his Conduct that he may bring us to God As all the Divine Favours and Blessings are communicated to us through Christ Ephes 1.3 2 Pet. 1.3 So we our selves and all our Sacrifices must be offered unto God the same way That is we must ascend unto him by the same Medium through which he descends to us or else no acceptance is to be look'd for 1 Pet. 2.5 How should guilty Rebels adventure into the Presence of the Holy Righteous Sin hating God but by him who hath made Atonement for our Sins Take â—eed therefore that you leave not him out Remember it is upon Terms of Grace that we are received into Covenant with God and of that Covenant Christ â—s the Mediatour who therefore has taught us to distinguish between Faith in God as God and in himself â—s Mediator Joh. 14.1 Ye believe in God believe also in me 'T is well for us that we have him to stand betwixt us and all Danger lest the consuming Fire should break forth upon us and our Blood be mingled with our Sacrifices Hence we find Repentance toward God and Faith â—oward our Lord Jesus Christ joined together as the Sum and Substance of the Apostle's Preaching Actâ— 20.21 The former of these is the changing of the Mind or the turning of the Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Sin and Vanity to God as our End The latter is an â—pplying of our selves to Jesus Christ as the way to â—hat End That is we must return unto God as our God by alively Faith in his Son as our Prince and Saviour without whom neither Pardon nor Peace can be expected Not as if the Father was of himself averse to Mercy or Compassion but only prevail'd upon and as it were over-perswaded thereto by the Death-Merits and Intercession of his Son Have a care of such Blasphemous Conceits as these than which nothing is more directly contrary to the design of the Gospel But still remember it was not becoming the Majesty and Holiness of God nor agreeable to the ends of Government to receive such as we are into favour immediately but through a Mediator whom of his own free Love 〈◊〉 hath provided for us John 3.16 For God so loâ—â—â— the World c. So here verse 18. All things are of God 〈◊〉 who hath reconciled us to himself by Jesus 'T is a greâ—â— Duty indeed to admire the love of the Son But Oâ—â—â— not forget to admire also the Father's love III. And because it is the Office of the Holy Spirit to apply and communicate the Grace of Christ therefore it concerns us to own eye and acknowledg hâ—â— accordingly in this whole business As Jesus Christ 〈◊〉 the Way to the Father So the Holy-Ghost is the Waâ—ness of the Son his Agent upon Earth his Advocaâ—â— with the Sons of Men to plead his Cause and to diâ—pense his Grace Who is therefore called by Tertulaâ—â— Christi Agens Vicarius and by a Learned Man 〈◊〉 our own the Supreme Minister of Christ's Kingdom Therefore tho' all the Persons or Subsistences in the blessed Trinity do concur to the production 〈◊〉 the new Creature yet this great work of Sanctification is by a certain peculiar eminency of Attribution ascribed to the Holy Spirit 'T is called the Sanctification of the Spirit 2 Thess 2.13 1 Pet. 1.2 It is the Spirit that quickeneth enlighteneth and draweth or Souls to Christ and to the Father by him Therefore in all our Motions and Tendencies God ward we mâ—â—â— look unto this Spirit for help and act Faith upon him for the Assistances and Influences of his Grace If wâ—â— attempt any thing of this nature in our own strength we shall certainly be baffled in our endeavours and make nothing of it We ought to cry hard after the Spirit and carefully to observe all his Accesses to us and the impressions of his Grace upon us and always to strike in with his Motions to do most when he helps most and thus our work will be like to succeed and prosper in our Hand Great care is to be taken how we carry it towards him that we may not quench resist grieve or vex the Spirit either by stifling Convictions or running counâ—er to the dictates of Conscience or by foolish Delays â—nd Slothfulness The help of the Spirit is to be exâ—ected in a diligent humble conscientious attendance â—pon him in his own way viz. The use of his apâ—ointed Means O remember that your Duties Graâ—s and Comforts will all be dead things or nothing 〈◊〉 the Spirit of God be not the Life of them all His â—race must be thankfully acknowledged in all the â—rength we get in all the progress we make and we â—ust still depend upon him for more Yea we ought 〈◊〉 be more distinct and explicit in the workings of â—aith towards him than commonly we are We were â—ptized in the Name of the Holy-Ghost as well as of â—e Father and the Son The three Persons are one â—od equal in Power and Glory in this Trinity none is â—â—ore or after other none is greater or less than anoâ—â—er Whence then cometh it to pass that we are 〈◊〉 defective in that part of the Life of Faith which â—â—specteth the third Person This is a great dishonour 〈◊〉 him and an injury to our selves But I must not â—â—y to enlarge upon that here I only add 'T is the Office of the Spirit to help our â—â—firmities Rom. 8.26 Through him we must mortify the â—â—eds of the Body that we may live Ver. 13. By him 〈◊〉 Love of God is shed abroad in the Hearts of Believers 〈◊〉 5.5 He seals them to the day of Redemption â—â—itnesseth with their Spirits that they are the Children of God Is the earnest of our Inheritance But 〈◊〉 any Man have not the Spirit of Christ he is none 〈◊〉 his Thus I have shewed you the nature of this great work 〈◊〉 That it is the turning of a Person to God in Christ â—â—en to know love and live to him and all this by the â—â—ace and Help of the Holy Spirit Thus I say we must be qualified and prepared for â—â—e Heavenly Glory CHAP. IV. Of the several Steps whereby this blesseâ— Work is begun carried on and perfected in the Soul HAving thus far opened the Nature of that grâ—â—â— Work whereby we must be prepared for Hâ—ven if ever we come thither I come now to consâ—â—â— more distinctly the order wherein 't is carried on 〈◊〉 how 't is begun advanced and perfected And here I design not to trouble you with over â—â—â—rious Enquiries about the way and manner of 〈◊〉 Spirit 's working on the Souls of Men or how the â—â—ficacy of Grace is reconcilable with the natural liâ—â—ty of the rational Creature But shall content myâ—â—â— to wave Controversies and insist upon some few plâ—â—â— necessary acknowledged Truths as being most sâ—â—â— to the intent of this Discourse And they are 〈◊〉 that follow First There are certain previous workings of a 〈◊〉 common
there is but they know not well what which they pretend to desire under that Name Carnal they are and therefore savour not the things of the Spirit The Spirit â—f their Minds is inwardly and deeply disaffected towards God Enmity even in the Abstract against him alienated from him no Pulse no Breathing no Tendency towards him they care not for coming near him but gladly would if they knew how secure themselves from him Their Thoughts and Affections are taken up with other Objects their Time and Strength are laid out in pampering and caring for that Flesh which they carry to and fro with them and therefore they love the World as affording sutable Provision for it But the love of the Father is not in them This their Way is their Folly yet their Posterity approve their Sayings Psal 49.13 And now judg ye whether such Persons be fit for the Heavenly State or no review the Description which hath been given of it What! Shall Men imagin themselves meet for the Enjoyment of God so long as they hate him industriously exclude him from their Thought avoid all Acquaintance with him prefer the most empty Trifles before him persist in wilful Rebellion against him How should this be At how vast a distance are such Men from Happiness Certainly as one says the Notion and Nature of Blessedness must be changed or else the Temper of their Spirits either they must have new Hearts created or a new Heaven if ever they be happy 2. Let us enquire a little how the Nature of Man came to be so depraved and unfit for its Happiness and End Certain we are that from the beginning it was not so God made Man upright but he quickly lost his Integrity by with-drawing himself from his dear Dependance upon and Subjection to his Maker he would needs have his Concerns in his own Hands and be at his own disposal Thus he sought out many Inventions changed his ultimate End fell from God to himself and so â—â—came unholy and unhappy both at once and was upon the very brink of the extremest Misery and past all hope of recovery if Infinite Wisdom and Goodness had not stept in to his Relief Thus by one Man Sin entered into the World by this woful Apostacy human Nature became so corrupted this it was that introduced those wretched Distempers of Spirit which make Men so unfit for Heaven as ye have heard Hence it is that by Nature we are Children of Wrath. Who can bring a clean thing out of an unclean Our first Parents could not transmit to their Posterity that Holiness and Purity