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
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
to labour after more tho' still it is God that worketh in them Heb. 13.20 21. Fifthly and Lastly The Souls of Believers are at their death made perfect in Holiness Somewhat hath been spoken of this already which is now to be further illustrated and proved The Scripture assures us that the Souls of the Godly being separated from their Bodies do pass into Glory or into the Presence of Christ Abraham's Bosom Thus our Lord tells the Penitent Thief Luk. 23.43 To Day shalt thou be with me in Paradise So the Apostle in this Context We are willing rather to be absent from the Body and to be present with the Lord. vers 8. We are also told that the Angels shall be our Convoys to bring us thither Luke 16.22 Now 't is certain that no unclean thing nothing that defileth can enter into the heavenly state From whence it follows that the Souls of the Faithful shall then be perfectly freed from all sinful Weaknesses and therefore must need be perfectly holy For 't is Non-sense to suppose a middle state in this case viz. in a rational Creature obliged by the Law of its Nature to a perfect conformity to the Will of its Creaton But what needs further reasoning when we are plainly told of the Spirits of just Men-made perfect Thus 't is evident that when Death hath opened the Womb of Time or drawn aside the Vail and let us into Eternity all our sinful Imperfections will be lest behind us and never trouble us more How weak soever our present Insant-staâ—e on Earth is there is nothing above but perfect Holiness and Love Thus the Day of Death is the Birth-day of the gracious Soul's Perfection This is our third Birth as one speaks and therefore no wonder if there be some Pangs and Difficulties in it As there was in the Birth of Nature and in that of Grace so in this of Glory Should not the thoughts of this make Death welcome It may be you will say Death is an Enemy to Nature But is it not a conquered Enemy Has not our Lord Jesus Christ even in our Nature overcome it Has he not taken away the sting of it And in so doing gained us the victory 1 Cor. 15.55 c. Yea by the Power and Wisdom of our mighty Redeemer this Enemy Death is turned to our advantage To die is gain Is in terrible to Nature What is Faith for but to conquer such Fears Must we not die in Faith as well as live by is But to return to the Point 'T is no wonder if such sinful imperfect Creatures as we be much at a loss in our apprehensions concerning a State of Sin less Perfection both as to the nature of it and the manner how 't is brought about But for all this it is not hard to conceive that there are several things which may greatly contribute thereto I will just name three Particulars 1. These Bodies will then be laid aside and who knows not what heavy Weights what Prisons what Snares they have been to our Souls Bodies of Sin and Death God knows Rom. 7.23 24. 2. And therefore those holy Habits which had the commanding Influence upon the Hearts and Lives of true Believers but were miserably obscured and kept at an under by the Mists and Darkness of the aniâ—nal State shall then display themselves and appear in their own likeness Which is not unintelligible especially if the nature of an habit consist in a secret deep â—mperceptible constant act of the Soul and who can say it doth not so 3 The admission of the Soul into the sight of the glorious God this is much to be considered in this matter 'T is easy to enlarge upon all these but to what purpose Tu ratiocinare ego credam The Physician of â—our Souls knows how to perfect their Cure in ways to â—us incomprehensible Thus we have considered the several Steps whereby the work of Grace is begun and carried on till it come to Perfection I would only add that in this whole Business no violence is done to our natural Faculties Grace presupposeth Nature which it heals and rectifies but doth not destroy tho' the workings of the Spirit in this matter be powerful and efficacious yet they are also sweet and agreeable They will act most freely when made free by Grace 't is so determin'd that it also determines it self that is it moves spontaneously towards God or having received the influx of his Grace actively concurs therewith viz. Being first animated and quickened thereby And thus much for the explication of the Doctrine CHAP. V. Plain Proof from Scripture and thâ— nature of the thing that none caâ—â— come to Heaven till they be wrought or prepared for it by Divine Grace THO' what has been already said in order 〈◊〉 the opening of the Doctrine hath at the saiâ—â— time carried the Proof thereof along with it thâ—â— great Truth having so much Self-evidence in it thâ—â— one would think being once understood it could noâ— but be assented to yet because 't is exceeding common for Men to bear up themselves with the hopes of Heaven tho' they be utter Strangers to this great work of Grace and withal because it is very dangerous sâ—â— to do Therefore let me give you the Proof of whâ—â— has been thus far explained and set before you Men are slower of belief as to this great Article 〈◊〉 the Christian Doctrine than to most I might say aâ—â—y other as a Learned Man observes Mr. How 's Blessedness of the Righteous pag. 242. But Let God be true but every Man a Liar Rom. 3.4 Therefore 1. None are chosen to Salvation but through Sanctification of the Spirit God's eternal decree of Election connecteth the End and the Means Holiness and Happiness Grace and Glory together The Scripture is most full and plain in this case Rom. 8.29 Whom he did foreknow them he also did predestinate to be conformed to the Image of his Son And what follows Them he also called