching and prayer But how farre were they from the grace of either Our Saviour Christ himself gives us an account of many Mat. 7.22 that will say at the last day Lord Lord have we not prophesied in thy name and in thy name cast out Devils and in thy name done many wonderfull works and then will he professe unto them I never know you depart from me ye that work iniquity But true sanctifying Grace is precious in his esteem the grace of knowledge is more precious than any thing in all the world Prov. 3.13 Happy is the man that findeth wisdome and the man that getteth understanding For the merchandise of it is better than the merchandise of silver the gain thereof than of fine gold she is more precious than rubies and all the things thou canst desire are not to be compared unto her Happy indeed are they that have the grace of knowledge when many that are endued with great gifts are and shal be eternally miseable Hel it self is full of large gifts yea the Devils there have greater knowledge than all the Saints on earth The gift of knowledge through the corruption of man puffs up as we see by woful and abundant experience when the grace of knowledge makes a man more humble The mere gift makes a man wise in his own eyes and while he takes himself to be a knowing man he knowes nothing as he ought 1 Cor. 8.7 Seest thou a man that is wise in his own eyes there is more hope of a foole than of him saith Solomon Prov. 26.12 A foole in Solomons usuall sense is one that is wicked and verily there is more hope of a profane person than of him that is well conceited of himself The Gospel took better effect among Publicans and Harlots than with the Scribes and Pharisees for to them saith Christ the Publicans and Harlots enter into the kingdome of God before you Mat. 21.31 And the reason is evident for a profane person is more easily convinced of his sin which is a good step toward conversion and a necessary antecedent to it A self-conceited proud person resisteth God in his message and motions and God resisteth him so that there is as it were an antipathy between them The Pharisees and Lawyers rejected the counsell of God Luke 7.30 and God resisteth the proud James 4.6 but he giveth grace to the humble And the grace of knowledge makes a man humble little in his owne eyes and low in his own esteem shewing him his ignorance wants weakness and the more a man truly knowes the more he sees what he knows not and dare not rashly adventure upon things above his reach Ps 131.1 Lord my heart is not haughty nor mine eyes lofty neither do I exercise my self in great matters or in things too high for me There was likewise the gift of Faith even to the working of Miracles which was nothing in the Lords esteem without sanctifying Grace 1 Cor. 13.2 Thogh I have faith so that I could remove mountaines and have no charity I am nothing But the grace of faith in all that are indued with it is precious 2 Pet. 1.1 And the triall of this grace is said to be much more precious than of gold 1 Pet. 1.7 There is also the gift of Prayer and this furnisheth a man with words and apt composure as to the outward form but the grace of Prayer furnisheth the heart with the sense of its wants and apprehension of the worth of grace and fills the soul with sighs and groans when it wants words to speak its minde There was more of the grace of prayer in that short Petition of the self denying Publican God be mercifull to me a sinner than in many of the Pharisees long prayers and their fastings to boot The Pharisees prayed by measure and the Papists pray by number but a gracious spirit prayes by weight and such prayers are most prevalent Jam. 5.16 The effectuall fervent prayer of a righteous man availeth much Regard not then so much how long thou prayest or what are thy expressions in prayer as what are thy sighs and groans and what the serious sense of thy heart in prayer and supplication The speciall help of the spirit lies in framing the heart with the affections not the tongue with words for prayer as is evident Rom. 8.26 Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered Measure not then the quantity of thy gifts to know what thou art in point of Christianity but try the quality the sincerity and growth of thy grace A little grace with little gifts is of farre greater value than the greatest gifts without grace A small vessel laden with Gold from the Indies is of more value than the greatest ship laden with Coales Salt or such like Commodities Grace lies not meerely in the head but chiefly in the heart and in the feet also of a Christian to wit the habit of grace in the inward affection and the exercise in the outward conversation or course of life together with the actings of the inward faculties 1. In the heart or inward affections Thus according to the tenour of the new Covenant the true grace of knowledge rectifies the heart Jer. 31.33 But this is the covenant that I will make with the house of Israel after those daies saith the Lord I will put my Law in their inward parts and write it in their hearts And 't is the