of Nature even that Holy Image of God which they had lost themselves Therefore we are estranged from God even from the Womb shapen in Iniquity and conceived in Sin And for that reason not fit for the Heavenly Glory till we have received a new Nature i. e. till we be wrought for this self-same thing So necessary it is that a mighty Change pass upon us to prepare us for a blessed Eternity And indeed the very Nature of that change is not obscurely intimated and pointed at in what has been spoken Which now we come more largely and distinctly to treat of CHAP. III. A further Enquiry into the Nature of that great Change whereby the Souls of Believers are wrought and prepared for Heaven I Know not who thou art that readest these Lines but if this kind of Doctrine seem strange or uncouth to thee as most things do that are not after the common Mode I counsel thee to shut the Book stopâ— little and before thou proceedest any further consider well what thou hast read already particularly what hath been delivered concerning the Blessedness of Holy Souls in Heaven namely that it consists in a perfect fitness for the Enjoyment of God and in the actual Enjoyment of him in knowing him loving him delighting and resting in him admiring adoring serving and praising him to all Eternity and in receiving the most sweet and refreshing Influences and Communications from him Digest this well form as distinct a conception of it as thou canst And then put the Question to thy own Reason What kind of preparation seems necessary to fit a Man for such an Happiness as this And especially ask thy self how should a Man's Heart be disposed and affected towards God in this World that he may be qualified for perfect Happiness and rest in the Enjoyment of God in a better World Think well how thou wouldst answer this Question as if it were for thy Life yea know that the Life of thy Soul is concerned in it This by God's Blessing will prepare thee to understand and believe what I am about to offer to thee But if thou wilt not exercise thy Reason as a Man I expect not thou should'st become a sincere Christian For let me tell thee serious Godliness or true Christianity is the most rational manly thing in the World And now I proceed to the Point in the following method I. I will set before you some general Account of the Nature of this great Change II. I will endeavour to shew you more distinctly the several steps whereby this blessed Work is begun carried on and perfected in the Soul As for the first of these in general you may observe as follows I. This great change consists in turning unto the LORD from whom we have so deeply revolted We fell from God in the Loins of our first Parents as Levi payed Tithes in Abraham Heb. 7.9 10. We brought not original Righteousness but Natures exceedingly corrupted into the World with us and many actual Transgressions have proceeded from that Corruption so that our Iniquity is become exceeding sinful therefore we must be deeply humbled for the Wickedness of our Hearts and Lives and so return unto the Lord from whom we are fallen Isa 55.7 Let the Wicked forsake his way and the Vnrighteous Man his Thoughts and let him return unto the Lord c. Chap. 1. 16 17 18. Wash ye make you clean put away the Evil of your doings cease to do Evil learn to do well Come now and let us reason together saith the LORD Ezek. 33.11 As I live saith the Lord God I have no Pleasure in the death of the Wicked turn ye turn ye why will ye die O Sirs ye must turn or die All your Idols must be renounced especially carnal SELF to which the rest are subservient Whatever stands in Competition or Contrariety to God so far as it doth so must be rejected with the greatest Abhorrence and Detestation that you may cleave entirely to him They that are far from God shall perish Psal 73.27 You must be brought near to him or else you cannot possibly escape none but he can satisfy the vast Desires of your Souls how then should ye be happy while ye affect a distance from him 'T is a perfect Contradiction as shall be shewn in its proper place All our Faculties and Powers must be wrought upon or
in this put it close and home to your own Consciences Consider it well before ye answer it 'T is likely by this time ye may have learn'd to say that there is no other Happiness comparable to this and that 't is the enjoyment of God which makes Heaven to be Heaven and it may be your Understandings are in some measure convinced of the Truth of what ye say or else I am sure a great deal of pains has been taken with you to little purpose But for all that I must tell you the Question is not yet half answered the main Point is yet behind the great work of Regeneration lies principally in the WILL. Search therefore a little further ye may chance to find that your Hearts are more deceitful in this matter than ye thought of examin narrowly how they stand affected Right Notions are far more common in the World as dark as it is than answerable Affections and Tendencies of Soul are Come then let us go a little deeper into the Case Ye say ye believe there is no Happiness to be compared with the enjoyment of God But do ye feel what ye say Are your Hearts moving towards this Happiness Lord I have heard and believe that thou hast purposed to make thy People blessed in the enjoyment of thy self 't is this that my panting Soul breaths after I plainly feel that nothing else will content me grant me this and I have all I can have no greater I desire no other Blessedness Lord may I but know thee better and love thee more even as much as my Nature is capable of and enjoy the everlasting Sense of thy Love in a state of perfect Holiness and Purity I have then enough I desire no more whatever else goes under the name of Happiness in the World is but an empty Notion thou O Lord are my Portion my All. If these or such like Requests be really expressive of the inward deep habitual workings of your Souls ye may then boldly conclude that God will not frustrate nor disappoint such Desires as these which his holy Spirit hath kindled in you Those who thus esteem and long for the Heavenly Felicity shall have it Hold on therefore to the end he is faithful that hath promised If it be thus with you I tell you ye are safe But on the other Hand if when ye hear mention made of such a Happiness ye do upon deep and impartial search find no sutableness in the Temper and Tendencies of your Souls no Desires after it but â—ather a secret recoiling and drawing back from it if I say the case be so with you methinks I need not tell you ye are not like to be happy in that to which your Hearts are so disaffected Is not this plain enough How shall I make it plainer The Lord help you to understand and consider it I know carnal Minds are very stupid and blockish as to the apprehension of such things as these Let me try a-little further if I can drive it into you Suppose God should say to you as once he did to Solomon 1 Kings 3.5 Ask what I shall give thee What shall I do for thee to make thee happy Ask freely speak thy Mind let me hear what thou wouldest chuse for thy self Why here I say if thou canst form to thy self any other notion of Happiness that thou wouldst rather chuse than that whereof we have been speaking viz. which consists in the enjoyment of God I tell thee thou art in a woful case Acts 8.22.23 Repent therefore of this thy Wickednâ—ss and pray God if perhaps the thought of thy Heart may be forgiven thee For I perceive that thou art in the Gall of Bitterness and in the Bond of Iniquity Suppose thou mightst enjoy perfect bodily Health and fulness of worldly Prosperity and Ease and this for ever If I say thou couldst be content with this for thy Portion to deal plainly with thee thou are a graceless wicked Wretch Quest 2. What feeling Apprehensions have ye concerning the woful Corruption of human Nature especially in respect of its Aversion from God and Enmiâ—y against him Were you ever made deepâ—y sensible of this and throughly humbled for it so â—s to â—ament and bewail it before the Lord If not ye may concâ—ude your â—eâ—ves to be yet under the power of it and therefore Strangers to this great work of Grace which we are searching after Quare vitia sua nemo confit tur quia etiam nunc in illis est Somnium narrare vigelantis est vitia suae confiteri sanitatis indicium est Sence But if indeed the eâ—se be better with you and the bent of your hearts be turned towards God through Christ having first â—een made sensible of your sinâ—ul and unhappy estrangedness from hâ—m by Nature Yet ye cannot but know that there are still some Remainders of your old Distemper Do ye not feel them Is it possible they should escape your observation Can ye feel them and not groan â—itterly under them â—nd long to be delivered from them that ye may be perfectly reconciled unto him who is infinite amiable Goodness it self Are ye not sensibly â—ffected even the best of you to find that your Apprehensions concerning God are yet so dâ—rk and confused And that the