justified glorified Ephes 1.4 According as he hath chosen us in him before the Foundation of the World that we should be holy and without blame before him in LOVE 2 Tim. 1.9 Who hath saved us and called us with an holy Calling not according to our works but according to his own Purpose and Grace which was given us in Christ Jesus before the World began See more 2 Thess 2.13 1 Pet. 1 2. Is it not plain from these Scriptures that there is such a thing as Election of particular Persons to eternal Life And that as God doth decree to give eternal Life upon certain conditions so he doth also decree to give those conditions to certain Persons And the execution of the Decree is ever answerable to the Decree it self Ephes 1.11 Being predestinated according to the purpose of him who worketh all things after the counsel of his own Will Deny this and you may deny any thing Will you reverse the Decrees of Heaven or deny them
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
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
Righteous Governour and ungratefully abuse the Riches of his Mercy and Goodness They tread under-foot the Son of God and will not that he should reign over them and therefore are justly accounted Enemies and must expect to be treated accordingly Luk. 19.27 But those mine Enemies which would not that I should reign over them bring hither and slay them before me They do despite unto the Spirit of Grace Heb. 10.29 And in all this they prefidiously break their baptismal Covenant wherein they were solemnly devoted to God the Father Son and Holy Ghost And withal they wilfully destroy themselves and wrong their own Souls But that brings me to the other Consideration An unregenerate State is a miserable State How should it he otherwise Can a Man harden himself against God and prosper No no Such Persons are under the Wrath and Indignation of the Almighty an Abomination to him he is of purer Eyes than to behold them His holy Law is armed with most dreadful Curses and Threatnings against them God shall wound the Head of his Enemies and the hairy Scalp of such a one as goeth on still in his Trespasses Psal 68.21 They are Slaves of Satan led Captive by him at his Will who employs them in treasuring up unto themselves Wrath against the Day of Wrath Even the Offers of Gospel-Grace which are daily made to them as they aggravate their Sin will also make their Condemnation heavier Thus that which was designed for their Good becomes the savour of Death unto Death unto them What shall I say They are Heirs of Hell condemned already in Point of Law tho Judgment has not yet passed the final Sentence They are not sure of being spared an hour longer One would think this should make them ill at ease till the Affairs of their Souls be in a better posture 'T is wonderful to think what shift they make to avoid the Anticipations of Hell in their own Breasts Put all this together and then tell me whether it be not a miserable State Psal 50.22 Now consider this ye that forget God lest I tare you in pieces and there be none to deliver 2. Think next what great things God himself has done in order to your deliverance from this sinful miserable State Tho your Transâ—ressions be many and heinous he has provided a Ransom for you the Blood of Jesus Christ cleanseth from all Sin Tho your Natures be exceedingly corrupted his Holy Spirit is able and ready to help and heal you if ye do not willfully resist and grieve him Prov. 1.23 Turn ye â—t my Reproof behold I will pouâ— out my Spirit unto you Tho your spiritual Enemies â—e strong â—ubâ—â—â— and maâ—â—gnant they cannot destroy you unless ye oâ—stinately side with them The Standing Office of the Minisâ—â—y is appointed to treat with you in order to your Reconciliation and Peace with Gâ—d 2 Cor. 5.20 Notwithstanding all the Affronts ye have done to the â—iviâ—e Patiencâ— God still waits to be gracious to you Tho ye little deserve â—o be thus treated 't is yet put to your choice that ye may be happy if â—e will be holy A Throne of Grace is ereâ—â—ed for your encouâ—â—â—â—ment God hath swoâ—n by himself that he delâ—gâ—â—s noâ—â—n your Ruin and Destruction buâ—â—â—â—her that ye should repeâ—t and live He condescends in a way of â—â—â—creâ— and Forgiveness to reason the Case with you Turn 〈◊〉 turn ye why will ye die Cease to dâ— evil â—â—â—â—n to 〈◊〉 well Come now and let 〈◊〉 reason together saith the Lord tho your Sins be as Scarlet they shall be as white as Sâ—â—w tho they be red like Crimson they shall be as Wool Isa 1.16 17 18. In a word Matters are brought so far in order to your Recovery that nothing but your own Wilfulness and final Impenitency can be your ruin 3. And now consider what it is that God expects from you in compliance with the Methods of his Grace viz. That from a deep sense of your past Folly and a belleving Apprehension of his Mercy and Goodness in Christ ye do sincerely turn unto him through this great Mediator and then all 's your own Are not these Terms highly reasonable Are they not full of rich Grace and Benignity Can ye imagin that Divine Mercy should stoop lower Would ye be saved from Wrath while ye resolve to persist in your Enmity against God What then would become of his Holiness and Purity of his Truth his Government his inflexiâ—le Justice and Righteousness Would ye have an Interest in Christ while ye wilfully reject him Would ye be saved by his Blood without being sanctified by his Spirit and governed by his Law Or would ye have the Graces and Comforts of the Holy-Ghost while ye are still quenching and resisting his Influences In short can ye tell what ye would have Think well of it and ye will find either that you Desires are utterly immodest and unreasonable or eâ—se