their dainties and hope we will make no bones of the rest for after we have thus feasted with them a while they may expect us willing to fast with them too seeing Ignorance is become the mother of our Devotion But through the mercy of God though many have surfeited yet it is not become an epidemicall disease Yea blessed be his name he hath reserved to himself for the good of his Church a considerable party of faithful Ministers whom he hath furnished with ability and courage earnestly to contend for that faith that was once delivered to them that were Saints indeed Yea England is at this day furnished with a greater number of godly able and faithfull Ministers of the Gospel than any of the generations of our Ancestors before us or than is found in any other nation throughout the world A second sort of those that hinder the salvation of others are such as are enemies to the Churches Reformation No doubt but the keyes of Doctrine and Discipline are both Christs ordinary meanes for the saving of soules yea the severe censure of excommunication called a delivering up to Sathan is but for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus 1 Cor. 5.5 And the sharpnesse of Discipline as Paul likewise tells us is a power that the Lord hath given us to edification and not to destruction 2 Cor. 13.10 And if so then the resisting of this work of Christ tends to the saving of the flesh and destroying of the spirit directly to destruction and not to edification Bitter Pills and purging Potions are for the health of the body though harsh to the taste and as those that hinder the sick from the means of recovery are plainly accessary to their death so is it in the case of our present Church-distempers How doe some plead the disadvantage of these times as those that cried out The time is not come that the Lords house should be built Hag. 1.2 others are ready to scorne and deride the work as Sanballat and Tobias because of the weaknesse and paucity of the builders But if the work be the Lords as I doubt not but it is he will surely declare that his strength is made perfect in weaknesse Others by reason of their wilfull exorbitances are bent to reject the yoke of Christ as too heavy for them though easie in it self and to say in their hearts Who is Lord over us Oh that such would seriously consider that saying of Christ Luke 19.27 But those mine enemies which would not that I should reign over them bring hither and slay them before me Remember likewise what I lately told you that those that would be free from the reach of Christs Discipline are fitter to be ranked amongst Heathens and Infidells than to be retained and priviledged as members of the Church of Christ 1 Cor. 5.12 What have we to doe to judge them that are without do we not judge them that are within Those that are without indeed are free from the rod of Church-discipline but those that are within ought to be ruled by it 3. A third sort of those that hinder the work of Christ in the saving of his people from their sins are Church-dividers such as cause divisions and contentions in the Church of God The Church is called Gods building and Ministers are called builders in Scripture and the work of edification or building consists in mortizing pinning and firmly joynting the parts together to which the Apostle alludes Col. 2.2 being knit together in love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is metaphoricall and signifies to frame and fix together as Carpenters firmely joyne beames and other timber for the strengthening of their building And if so then unmortizing unpinning and pulling downe for such is the work of division doth not raise but raze the building is the ready way to the ruine and destruction of it The materiall Temple was built by Solomon in a peaceable reigne and by the peaceable and united endeavours of them that laboured in the Building and when Iosiah repaired the decaies of the Temple he gave money to buy timber for couplings 2 Chron. 34.11 But when axes and hammers were lifted up to hew down and knock in pieces how fast was the beauty and strength thereof destroyed And how like is the voice of dividers to the voice of the Sons of Edom who at the sacking of Jerusalem cried Raze it raze it even to the foundations thereof Psal 137.7 The Church also being here in a militant condition is fitly compared to an Army an Army terrible with banners Cant. 6.4 10. An Army in the field though the particular parts of it be committed to the oversight and conduct of severall Captains and other Officers yet are they all one Army under one Generall who gives them all one word and one field-mark whereby his Souldiers may know and owne each other in the Battel and their beauty strength safety and terriblenesse to the Enemy lies in their order unity and cordiall cleaving each to other under their Generall who is Commander of all So is the Church of Christ one body under Christ one Lord Generall knowne by one Word or profession of Faith signed by one Baptisme and animated by one Spirit engaging in one Cause and encouraged with one Hope and by intire adhering each to other all joyntly following the conduct of Christ the faithfull Captaine Generall of their Salvation they become beautifull strong safe and the more formidable to their spiritall Enemies And aptly to our purpose the Apostle exhorteth that we stand fast in one Spirit p Sat hostiū externorum habemus Satis digladiatum pugnatum est à nostris nonne gravissimo vulnere Ecclesiarum nostrarum caeterarum Christi Tempus esse ut illud Pauli recte perpenderemus Quid si invicem mordetis videte ne invicem consumamini Joan. Pistorii Ep. ad Joan Sturm Zanch. Ep l. 1. Phil. 1.27 Those that understand