workings of your Hearts towards him are so dull and languid so slow and heavy aâ—ter all that he has done to draw you by his loving Kâ—noness Can ye think of your unkind disingenuouâ— Caâ—riage to so good a God and not be asham'd and â—lâ—shâ—â—â—r Doth it not make you even a Burden to your selves Can ye â—orbear crying out in the anguâ—sh of your Souâ—s â—nd pleading earnestly with God on this account Lord if it be so why am I thus Must I still be complaining and yet get no nearer thee O my God how long how long Canst thou behold this Soul that â—ssued from thee the Father of Spirits Lord canst â—hou see it lie groveling in the Dust and looking towâ—rds thee for help and wilt thou not pitty it Where are thy wonted Compassions and the sounding of thy Bâ—weâ—s Surely they are not restrained Must mâ—ne Eâ—es still fail with looking upwards O Lord I must not I dâ—re not I cannot entertain hard Thoughts of thee no no 't is I that have so often grieved thy Holy Spirit and therefore have no more of his help vouchafed me I tell you Sirs the holiest Persons are most sensible of the weight of indwelling Corrupâ—ion they strive they pray they watch and war against it the nearer they are to God the more sensible of their yet remaining distance from him Nor is there any thing for which they more loath themselves than for the Remnants of their Aversion from him Quest 3. How stand ye affected to the Lord Jesus Christ as he is the Way to the Father the principal Means to bring us to the Knowledg and Love of God to Reconciliation and Communion with him and to
because they sure not with your own carnal Temper Or will you try to put asunder what God has join'd together Or expect to be saved without being first sanctified The Counsel of the Lord that shall stand Prov. 19.21 If ever ye come to to Heaven ye must first be conformed to the holy Image of Jesus Christ or sanctified by his Spirit Is not eternal Life the Gift of God and has he not told us the way in which he hath determin'd to give it and is it not downright madness to expect it out of God's way If therefore you be sollicitous concerning your everlasting Welfare do not take the preposterous course of those Persons who beginning at the wrong end first amuse themselves about the eternal Decrees of God remember secret things belong to him revealed to you therefore turn your Thoughts inward examin whether you have been effectually called so as to consent to the holy Covenant and if so ye may comsortably conclude concerning your Election 2 Pet. 1.10 2 Cor. 13.5 But because there are some Persons who affect to cavil against this sort of Doctrine I have thought meet to transcribe part of the 17th Article of the Church of England Valeat quantum valere potest Predestination to Life is the everlasting purpose of God whereby before the Foundations of the World were laid he hath constantly decreed by his Counsel secret to us to deliver from Curse and Damnation those whom he hath chosen in Christ out of Mankind and to bring them by Christ to Everlasting Salvation as Vessels made to honour Wherefore they which be endued with so excellent a Benefit of God be called according to God's purpose by his Spirit working in due Season They through Grace obey the Calling They be justified freely They be made Sons of God by Adoption They be made like the Image of his only begotten Son Jesus Christ They walk religiously in good Works and at length by God's Mercy they attain to Everlasting Felicity c. To conclude you must either acknowledg the Decree of Election or say that all Men shall be saved 〈◊〉 that none shall be so For nothing can be more evident than that God decrees whatsoever he effects 2. Redeeming Love hath joined Sanctification and Salvation together It was no part of our Blessed Saviour's design to procure the admission of unholy Souls while such to Heaven That would have been to have laid Heaven and Hell common But he hath made way for the Communication of that Grace which must fit us for Glory and then for our entrance thereinto 1 John 3.8 He that committeth Sin is oâ— the Devil for the Devil sinneth from the beginning Foâ— this purpose the Son of God was manifested that â—e might destroy the works of the Devil Matth. 1.21 He shall save his People from not in their Sins Tiâ—â— 2.14 Who gave himself for us that he might redeem us from all Iniquity and purity unto himself a peculiar People zealous of good works Ephes 5.25 26. Christ loved the Church and gave himself for it that he might sanctify and cleanse it The Grace of the Redeemer was never intended to exempt us from the Obligation of Obedience to our Creator but to bring us back thereto The promisory part of the Law of Innocency is indeed ceased by reason of our Incapacity A guilty Creature can lay no claim to Life and Happiness by virtue of a Covenant which required perfect and perpetual Obedience as the Condition thereof But then the preceptive part of that Law is still so far in force that the least violation of the Divine Law is Sin And the least Sin makes perpetual Punishment our due except pardoning Mercy interpose for our deliverance And here it is that the Grace of the Redeemer takes place Tho' perfect Obedience be still commanded us yet it is not insisted upon as a condition whereupon our Eternal Happiness is suspended Sincerity shall be accepted through the Maths and Mediation of Jesus Christ who hath in his own Person fulfilled all Righteousness and withal offered up himself a Sacrifice to satisfy Divine Justice for our Disobedience Pray be clear in these things Do not expect that Christ will save you unless you â—ay down your Arms and submit to the Divine Soveraignty How can there be Peace between God and your Souls so long as ye resolve to persist in your Rebellion Is Christ the Minister of Sin Or shall we continue in Sin that Grace may abound God forbid Jesus Christ is exalted by the Father to be a Prince and a Saviour To give first Repentance and then Forgivness To turn Men's Hearts from Sin and then to pardon it If ye expect to be saved any other way than through the Merits and Satisfaction of Christ say so and then we shall know that ye are Infidels But if not then know ye that Sanctification is an essential part of that Salvation which Christ hath designed for his Peopel 3. It is a manifest affront to the holy Spirit of God to imagine that Men can be saved without being wrought for it by his renewing Grace 'T is in effect to nullify or deny the Office of the Holy-Ghost as if his gracious Operations upon the Souls of Men were needless or superfluous things Or at least that Men may attain to Happiness without them Is this to believe in the Holy-Ghost or is it not rather to blaspheâ—â— him Do ye not tremble to approach so near to theâ— pardonable Sin If Men may be saved without being sanctified 〈◊〉 what purpose are all the Influences of the Spirit 〈◊〉 God upon his People If Holiness be so needless 〈◊〉 thing that a Man may come to Heaven well enouâ—â— without it why doth the Spirit strive so long wâ—â— poor Creatures to make them holy Why doth 〈◊〉 still follow them with the earnest Solliciâ—ations of 〈◊〉 Grace notwithstanding their unkind Resistance froâ— one Ordinance and Providence to another Hâ—â— great a work is it to quicken Illuminate and draw 〈◊〉 God a dead blind disaffected Soul and to uphoâ—â— and carry on the work as has been already openeâ— What mighty Power doth the Spirit put forth inâ—â—â— this and dare ye say 't is more than needs Or promâ—â—â— to your selves Salvation without it This would 〈◊〉 not only to tread under Foot the Son of God as have heard under the former head but to do despâ—â—â— unto the Spirit of Grace I wonder not that such Men make a scoff at the Spiritual Worship of God the Lord convert and pâ—â—don them for they know not what they say nor whâ—â— they affirm 1 Tim. 1.7 But measuring themselves by themselves and comparing themselves amongst themselves 〈◊〉 not wise or understand it not 2 Cor. 10.12 Surely in God's account none are look'd upon as 〈◊〉 Worshippers but they who worship the Father in Spirit and in Truth for the Father seeketh such to woâ—â— him Joh. 4.23 But that brings me to 4. The Institution of the Gospel-Ministry and