any thing belonging to military Policy know that it is much better to fall upon an enemy in severall Parties than to let them draw up together in one Body much more to take the opportunity when they are full of mutinies among themselves When the Moabites thought that the Kings that came against them with their Armies had fallen one upon another they cryed Vp Moab to the Spoile Had it been true according to their thoughts they could not have had a greater advantage But doubtlesse Sathan doth not mistake his opportunity of making a prey and spoyling thousands of soules by the advantage of our late and present distracting divisions Jerusalem was a type of the true Church under the Gospel When David had conquered the Jebusites taken the castle of Sion and the whole city was united under his government and in one way of worship he himselfe being a type of Christ the King of his Church then was that Psal 122.
If there be one Body one Spirit one Lord one Faith one Baptisme one God and Father of all can those that break all these bonds asunder and cast these cords away from them be easily excused 2. Consider how expresly contrary to the command of Christ this practice is John 13.34 A new commandement give I unto you that ye love one another as I loved you that ye also love one another 3. How expresly contrary it is to that mark whereby the Disciples of Christ are to be known unto all men John 13.35 Hereby shall all men know that ye are my Disciples if ye love one another 4. How expresly it is contrary to that Gospel-frame of Spirit promised in that great Gospel-promise called the New covenant Ezek. 11.19 I will give them one heart and I will put a new spirit within you where onenesse of heart and newnesse of spirit are joyned together 5. Doe not selfe-will'd dividers as plainly reject and slight the most affectionate beseechings wooings of the spirit of Christ as other grosse hard-hearted sinners who stop their eares against the invitations of the Gospel See 1 Corinth 1.10 Now I beseech you brethren by the name of our Lord Jesus Christ that ye all speak the same things that there be no divisions among you but that ye be perfectly joyned together in the same minde and in the same judgement Phil. 2.1 2. If there be any consolation in Christ if any comfort of Love if any fellowship of the Spirit if any bowels and mercies fulfill ye my joy that ye be like minded having the same love being of one accord and of one minde May we not out of these words have divers patheticall arguments but for brevity sake I shall take that if any bowels and mercies as another argument for our consideration 6. Consider then whether these words doe not imply that those have cast off bowels and mercies who by rending and dividing spare not to pull out the very bowels of the Church And when Peter saith 1 Pet. 3.8 Finally be ye all of one minde having compassion one of another love as brethren be pitifull and courteous Doth not he so joyne being of one minde and having compassion one of another so together and loving as brethren and being pitifull that we may conclude that true pitty and compassion are banished away where division and contention possess the heart 7. Those that rend and divide in or from the Church pretend usually that they would have all things reduced to the primitive pattern and most necessary indeed it is that we write after that copy But how unlike is a Church divided rent and torne to that Church that continued with one accord in the Temple praising God being of one heart and of one soule 8. As the Primitive church was the best pattern for a Church so is the example of Christ the best president for our imitation Christ came to reconcile God and man and brake down the partition wall between Jew Gentile making both one and being the chief sheepherd seeks the reducing of all his sheep into one sheepfold But how unlike unto his example is the practise of those that build up walls of partition and separation between Christian and Christian sow discord among brethren and spare not to smite the Lords sheepherds that the sheep may be scattered Will the Lord account this an acceptable piece of service nay is it not an abomination to him See Prov. 6.16 17 18 19. These six things doth the Lord hate yea seven are an abomination unto him a proud look a lying tongue and hands that shed innocent blood an heart that deviseth wicked imaginations feet that be swift in running to mischiefe a false witnesse that speaketh lies and him that soweth discord among brethren The last is not the least of these evils and he that is guilty of the seventh cannot well be free from most of the six forementioned abominations Obj. But it is hard charging so much evil upon this one miscarriage for it is to be feared that many godly men especially in these times are guilty of it Answ The sinne is never the lesse in its own nature because godly men be they of one party or other are guilty of it Murther and Adultery are not a whit the lesse evil because David so eminent a Saint was guilty of them nor Idolatry the more to be pleaded for because Solomon fell to the commission of it nor is Polygamie to be accounted a small sin because many of the godly Fathers under the Law lived in it Yea 't is a greater sin for such as are godly to commit than such as have no feare of God before their eyes The worth of the person will but adde to