Sin to God a change of the Temper and Disposition of the Heart the very work whereof we have all this while been speaking Repentance toward God Hence the Gospel was ushered in with the preaching of Repentance Repent for the Kingdom of Heaven is at band That so all Men might know upon what terms they were like to enjoy the blessed Priveledges of this glorious Gospel Constitution And here I must tell you it is not enough to say that you are sorry for your past Sins now the Pleasure of them is over and Conscience it may be uneasy about them No no the bent of your Hearts must either be turned against Sin to hate abhor it and mourn for it as 't is displeasing and hateful in the sight of God c. or else Iniquity will be your rain Moreover the Sincerity of your Repentance or of this change of Heart from the Love of Sin to the Love of God and Holiness must appear by bringing forth Fruits meet for Repentance 8. All that ever have entred into that blessed State were first prepared for it and effectually wrought upon by Divine Grace The case of Infants need not stop us such as have been saved from the Womb have also been sanctified from thence But 't is the case of the Adult or grown Persons which falls more directly under our Consideration Search the Scriptures and you may find there how those Persons are characteriz'd and described who are gone to Heaven before us 'T is true they all had their failings which they groaned under and longed to be delivered from But as to the main they were Men that walked with God Ordered their Conversations as seeing him that is invisible Men that lived humble mortified self-denying Lives chusing rather to suffer Affliction with the People of God than to enjoy the Pleasures of Sin for a season That mourned for the Abominations of the Times and Places wherein they lived whose righteous Souls were vexed with the filthy Conversation of the Wicked in a word Men that confessed themselves Strangers and Pilgrims on the Earth sought and Heavenly Country and waited for the Salvation of the Lord. See Heb. 11. Thus ye have heard how the Saints now in Glory got thither and will ye dream of coming to Heaven any other way They were all wrought for that blessed State and so must ye or else fall short of it and perish As it is matter of great Encouragement and Comfort to the Godly to think how many Thousands are got to Heaven the same way by which they themselves through Grace are going So one would think it should damp the hopes of graceless Hypocrites to find themselves in a quite different yea contrary way 9. The Scripture assures us that the Righteous themselves are scarcely saved 1 â—et 4.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vix egrè i. e. tho they are certainly saved yet not without a great deal of difficulty The same word ye have Acts 14.18 Sâ—ved they are but not without much striving by reason of the straitness of the Gate and the narrowness of the Way which leads to Life many Enemies to conflict with many Temptations Doubts and Fears to overcome many Storms and Tempestâ— to get through before they come safe to the Haven What say ye to all this Do these things offenâ— ye They are true for all that And now consider what the Apostle infers from this in the words immediately following Where shall the Vngodly and the Sinner appear What shall become of them Why the Psalmist gives you an answer to this Psal 1.4 5. They are like the Chaff which the Wind driveth away therefore the Vngodly shall not stand in the Judgment nor Sinners in the Congregation of the Righteous they shall be driven away in their own wickedness Well Sirs Do ye think much to be told of the Difficulties that lie in the way to Heaven Are ye for a cheap formal customary easy way of Religion Do ye think that the greatest Earnestness Care and Seriousness which we can possibly use to secure our Everlasting Interest is making more adoe than needs Look ye to it go on and prosper but remember that the Righteous themselves are scarcely saved 10. Lastly 'T is impossible in the very nature of the thing that an unholy Soul should enjoy the Heavenly Felicity This is evident if ye will but compare the Temper and Spirit of unregenerate Persons with the Account that has been given concerning the State of future Glory The nature of Things must be quite overthrown and the grossest Contradictions reconciled before an unrenewed Person as such can be happy I know that all Men have some general injudicious Tendencies even by Nature towards Happiness But as for those upon whom this great Change has not past they neither know nor truly desire that which alone can make them blessed They are most miserably confounded in their own Wishes and cannot tell what they would be at They say indeed that they desire and hope for Heaven but in the mean time they know not what they talk of Were it possible they should be admitted thither why so long as their corrupt depraved temper of Spirit remaineth upon them they would be quite out of their Element and unhappy even in Heaven it self The reason is plain there must be a sutableness between the Faculties and the Objects or else what Frution what Pleasure can there be Would the most pompous magnificient Shews signify any thing to a blind Man or a Confort of the most Harmonious Musick to the Deaf Why just so it is here The Hearts of the Sons of Men till sanctified by Divine Grace are utterly unfit for the Society the Work the Enjoyments of Heaven As for the Society 't is holy there 's a Communion of Saints in Perfection But the Hearts of carnal Men are impure and unholy There are none like them to converse with in Heaven Those above are employ'd in admiring loving praisâ—ng and glorifying the blessed God And 't is the enâ—oyment of him that makes them happy in that State But certain it is that the Souls of Ungodly Men are â—eeply averse from God and at Enmity against him â—â—ow then should they be blessed in the enjoyment of â—â—ne whom they never loved when to enjoy him is â—o love and delight in him O Sirs ye must either â—e made holy that is conformed unto God in the â—â—ame and disposition of your Spirits or else Heaven â—annot be Heaven to you Therefore I beseech you deal truly with your selves â—n this Matter let me put it to your Consciences â—ea do ye put it to them your selves and then tell â—â—e How do ye relish that sort of Life on Earth which is most like to the Heavenly Life How are ye â—ffected to those things which have a nearer Tendency to lead you God-ward Is his holy Day the Joy of your Hearts Are ye delighted in his Worship Do ye strive in every Duty to get as near to him through
Christ as you can What Pleasure do ye take is discoursing concerning the things of God In speaking of the Glory of His Majesty and the Wonders of his Grace the Holiness and Perfection of his Law c. What say ye Do such things as these are agree with you Or are they not a weariness to you Are ye nor ready to think that Lords-Days return too oâ— And that strict and serious Religion is intolerable Prociseness Do not your Hearts rise against it Are â—e not glad when the Service of God is over Tho sour thing ye would do to secure Heaven for a reserve who ye can enjoy the World no longer Is not this the very Temper of your Spirits And is it not very deplorable Alas what should ye do in Heaven with sod Hearts as these Would ye not be eternally weary oâ— an Eternal Sabbath Would not your ungracious Spirits be ever recoiling and uneasy Do ye not yet see that there is no coming to the new Jerusalem without new Hearts If not 't is because ye shut your Eyes Certainly if unregenerate Men might have â—n Haven of their own choosing it would be vastly different even quite another thing from that which Goâ— hath prepared for them that LOVE him But he should Men be happy against their own Wills Or it State to which the Temper of their Spirits is not suâ—ed So true is that great Saying of a Worthy Divine When God hath so determined that without â—â—â—ness none shall see him he lays no other Law upon unholy Souls than what their own impure Nature lay upon themselves Blâ—ssedness of the Righteouâ—â— pag. 46 By this time ye see or may see if ye will thâ—â— except the Decrees of God can be reverst the design of Redemption perverted the Office of the hâ—â— Spirit nullified the Institution of the Ministry aâ—â— Ordinances run down the Threarnings of the Gospâ—â— made of none Effect the Inheritance be attained without the earnest a new way found to Heaven which none ever discovered before and all this while the Righteous themselves are scarcely saved in a word unless the nature of things be quite overturn'd and palpable Contradictions made to agree none can come to Heaven till they be prepared and wrought for it by Divine Grace Lo this we have searched it so it is hear it and know thou it for thy good Heb. for thy self Job 5.27 CHAP. VI. Several Inferences of Truth drawn from the foregoing Discourse THus we have fully proved that except ye will be holy ye cannot be happy If this therefore be so clear and certain a Truth it must needs be also a very weighty and important one a thing much to be considered and closely applied because our Spiritual and Eternal Welfare and what is infinitely more than either the Glory of the Great God is so nearly concerned in it Now since there are many other Truths which have an intimate connexion with and dependance upon this great Doctrine let us begin with the Consideration of these for the informing of our Judgments Inser 1. We may learn from hence the great Worth and Excellency of real Holiness Real I say in opposition to that vain empty shew of Religion wherewith Multitudes make a shift to deceive themselves even because they know no better and that because they will not know Satan hath taken advantage by their own