the weight of the sin and the Lord aggravates the crimes of David Solomon and other of his servants because they were committed against greater mercies grace and light Upon these considerations as I cannot but judge this a necessary reproof so I am bound highly to prize and say blessed be the labours studies and endeavours of those who seriously minde and trace out the way of peace so little known And the Church shall reap more benefit and they themselves more comfort by such endeavours than ever any shall receive by all their ranglings and perverse disputings for things that are of sevenfold lesse consequence than the Church's unity and peace And I doubt not my brethren in the work of the Gospel but your late and continued prayers and endeavours for unity and concord in the Churches of Christ will yeild you more comfort and peace in the day of your account than all that ever you read or shall read of our novel controversies Let us go on then I beseech you and be as zealous for unity and peace as others are for strife and contention and if there be no remedy but we must strive let us strive and pray for the peace of Jerusalem yea let us strive with God in prayer that her walls may be built up and that peace may be within her walls and prosperity within her palaces for they shall prosper that love her A fourth fort of those that hinder the salvation of others from their sinnes are such as are men of evil practises who by their bad examples doe mischief to many Man is of an imitating nature especially in things that are evil spirituall diseases are infectious and this is one maine reason why admonition is required in case of disorderly walking and excommunication enjoyned in case of obstinate scandall because sinfull examples are of a leavening and infectious nature A little leaven leaveneth the whole lump examples of evil are more effectuall for mischief than all the arguments we can use for good upon the soules of men for one that is saved by good instruction from the Word of God a hundred perish by evil example As evil examples are dangerous in all so more especially in these four sorts of persons
is the sanctifying of the heart Circumcision Deut. 30.6 And the Lord thy God will circumcise thy heart and the heart of thy seed to love the Lord thy God with all thine heart and with all thy soule that thou maist live Rom. 2.29 He is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God Consider the foregoing verses On the contrary evil and unsactified hearts are called uncircumcised in Scripture Lev. 26.41 If then their uncircumcised hearts be humbled Jer. 9.25 26. Behold the daies come saith the Lord that I will punish them which are circumcised with the uncircumcised Egypt and Iudah and Edom and the children of Ammon and Moab and all that are in the utmost corners that dwell in the wildernesse for all these nations are uncircumcised and all the house of Israel are uncircumcised in the heart Acts 7.51 Ye stiff-necked and uncircumcised in heart and eares ye doe alwaies resist the holy Ghost as your fathers did so doe ye Circumcision then as you see was not onely a seale of the righteousnesse of faith The Passover The Passeover or Paschall Lamb Exod. 12. was a Type of Christ the Lamb of God that taketh away the sins of the world as it hath been explained before The sprinkling of the blood upon the doore-posts signified the sprinkling of the blood of Christ upon the heart and soule for removing of the filth as well as the guilt of sin which was also signified by other sprinklings and washings of the Law as I shall shew you anon Sacraments extraordinary The Baptism in the cloud and in the red Sea figured the same which is now signified by our Baptism under the Gospel of which I shall speak in its due place The Manna in the wildernesse was a type of Christ who is the bread of Life upon whom whosoever feedeth by faith hath a spirituall life in Christ he dwelling in Christ and Christ in him to wit by the graces of his spirit Christ himself thus expounded what the Manna signified as you may read at large Ioh. 6.48 to 59. Types The Brazen serpent Numb 21.9 with Iohn 3.14 15. was a type of Christ restoring spirituall life as well as delivering from the death of condemnation As Moses lifted up the Serpent in the wildernesse even so must the Son of Man be lifted up that whosoever believeth in him should not perish but have everlasting life And this is life eternall that they might know thee the onely true God and Jesus Christ whom thou hast sent John 17.3 The Laver Exod. 30.17 typified our sanctification by the Blood of Jesus Christ Eph. 5 25 26. Even as Christ also loved the Church and gave himselfe for it that he might sanctifie and cleanse it with the washing of water by the Word We read of the Laver of regeneration Tit. 