Corruption to blind their Minds and close their Eyes and thus they choose Darkness rather than Light because their Deeds are Evil. Hence it is that they see no Beauty in Holiness no more than they do the Form and Comliness of the great Pattern and Procurer of it Isa 53.2 They do not approve things that are excellent If they meddle with Matters of Religion they do but debase them First by forming low and unworthy Notions of them sutable to their own degenerate Tempers and Spirits then they act accordingly and after all highly value themselves upon what they have done Nevertheless the high Excellency of Holiness manifestly appears from the three following Particulars which may easily be drawn from what has been already delivered 1. It s Original 'T is from Heaven the blessed God is himself the Author of it as in the Text. He that hath wrought us for the self-same thing is God 'T is a Divine Work and that not a common Work neither but wrought in a way of special Grace and therefore it has a peculiar Excellency in it Insomuch that the Subjects of this great Change are denominated born of God Joh. 1.13 born from above chap. 33. as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred Hereupon they are advanced to the Name and Relation of Children 1 Joh. 3.1 Behold what manner of Love the Father hath bestowed upon us that we should be called the Sons of God So called and not miscalled for so they are as vers 2. Now are we the Sons of God 2. The Nature of true Holiness speaks the Excellency of it 'T is the Soul's Conformity to the blessed God his Image drawn upon it a Participiation of the Divine Nature which sweetly and effectually inclines all the Faculties and Powers of our Souls God-ward and so far as it prevails upon us it takes away our unkind Aversion and Estrangedness from him and teacheth us to center upon him as our Portion Happiness and chief Good In short it is our devotedness unto God which implies a Separation from whatsoever stands in opposition against him as such So that had the Apostle been silent as to the Author of this great Work the very Nature of it might have told us whence it is for it bears the Image and Superscription of God upon it Little do the proud Despisers of Holiness consider what they say or against whom it is that they sprit themselves make a wide Mouth and draw out the 〈◊〉 Isa 57.4 To vilify this work is a dishonour to its Author To cast Dirt upon the Image is an affront to its great Original who scorneth their Scorners sits in the Heavens and laughs at them for he seeth that their Day is coming Psal 37 13. 3. The blessed End and Issue of Holiness shews you the worth of it it comes from above and thither it leads and is at last compleated in the Heavenly Perfection Judg then of the Way and Means by the End here is the Faith and Patience of the Saints They are high-born and a sutable Inheritance is designed them To think or speak slightly of Holiness is to contemn Heaven it self which is a State of Perfection therein Wo unto them that draw Iniquity with Cords of Vanity and Sin as it were with a Cart-Rope That put Darkness for Light and Light for Darkness Isa 5.18 20. It may be at last they 'll say as one of their Predecessors did let me die the Death of the Righteous Not from any love to Righteousness but from a slavish Fear of the just Punishment of their Impiety and therefore those forced
Cries will avail them nothing Inser 2. Learn from hence the Reasonableness and Equity yea the wonderful Grace and Benignity of the Divine Government over fall'n Man See what a Connexion there is between our Duty and Interest All the Precepts which God hath given us may justly he esteemed as so many Directions which have a natural Tendency to our own Welfare 'T is true they have the nature of Laws being enforced by the Divinâ— Command But is that any Injury to us that the moâ—â— blessed glorious God has by his Soveraign Righâ—â—â— Authority over us obliged us to be happy Put us under such a Law that we cannot be innocently miserable if we perish it shall be our own fault that we do soâ—â—â— Well may it be called a Paternal Government God iâ— pleased to deal with us in a way sutable to that Tidâ— which he has condescended to take unto himself viâ—â— The Father of Spirits Behold how tenderly and geâ—â—ly he deals with his Off-spring even the rational Souâ—â— that issued from him His Love invites them hâ—â— Authority enjoys them to be happy he reasons thâ— Case with them why will ye die Yea he beseeched them in the most earnest moving manner as tho Gâ—â— did beseech you by us 2 Cor 5.20 They are impoâ—cuned from time to time in his Name to lay aside theâ—â—â— Frowardness and Enmity against him who alone 〈◊〉 make them compleatly blessed And thus he waits 〈◊〉 be gracious to them How little do we deserve to 〈◊〉 thus treated methinks this should make us even to 〈◊〉 ashamed and blush to consider our unworthy 〈◊〉 disingenuous Carriage towards him and convioâ—us at length how much better it is to be under 〈◊〉 Government than to be left to our own Conduct His Commandments are not grievous The first aâ—â— principal of them is this Thou shalt love the Lord 〈◊〉 God with all thine Heart c. What but the despertâ—â—â— Wickedness of our depraved sinful Natures can maâ—â— this seem an hard Saying Whom should we love not him who is infinitely Good in himself and thâ— most sutable Good for us The Author of all the Bleâ—sings that we ever enjoyed upon whom both 〈◊〉 Beings and Well-beings do entirely depend Ye 〈◊〉 he doth not put us off with Trifles but offers himâ—â—◠〈◊〉 to be the Object of our Love And promiseth all thoâ—â—â— Returns of Kindness and Benignity which can raâ—â—onally be desired to make us happy And can ye yâ—â— refuse to love O what is the cause of your so mighâ— an Aversion from him What Iniquity have ye ever found in him Jer. 2.5 Lord into how great Confusion and Distraction are we fallen by forsaking him and sinking into our own wretched selves Alas that our Hearts should be so averse from closing with the infinite universal all comprehending Good He hath made our Capacities such as none but himself can fill and satisfy Therefore we must needs be uneasy or restless while we keep at a distance from him Surely then no Precept can tend more directly to our own Felicity than this of loving God with all our Hearts And to this all the rest are reduced for 't is the fulfilling of the Law and surely the Obedience of Love will be pleasant if thy Mind be once brought up to this holy Love the work is done thy Cavils against any other Commands will then be at an end Thou wilt ever justify the Divine Law and humble thy self that in so many things thou fallest short Thou wilt then see reason to convince thee that even those things which thou wast wont to look upon as over great Severities in Religion were nothing but what the nature of thy Case made necessary in order to thy Cure That no needless Restraints are laid upon thee that the most exact Watchfulness the greatest Mortification and Self-denial are all little enough to keep so froward a Nature within its due Bounds In a word thou wilt see that God hath restrained thee from nothing which was truly good for thee but only denied thee the liberty of Self undoing and therefore that his ways are equal how unequal soever thine own ways have been Infer 3. Learn from hence what woful work Sin hath made in human Nature forasmuch as so great a Power of Divine Grace is necessary to refit and qualify â—it for its proper Use and End All our Faculties and Powers are exceedingly depraved and enfeebled by the Fall In us that is in our Flesh there dwells no good â—â—ing When we would do good evil is present with us Rom. 7.18 21. They that are in the Flesh that is all unregenerate Persons cannot please God Chap. 8.8 Some indeed there are who deny Original Sin and would perswade us that 't is only by imitation that we become wicked But the Scripture is full and clear in the Case Psal 51.5 Behold I was shapen in Iniquity and in Sin did my Mother couceive me Even the best of Men were by nature Children of Wrath as well as others Ephes 2.3 Hence our Saviour shews us the necessity of Regeneration Joh. â— 5 6. That which is bore of the Flesh is Flesh and that which is born of the Spirit is Spirit Vers 7. Marvel not that I said into thee 〈◊〉 must â—e born again Is not Death the wages of Sin Do not Infants die even before they are capable of actual Sin therefore they have original Sin And why are they washed with Water in the Name of the Father Son and Holy-Ghost if they have no sinful Defilement upon them and whence is it that Corruption doth so early discover it self in them but because they brought it into the World with them True it is that our first Parents were created in a holy and happy State endued with the Knowledg and Love of God fitted for Communion with him and perfect Obedience to him c. This Man once was lad to say was and is not Our Gold is become Dress the Crown is fallen from our Head Wo unto us for wâ— have sinned How are the Mighty fallen The Distempers of our Souls are now past numbering The Understanding and Will which were made to govern the inferiour Faoulties the one by guidance the other by command are themselves enslaved to Lust and Appetite So that Man is born like a wild Asâ—s Colt Folly and Vanity it bound up in his Heart from hâ— very Child-hood Being departed from God the Center in which aâ— our Faculties should unite and for whom they ought to be improved and employ'd we are become at variance with one another and each Man with himself Not to mention the bitter Strifes and Envyings the bloody VVars and Contentions whereby Nations and Kingdoms yea and lesser Societies too rise up one against another it may not be amiss to consider how strangely inconsistent even with themselves ungodly Men are One would think they were made up of Contradictions and Absurdities The sensitive part is against the rational The VVill against
improve not the former Do ye not consider that such neglects are like to leave you under greater Guilt and Hardness than ye were before Why then do ye delay to strike in and comply with the inward Motions of the Spirit Why do ye not pray earnestly for more of his help Do ye not sometimes feel some awakening Convictions some Desires some Purposes which have atendency toward your Conversion Whence are these but from the blessed Spirit of God And when he calls will ye behave your selves as if ye heard nor or were not at leisure to regard him How will ye be able to answer this at last How comes it to pass that ye put off things of this nature with some slight and short Endeavours and then return to your wonted Coldness and Formality or Indifferency again Have ye no where thus to trifle but upon the brink of Everlasting Ruin Know ye not that the Flames of Hell are every Moment ready to catch hold upon you Surely it becomes you to stir as for your Lives Do ye not tremble to think how dreadful your Case would be if the blessed God should swear in his Wrath that his holy Spirit whom ye have so often affronted and grieved should strive no more with you How can you read without Terrour such Passages as these in Scripture Prov. 1.24 c. Because I have called and ye refused c. I also will laugh at your Calamity and mock when your Fear cometh They shall call upon me but I will not answer Ezek. 24.13 Because I haave purged thee that is used Means in order to thy Reformation and thou wast not purged thou shalt not be purged from thy Filthiness any more till I have caused my Fury to rest upon thee Rev. 22.11 He that is unjust let him be unjust still and he which is filthy let him be filthy still c. See also Heb. 10.26 27 28 29. c. Therefore I say again 't is no time to trifle unless ye be prepared to undergo the Fury of the Almighty who will certainly revenge the Injuries which have been done to his Patience and Long-suffering CHAP. VII Reproof to those Persons who wrong their own Souls by presumptuous Hopes of Heaven while they are utter Strangers to this great work of Grace whereby they should be prepared for it Shewing how vain sinful dangerous and unnatural it is for them thus to deceive themselves THus we have considered several Inferences of Truth arising from the Doctrine Let us now proceed to observe what further use may be made of it And here 't is obvious at first sight that this Doctrine is also profitable for Reproof and Correction 〈◊〉 ye have already seen it is for Instruction or the Information of your Judgments Well then is it so that none can come to Heaven till they be prepared and wrought for it by the Power of divine Grace Certainly those Persons are greatly to be reproved who flatter themselves with the Hope of Eternal Happiness tho they be utter Strangers 〈◊〉 this renewing Change this great preparing work And O how great is the number of such Persons Shouâ—â— ye converse with all ye meet in the Streets Markeâ— places or in more Solemn Assemblies and enquire 〈◊〉 them concerning this Matter would they not all 〈◊〉 a Man tell you that they hope to be saved excepâ— perhaps some few poor trembling Christians who scarâ— know how to think any thing well and comfortably concerning themselves But as for the loose Generality and formal empty Professors which make up far the greater Number 't is likely some of them might take it as an Affront to have their Hopes of Heaven called in question How common an Asseveration is it as I hope to be saved O Sirs if Salvation was as common as the hopes of it are we would no more say that the Gate is strait or the Way narrow but rather that they are wide indeed Nor would we say few find it but few miss it 'T is the saying of a great Divine For my own part if I had but one Sermon to preach while I lived I think this should be it to perswade down all your ungrounded hopes of Heaven not to leave you there in Despair but that ye may hope upon better Grounds which will never deceive you Mr. Baxt. Saints Rest I have shewed you already how common it is for Men thus to abuse themselves with presumptuous hopes of Heaven Give me leave also to tell you how vain sinful dangerous and how unnatural it is so to do And by consequence how justly such Persons deserve to be reproved First 'T is a vain thing for Men thus to deceive and befool themselves Their hopes of Salvation are lying Vanities if we consider Either the Nature or Duration of them 1. As to their Nature They are meer Creatures of their own Imagination and yet deserve not to be called entia rationis neither for they are most highly irrational empty Appearances having no solid Consistency in them no firm Foundation to stand upon Sparks of their own kindling How fitly are such hopes compared to a Spiders Web Job 8.13 14. The Men are asleep in Sin and lo these are their Dreams Or if ye will they are distracted not yet come to themselves Luke 15.17 And these are the ravings of their distemper'd Imaginations And all that Comfort which they get by them is no better than Delusion and Imposture They put a Cheat upon themselves and hate to be told of it 2. These hopes are vain as to their Duration Job 20.5 The Triumphing of the Wicked is short and the Joy of the Hypocrite but for a Moment His Hope shall perish And as it is compared to the Spider's house for so it is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So 't is said in the next words he shall lean upon his House but it shall not stand he shall hold it fast but it shall not endure Job 8.14 15. The hopes of the Ungodly meet with frequent Interruptions in this Life Fears Doubts and misgiving Thoughts do often disturb them in despight of their carnal Security The Approaches of Death shake them yet more But however the first Moment of their entrance into Eternity puts an end to their foolish Presumptions for ever Job 27.8 What is the hope of the Hypocrite when God takes away his Soul Chap. 11.20 The Eyes of the Wicked shall fail and they shall not escape and their Hopes shall be as the giving up of the Ghost Chap. 18.5 The Light of the Wicked shall â—e put out and the Spark of his Fire shall not shine Thus ye see they trust in Vanity feed upon Wind and lie down in Sorrow at last Secondly Their hopes are sinful There is a great deal of Impiety and Wickedness in them All the Attributes of God are affronted and in some sort denied by such groundless Presumptions 1. These impious hopes are utterly inconsistent with those Apprehensions which we ought
of their Souls and to enquire What have we done What are we doing Whither are we going How shall we escape the Wrath to come This looks hopefully indeed tho ye must not stop here neither nor take up with Convictions instead of Conversion However think not that your Wounds are like to be cured without being searched But if through a stupid unconcernedness as to the Affairs of your Souls ye think it not worth the while to give your selves all this trouble tho in the mean time ye are eagerly set upon this present World as the common Case is I can then tell you what your Case is without any further enquiry ye may spare the Labour of searching whether ye be regenerate or no for to deal plainly with you 't is certain ye are not Your brutish â—cupidity is evidence enough to prove that ye are asleep yea dead in Sin condemned already and that the Wrath of God abideth on you In a word as the Lord liveth there is but a step between you and Hell But yet a step there is your case is not quite desperate tho it be very dangerous I must say of you as of those Patients whose Condition seems very hazardous the Event is uncertain but while their 's Life their's Hope Some have recovered who seem'd to be in as ill Circumstances as you but let me tell you many to one have perish'd Even so is here some have been converted and saved who were once as dead and stupid about the Concerns of their Souls as ye are But many to one have been lost for ever Therefore to flatter you in such a condition might contribute much to your ruin which I am not willing to do