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to his mercy he saved us by the washing of regeneration and renuing of the holy Ghost The blood of the Sacrifices sprinkled signified the blood of Christ in its sanctifying vertue Heb. 9 1◠14. For if the blood of Bulls and of Goats and the ashes of an Heighfer sprinkling the uncleane sanctifieth to the purifying of the flesh How much more shall the blood of Christ who through the eternall spirit offered himselfe without spot to God purge your conscience from dead workes to serve the living God! chap. 10.22 Let us draw neer with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water The Promises 2. Let us consider the Promises even of the covenant of promise Jer. 31.33 But this is the covenant that I will make with the house of Israel after those daies saith the Lord I will put my law in their inward parts and write it in their hearts and will be their God and they shall be my people Ezek. 36.26 27. A new heart also will I give you and a new spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flesh And will put my spirit within you and cause you to walk in my statutes and ye shall keep my judgements and do them Here you see how large a part of this Covenant consisteth in the promises of sanctifying grace Prophecies 3. Let us consider the Prophesies Zach. 13.1 In that day there shall be a fountaine opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleannesse It is the uncleannesse of sin that is washed away by this Fountain of Grace Isa 61.1 2 3. The spirit of the Lord God is upon me because the Lord hath anointed me to preach good tidings unto the meek he hath sent me to binde up the broken hearted to proclaime liberty to the captives and the opening of the prison to them that are bound c. This freedom here spoken of is from a state of thraldome in sin from the bondage of corruption as well as from the obligation to punishment for it is said ver 3. the latter part That they might be called trees of righteousnes the planting of the Lord that he might be glorified The like we have chap. 42. 6 7. I the Lord have called thee in righteousnesse and will hold thine hand and will keep thee and give thee for a covenant of the people for a light of the Gentiles to open the blind eyes and bring out the prisoners from the prison them that sit in darknes out of the prison-house Here we see that the opening of blinde eyes is spoken of and what is that but the grace of saving knowledge and what the prison is you may gather out of my foregoing words upon the former text Mal. 3.2 3. He to wit Christ is like refiners fire and like fullers sope And he shall sit as a refiner and purifier of silver and he shall purifie the sons of Levi and purge them as gold and silver that they may offer to the Lord an offering in righteousnesse Sacraments of the N.T. 4. The Sacraments of the New Testament signifie the same sanctifying grace Rom. 6.4 We are buried with him by baptisme into death that like as Christ was raised up from the dead by the glory of the father even so also we should walk in newnesse of life 1 Cor. 6.11 But ye are washed but ye are sanctified but ye are justified Here you see the washing of Baptism signifies the sanctifying as well as the justifying vertue of the blood of Christ John 1.35 He that sent me to baptise with water the same said unto me Vpon whom thou shalt see the Spirit descending and remain on him the same is he which baptiseth with the holy Ghost See also chap. 5.3 Except a man be born of water and of the
spirit c. Here the water of Baptism signifies Regeneration by the spirit of Christ Tit. 3.5 1 Pet. 3.21 The Lords Supper is for the strengthening of Faith and the several graces of the spirit in the Soule and Food is for the maintaining and increasing of naturall strength John 6.55 My flesh is meat indeed my blood is drinke indeed 5. Let us take a view of some of the principal Gospel inviations Isa 55.1 Ho Gospel-invitations every one that thirsteth come ye to the waters c. Joh. 7.37 In the last day that great day of the feast Jesus stood and cried saying If any man thirst let him come unto me and drink Rev. 22.17 And the spirit and the bride say Come and let him that heareth say Come and let him that is athirst come and whosoever will let him take of the water of life freely In these texts we see free and gracious offers made to the thirsty and accordingly our Saviour Christ pronounceth them blessed which do hunger and thirst after righteousnesse Mat. 5.6 Hungring and thirsting are metaphoricall expressions and signifie the earnest and importunate desire of the soule for as the hungring and thirsting appetite is not satisfied but with meat and drink which it earnestly craveth so the soul that is truly sensible of its wants is restlesse unlesse it obtain a supply Now let it be considered whether the offers before mentioned be onely of pardoning grace and the blessednesse Christ speaketh of be to such as hunger and thrist after his justifying righteousnesse onely or whether sanctifying grace is not here principally I do not say only intended Should we understand these of pardoning and justifying grace alone who would not desire such grace that ever heard of it Should the blessedness here spoken of belong to all that earnestly desire Christs justifying righteousnesse who among us would fall short of the blessing that ever heard the Gospel preached The most wicked among us desire to be pardoned for the sake of Christ and justified by his righteousnesse and if in their health and prosperity they little regard it yet when sicknesse arresteth them and death looks them in the face they unfeignedly desire it which is to hunger and thirst after it and so the multitude of wicked and ungodly men that live and die in their sinnes would be pronounced blessed by Christ himself it here were no more intended When a wicked impenitent sinner lies upon his death-bed and expresseth his desire that God would