Therefore I tell you there is just so much hope of your Salvation as there is of your awakening from this carnal Security and so repenting and turning to God and no more CHAP. IX Directions for the more successful management of this great Duty of Self-Examination HAving laid down the fore-going Motives to excite you to this necessary Duty of Self-Reflection and shew'd you of how ill signification it is for Men to be unconcern'd and indifferent about the State of their Souls I now come to give some Directions for the help of such as are sollicitous to know whether they be wrought for Heaven or no Direction 1. Take care that ye be impartial in your search that your Judgments be not perverted or biass'd either way by fear or favour but that ye may go according to evidence The greatest Danger indeed is on the one side viz. Lest Pride or Self-Love make you judg too favourably concerning your selves But here remember that such a mistake may prove your ruin 'T is necessary ye know the worst of your case while there is yet hope of redress Ye have already heard what Multitudes there are that perish by Presumption To think falsly that ye are in the way to Heaven will never bring you thither nor will it cure the Diseases of your Souls to suppose that ye are well enough already such Ravings are a sad Symptom that your noblest Faculties are impaired and distracted and therefore that your Distempers are so much the more dangerous But I need not enlarge upon this only remember that God will quickly try all over again and whatever your present Judgment be of your selves his final Judgment will be according to Righteousâ—ess On the other Hand some are so timerous and dejected in spirit that they know not how to believe any thing that is good and comfortable concerning themselves So far are they from presumptious Self-Conceit that they run into a quite contrary extream and standing in their own Light cannot discern the Evidences of their Sincerity Fain they would be assured that their Hearts are right with God but have not strength of Spirit enough to conclude that it is so through meer Fear lest it should prove otherwise They vehemently wish it but cannot perswade themselves to believe it still thinking 't is too good News to be true Like Old Jacob when they told him that Joseph was alive his Heart fainted for he believed them not Gen. 45.26 or as the poor Jews when the Lord turned again the Captivity of Zion they were like them that dream Psal 126.1 They could scarce believe their own Senses and Understandings in the Matter Even so it is with many poor melancholly doubting Christians they desire to be sincere but fear that they are not so And those Evidences of true Grace which to another would be discernable to them are not so Now I say tho such Persons be safe in the Hands of Christ notwithstanding all their Doubts and Jealousies concerning themselves and so their mistake cannot prove destructive as in the former Case Yet it is of consequence ill enough both in point of Duty and Comfort Prudence will reach us to be wary and cautious in so great an Enquiry to suspect our own Deceitful Hearts and to watch them narrowly lest they should betray us to vain Hopes and Humility will teach us to entertain low Thoughts of our selves But still 't is unnatural to shut our Eyes against that Light which should refresh and comfort us and unthankful to overlook or deny the Richos of Grace which have been laid out upon us Rear as well as Favour is an Enemy to right and impartial Judgment Direct 2. This Enquiry must be managed with a great deal of Care and Seriousness 'T is a Matter of Life and Death that is before you and therefore ye had need have your Wits about you A mistake on the one Hand may destroy your Souls forever On the other it may greatly obstruct your spiritual Comfort and growth in Grace Therefore the most sober judicious Consideration is here necessary Call in your wandering Thoughts keep them close to the work let them not give you the slip lest they grow masterless and unruly Commuâ—e with your Hearts and let you Spirit make diligent search Psal 77.6 There 's no trifling in Matters of this Nature 't is not a few slighty transient thoughts that will serve the turn the Principles of Grace lie deep in the Soul ye must search for them as for hid Treasure if you would discover them And there are depths of Wickedness too which must in like manner be searched after with great Care and Strictness 〈◊〉 if ye would pass a right Judgment of your own Case ye must excite your sluggish Hearts to the work and if your Thoughts fly off from the Business let Reason interpose its Authority otherwise a thousand Impertinences will intrude upon you and so ye will be left in as great darkness and uncertainty in reference to your spiritual Estate as ye were in before In a word intensness of thought is needful in this work that so nothing may escape your observation which might any way conduce to clear up the Point in Hand Direct 3. See that ye proceed with due order and method in this
enquire What shall I do to be saved than How shall I know that I shall be saved And indeed this is the most likely way to get assurance or however such necessary support as may keep you from sinking It is one thing to have Grace another thing to know that ye have The former is absolutely necessary to Salvation the latter is not so Moreover Little things are not easily discerned a little Faith Love Repentance c. tho sincere are not so soon discovered Therefore I say again take pains with your own Hearts to bring them nearer to Christ labour to be carried out towards him with a more full bent and resolution of Soul even such as may clearly turn the Scale for him against all other Interests whatsoever and this is the most dutiful safe and ready way to know that you are sincere Strong Grace will speak for it self Children and weak Persons are apt to be peevish and full of Complaints but with those that are more healthy and vigorous it is not so Well then either you are now willing to comply with the Offers of the Gospel or not if not 't is a sign you are yet in your Sins and that this great Change has not yet passed upon you But if you be willing know that the Law of Grace is as much in force as ever and therefore 't is both your Duty and Interest to give up your selves to Christ as tho you never had done it before And this is the true way to revive and discover any Sparks of Grace in you which at present lie hid under many Doubts and Discouragements Cast your selves at the Feet of Christ open your Case to him Lord I have a treacherous deceitful Heart I know not how to trust it I dare not say that I have as yet heartily accepted of thee as thou art offered in the Gospel but since thou art still pleased to renew the Offer Lord I desire from the botrom of my Soul to do it now O do thou keep this in the imagination of the Thoughts of my Heart and prepare my Heart into thee 1 Chron. 29.18 Direct 5. Let not the Sense of your present Wants nor the Fears you are under make you forget or undervalue the Mercies which you have received What tho you have not the special Comforts of Assurance Have you therefore nothing to blest God for Has he not in some measure awakened you from the gross and brutish Stupidity of a carnal unregenerate State And made you sollicitous about your spiritual and eternal Concerns Has he not followed you with the Offers of his Grace and the Strivings of his Spirit from one Ordinance and Providence to another Has he not given you some tendencies of Soul towards him some Desires after him some Breathings and Longings for an Interest in him Doth he not still wait to be further gracious to you Are not the Arms of his Love and Grace stretched forth towards you and ready to embrace you Doth he not offer to take you by the Hand and reach you to go What say you to all this Is there no Tribuâ—e of Thankfulness due for so much Kindness Do you think he will take it well at your Hands that so great Favours should be extenuated and made nothing of by you As if he had been a Wilderness or a Land of Darkness to you Jer. 2.31 How can you entertain hard Thoughts of so good a God! How can you affect estrangedness from him any longer Is ingratitude for what you have received the way to get more or rather to forfeit what you have already Do ye not know that to be much in thankfulness would familiarize and sweeten the Thoughts of God to you and should not ingenuity it self teach you to acknowledg his Favours VVould not this mightily tend to drive away that Darkness Fear and bitterness of Spirit whereof you are still complaining Surely the nearer you get to God in the exercise of Love and Praise the more your Clouds and Doubts will vanish the remembrance of Mercy and Kindness received is in its own Nature pleasant and refreshing to the Soul And the more you own him the more Light and Comfort you may expect from him What tho you have not all that you could wish 'T is certain you have much more than you deserve yea contrary to your ill-deservings Therefore I say thank God heartily for what you have received and do not forget his Benefits Direct 6. Observe well whether your own Safety and Comfort be not too eagerly look'd at in your Desires after Assurance while in the mean time any Glory which may redound to God thereby is but coldly or not at all regarded It much concerns you that your ends and aims be rightly ordered and settled in this Matter Carnal self too oft intrudes into and so corrupts our Desires even after spiritual things VVatch your Hearts narrowly here 't is ten to one but you find them very faulty Our own VVelfare and Peace may indeed be aimed at but in full Subordination to the Divine Glory VVhat is the interest of a VVorm to the honour and interest of the great God How can you expect to prosper while Self is so much look'd at and God so little Know ye not that even your Souls themselves and all their Hopes and Comforts must be entirely submitted to his all-comprehending Interest VVell then let me ask you what is it that makes you so desirous after Assurance Is it only that you may be more safe or that you may be more serviceable That your Minds may be more quiet or that you may with more Heart and Vigour lay out your selves for God in-Praise Thankfulness and Obedience If it be the Honour of God that you design in it know that he is glorified by the Humility Self-resignedness Patience and Constancy of his Servants even when they are under great Doubts and Fears and this he expects from you as most sutable to your present Circumstances You must not expect all plain way God is wont to make Men feel the bitterness of their former Disobedience and to lay them low in Self-abhorrence before he build them high in Comfort and Assurance He delights in glorifying his Grace and Power by supporting his People under their Fears and Conflicts as well as in refreshing them with the Joys and Comforts of his holy Spirit And are ye not willing to submit to his Methods Here 's carnal Self with a witness VVhat may he not do what he will with his own Remember the Disciples in Christ's School are not all of one standing it is enough that all the Sincere are in safe Hands Labour therefore rather to be sincere than to know that you are so Direct 7. Lay not too great a Stress upon the stirrings of Affections and the passionate feeling thereof in religious Exercises These are no sure Marks to judg of your State by Because they ebb and flow variously according to the Temper and Disposition
is fit God should have the Glory of his own Gifts while you have the benefit and comfort of them This is the way to receive more To him that hath shall be given Sit down and consider seriously cast about in your Minds what shall I do to promote the Honour and Interest of that God who has done so much for me Can you form no Project for greater servicableness I will try if I can help you by and by in the mean time resolve to walk with God more humbly strictly and watchfully than ever yet you have done and joyfully to embrace every opportunity which it shall please God to put into your Hands to testify your Thankfulness by humble and self-denying Obedience 'T is true God needs not you you cannot be profitable unto him But it is as true that he expects all this from you as a due Expression of the Gratitude and Ingenuity of an honest Heart Tho you cannot profit him yet obedient you must be and besides Soveraign Authority you have many indearing Obligations thereto I will shew you presently that you need not want work but will endeavour first to fortify you against the difficulties of it Direct 4. Let Patience have its perfect work We have need of this Grace at every turn the Race set before us will never be finish'd nor scarce one step rightly taken without it Heb. 12.1 We must expect to meet with many Afflictions Psal 34.19 which cannot be born nor improved as they ought without patience Whether they be such as come more immediately from the Hand of God Shall we not be subject to the Father of Spirits and live Heb. 12.9 q. d. We must be subject our Lives lie on it To mutiny is mortal as one glosses upon the place It is the Lord let him do what seems good in his Eyes When God is glorifying himself in correcting us we must with Aaron hold our Peace Lev. 10.3 Be still and know that he is God Dumb and not open our Mouths because he does it If we be afflicted by the Pride or Malice of Men here again we have need of Patience that we fret not our selves because of Evil-doers nor entertain any peevish revengful Thoughts against them There 's more of Christianity in this than most Professors think of To be habitually disposed to bless those that curse us and to overcome Evil with Good And indeed we shall never be able to bear the Contradiction of Sinners without fainting in our Minds except we exercise Patience and eye the Example of Christ Heb. 12.2 3. Again are we assaulted by the Temptations of Satan we shall never conquer without Patience Moreover we have need of Patience to carry us through the religious Duties to which we are daily called Because our sluggish Hearts are still drawing back from Duty and are prone to grow weary of it and reluctate against it These Fruits of Righteousness will be blasted or miserably impaired if not brought forth with Patience Luke 8.15 So pronâ— are we to be weary of well-doing Lastly We have need of Patience that after we have done the Will of God we may receive the Promise Heb. 10.36 That we may wait God's time for our glorious Reward The wisest Man tells us Prov. 13.12 Hope deserred makes the Heart sick 'T is Patience therefore that must keep us from fainting O what need have we to pray That the Lord would direct our Hearts into the Love of God and into the patient waiting for Christ 2 Thess 3.5 Direct 5. Put on bowels of Compassion to the Souls of others Say not with Cain Am I my Brother's keeper nor yet think that Ministers only are obliged to promote the common Salvation Methinks you should be desirous to take as many along with you to Heaven as you can Are you not taught to pray That the Name of God may be â—allowed his Kingdom come and his Will be done in Earth as it is in Heaven And must not these Prayers be seconded with sutable Endeayours in your places Striving to help on others will be a means to exercise and increase your own Graces and to advance your Comforts It will be a sign that you love Christ sincerely when you lay out your selves to promote his Interest And since God hath had Compassion upon you ought ye not to have some Compassion upon your Brethren I know the Devil will do his utmost to oppose you but you must be armed with Resolution and Patience There are more with you than against you When you meet with any that are buffeted with Temptations perplex'd with Doubts and Fears remember it might have been your own Case Labour therefore to administer Comfort to them by religious Conference Communication of Experiences and all other proper Means that fall in your way do not despise the meanest of them And then as for those that are in an unregenerate State how can you look upon them and not be deeply concerned for them The less they pity themselves the greater objects of your pity If the Children of Israel were obliged to be kind to Strangers and not to vex or oppress them because they themselves had been such in the Land of Egypt and therefore knew the Heart of a Stranger Exod. 23.9 Levit. 34. O then what reason have you to pity those that are in an unconverted Estate estranged from God! It was once your own Case you cannot but know what a dead dark disaffected thing the Heart of such a Person is how obdurate and senseless O think what they are doing and whither they are going if infinite Mercy do not prevent Happy you if you can help to save one Soul from Hell But let me urge this Point somewhat more distinctly 1. Begin with those that are under your special Care and Charge If these perish through your neglect look you to it their Blood will be required at your Hands Those of you that have Families think how much you have to do for God in them It may be some of you will say we keep up religious Exercises in our Houses viz. Praying Reading the Scriptures and Singing the Praises of God I answer thus far is well I wish more could say so too But this is not all that you have to do Children and Servants are to be dealt with plainly familiarly and tenderly by you with all the Skill and Application you can in order to the Salvation of their Souls I must not stay to give you particular Directions honest Hearts and a sincere desire to do their Souls good will soon put you in a way to do it 2. You have a great deal to do for the Souls of your Neighbours Are not many of them ignorant carnal and ungodly Can you contrive no way to be helpful to them Have you no particular Interest in some of them Have they no dependance upon you Are they under no special Obligations to you Why are not all these Advantages improved for God Can you see them