pardon his sin for the sake of Christ and justifie him through his righteousness we have no reason to think that he dissembles not meaning what he speaks for who would be willing to be condemned But those gracious offers hold forth to us both pardoning and sanctifying grace and sanctifying grace more especially Hear John explaining the invitation of Christ forementioned John 7.37 38 39. But this he spake of the Spirit which they that believe on him should receive And what Spirit is this but the holy Ghost which is our Sanctifier Here let me ask the sound Believer What hast thou hungred and thirsted after what hath been thy desire didst thou never earnestly desire sanctifying grace dost thou not still finde it to be thy greatest want dost thou not daily beg it at the hand of God would the assurance of a pardon content thy soule if it were possible to obtain it without sanctifying grace I know it cannot be Thus likewise saith Christ Mat. 11.28 Come unto me all that labour and are heavy laden and I will give you rest These expressions are also metaphoricall and reteining the Metaphor what is the burden here spoken of If it were onely the burden of wrath due for sin Cain and Judas groaned under the burden and would have been glad of ease and so would the most desperate sinner◠in the world If you say they did not come to Christ for ease I answer that coming is also a metaphorical expression and we cannot understand it of a locall motion To come to Christ for ease is but to be willing to be eased by him and to accept of his help And what reason have we to think that Cain or Judas were unwilling that Christ should ease them of that horrour and judgement their souls lay under Yea let me adde I doubt not but all the Devils in Hell would be willingly eased of the intolerable burden of Gods eternal vengeance If you say But there is no promise made to Devils but to Men I answer it is true but sure the men to whom this rest belongs have other kind of desires than what the Devils have And in this as James compares the faith that is not saving with the faith of Devils Jam. 2.19 so may I compare the desire that is not saving with the desire of Devils The burden then here spoken of is the burden of sin it selfe with the wrath of God as the fruit of it and those that have found or shall find ease by Christ are such as groan under the intolerable burden of sin it self and not meerly under the burden of wrath And here I might also appeal to the sincere Christian Wouldst thou think thy self sufficiently eased of thy burden if Christ should onely deliver thee from eternall torments would the body of sin be no burden to thee would it be a pleasure to bear it about thee It was Paul's greatest burden it made him groaning and panting after ease cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O wretched man that I am who shall deliver me from this body of death His complaint in this expression is the voice of one tired out with a wearisom burden and neere spent with sorrow We shall now consider some other texts of Scripture When Paul states the doctrine of salvation by free grace he magnifies free grace mainly in the sanctification and not meerely in the justification of the sinner Ephes 2.8 By grace ye are saved through faith and not of your selves it is the gift of God What this salvation here spoken of is let the Apostle himselfe declare in the foregoing verses Ver. 1 2 3 4 5. And you hath he quickned who were dead in trespasses and sins wherein in time past ye walked according to the course of this world but God who is rich in mercy for his great mercy wherewith he loved us even when we were dead in sins hath quickned us together with Christ by grace ye are saved In which verses you plainly see that Grace is magnified up in the quickning from death in trespasses and sins to live the life of grace So likewise saith Paul to Tit. c. 33. to 7. For we our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hatefull and hating one another But after that the kindnesse and love of God our Saviour towards man appeared not by works of righteousnesse which we have done but according to his mercy he saved us by
glorified Saints And if Moses esteemed the reproach of Christ greater riches than the treasures of Egypt what may we esteem the glory of Christ to be which he hath prepared for his people There is in the heavenly Mansions a removall of all evils and grievances whatsoever and a complication of all good things that may make a soul compleatly blessed 3. Meditate seriously of the nature of eternity which is an endlesse duration whether it be of happinesse or misery If the damned in Hell should be released after as many years as there are hairs on their head starres in the firmament and sands on the Sea shore it would be a large abâ—â—â—ment of their misery And if the blessed in Heaven should after so many years be deprived of their glory it would exceedingly diminish their happinesse But such is the nature of eternity that when so many yeares are expired the torments of the damned and the joyes of the blessed are no nearer ended than at the first beginning And if thou die in thy sins thou wilt fall into those endlesse easeless pains of Hell and lose those eternal unspeakable delights of Heaven 4. Consider how vain uncertain and unsatisfactory all things are that are here below Vanity of vanities saith Solomon all is vanity Eccles 1.2 Solomon who had the greatest wisdome to invent what might be delightfull and the greatest riches to purchase his hearts desire in all carnall pleasures and being King of Israel had power to command what might be further added by his Subjects upon experience of all tells us of one thing this is vanity and of another this is also vanity And when he had tried all he could devise he cries out Vanity of vanities vanity of vanities all is vanity The eye is not satisfied with seeing nor the eare with hearing nor any sence with its Object And what didst thou ever meet wâ—th in the world that fully contented thy heart What sweet without the mixture of some bitter And what assured possession hast thou of any thing O let this weane thy heart from seeking rest in thy present condition 5. Consider how short and uncertain thy present life is It is but a little while but thou must bid adieu to all thy friends here and wordly injoyments and then must thou enter upon thy eternall estate either of joy or sorrow When Jacob was presented before Pharaoh and he asked him How old art thou He answered The dayes of the yeares of my pilgrimage are an hundred and thirty yeares few and evil have the dayes of the yeares of my life been When he had multiplied his years into dayes he esteemed them but few So saith Job chap. 14.1 Man that is born of a woman is of few daies he doth not say of few years A day is somewhat lesse than the three hundred sixty fifth part of a yeare yet man lives but a few dayes And how uncertaine are thy dayes Hast thou not commonly seen some well and dead within the space of a week or fortnight some die suddenly and are not many younger than thy selfe gone down to the grave before thee And what assurance hast thou that thou shalt live another week day or houre And should thy life be taken from thee in the condition thou art now in what would become of thy immortall soul 6. Having considered these things as arguments to quicken thee in minding thy salvation break off from thy sinfull companions who are the Devils instruments to hold thee in thy sin and misery If thou art given to drinking gaming uncleanesse or the like vice thou hast thy companions to help thee on and keep thee in thy sinfull course or if thou art no open sinner thou hast some that probably help to hold and quiet thee in thy gracelesse sensuall condition as ever thou desirest to escape the snare of the Devil beware of his Instruments fly from them The blessed man is described partly by his departing from the society of sinners Psal 1.1 Blessed is the man that walketh not in the counsel of the ungodly nor standeth in the way of sinners nor sitteth in the seat of the scornfull And saith Solomon Prov. 4.14 15. Enter not into the path of the wicked and go not in the way of evil men Avoid it passe not by it turn from it and passe away When Scripture repeats the same thing either in words or sense it intimates either certainty vehemency or earnestnes of speech But here we have no lesse than six expressions in these two short verses forbidding us the way and society of the wicked Here doth the wise man as it were cry aloud to us away away away for your lives 7. Seek acquaintance with those that are godly such have experience of the evil of sin the beauty of holinesse and the comfort of a gracious life and can inform thee in these things and tell thee how they came to be delivered from their spirituall enemies They that have travailed in the same path can best direct thee in the way thou art to goe 8. Hearken diligently to the preaching of the Word Faith comes by hearing Rom 10.17 and the Gospel is called the power of God unto salvation Rom. 1.16 and saith Jam. 1.21 Receive with meeknesse the engrafted word which is able to save your soules Be constant then in attending to the word hear the word of God in season out of season take all opportunities to hear this is the most ordinary means of conversion consider how many were converted by the preaching of the Gospel three thousand in one day Act. 2.41 and very many of them sincere converts And when thou hearest consider seriously whose word thou hearest not the word of Man but of God and weigh well the great concernment of what thou hearest it is the Word by which thou must be justified or condemned in the great day of account 9. Give serious regard to the many friendly convictions and motions of the Spirit of God I know by experience that carnall persons have many such convictions and good motions which they do not cherish but rather quench I believe very many if not most that attend upon the powerfull preaching of the Word have at some time or other some close workings and stirrings upon their hearts however they come to get loose from them again Some have confessed their sins with tears and some have been under some continuance of trouble of mind and yet have returned again to their former folly O take heed of so doing left thy last estate be farre worse than thy first Set in rather with such movings of the Spirirt thou maist probably obtain the saving grace which thy soul needeth 10. Pray earnestly to God for saving grace humbly confessing and bewailing thy sin before him When Peter had told Simon Magus that he was in the gall of bitternesse and bond of iniquity he said to him Repent and pray God if perhaps the thoughts of thy heart may be forgiven thee