that he is ready to grant them 4. Consider also how many Millions are got safe to Heaven who were once at as great a distance from it as you The Saints now in Glory were by nature Children of Wrath as well as others besides the Guilt of many actual Transgressions How long did many of them stand it out against the Calls of Divine Grace as ye have done but at last they yeilded and so escaped Methinks this Consideration should animate and encourage you yea and even enflame you with a generous Ambition oâ— attaining the same Happiness Have so many poor Sinner found Mercy why then stand ye looking one upon another as if ye could not find your hands Are ye content to pine away in your Iniquities Oâ— up and be doing and the Lord in great Mercy be with you 5. Consider how little the World or Flesh signify to counter ballance the ruin of your immortal Souls What would it profit a Man if he should gain the whole World c. Ye are grosly ignorant of the nature and capacities of your own Souls if ye think that terrene or sensual Delights and Enjoyments will satisfy them Isa 55.2 c. What tho the Flesh should be abundantly provided for and fair deliciously every day ye will still find something within you that is not filled And so in the fulness of your sufficiency ye will be in straits Job 20.22 And besides Creature-enjoyments are uncertain as well as insufficient They may be taken from you ye must be taken from them Will it be any Relief to your miserable Souls in another World to remember the fleshly Prosperity and Ease ye had in this Will your Possessions Spâ—rt and Jollity follow you into Eternity Or will not the remembrance of them rather cut you to the very Heart When being doom'd to everlasting disconsolate Darkness ye shall not be able to forget how foolishly ye destroy'd your selves for meer Trifles O consider this and do not hazzard your Souls for a thing of nought How fast are ye posting continually
our Souls towards God and the serious Discharge of Religious Duties To conclude this Head Be not so intent upon any one part of Duty as to overlook the rest Then shall we not be ashamed when we have respect unto all God's Commandments Psal 119.6 I esteem thy Precepts concerning all things to be right and I hate every false way vers 128. 4. Continue instant in Prayer The People of God are called in Scripture a Generation of Seekers Psal 24.6 So Psal 27.8 When thou saidst Seek ye my Face my Hâ—aâ—t said uâ—to thee Thy Face Lord will I seek How 〈◊〉 do we find this Duty press'd upon us Pray always pray and faint not watch unto Prayer Pray to your Father which seeth in secret Pray every where pray without ceasing c. Yea we find the holiest Persons frequently employed in this holy Duty Psal 55.17 Evening and Morning and at Noon will I pray and cry aloud and he shall hear my Voice Psal 109.4 I prayer so it is in the Hebrew As if he were made up of Prayer It were easy to heap up more Examples but I forbear O Sirs it is on our Knees that we must get Strength to walk with God The actuating of holy Desires and presenting them to God must needs tend in its own Nature to strengthen those Habits of Grace from which such Desires proceed Besides as it is the performance of an undeniable Duty should not a People seek unto their God a most reasonable piece of Service so an answerable Blessing may be expected upon it God is the Rewarder of them that diligently seek him Open thy Mouth wide and I will fill it Psal 81.10 Ask for great things and with great Earnestness come not with mean poor narrow thoughts of the Divine Goodness be not cold nor lazy in your Requests Blessed are they that hunger and thirst after Righteousness for they shall be filled Mat. 5. A learned Divine mentions secret Prayer in the fore-front of those Duties to which our Souls are naturally most backward Mr. Baxter Now one would think our own Necessities should even constrain us to it Alas how should we live without it and how much doth it concern us to strive against our Indisposition to it How sweet is a Duty when rescued out of the Hands of Difficulties O Sirs whence is it that God hears no oftner from us and with no greater fervency Surely frequent and earnest Approaches to the most holy God would be a great means to make us more like him Remember God has ways enow to bring you to your Knees What if dark Clouds should arise upon you or some sharp Affliction befal you then 't is likely you would come crying after him and seek him early Hos 5.15 But why not without so much ado why should not gentler Methods prevail with you Be but acquainted with your own Hearts and you need not want either Matter or Motives for this great Duty Never expect to grow in Grace without keeping up Life and Fervency in Prayer Give me leave to shut up this Head with a Passage which I lately met with in the Life of the Excellent Mr. Philip Henry To the Publisher whereof I here return my most humble Thanks 'T is as follows Pag. 75. Be sure you look to secret Duty keep that up whatever you do the Soul cannot prosper in the neglect of it Apostacy generally begins at the Closer-door secret Prayer is first neglected and carelessly performed then frequently omitted and after a while wholly cast off and then farewel God and Christ and all Religion 5. Learn the Art of holy Meditation 'T is by this that we draw in Life Strength and Sweetness from those great Gospel-Truths which inconsiderate Persons lay by as if they were dead or useless things 'T is this that enlargeth our Knowledg and clears our Apprehensions in spiritual Matters and sets on work our Resolutions Affections and all the Faculties and Powers of our Souls 't is a Soul-improving Duty indeed Nor can you want Matter for such Meditation if you will but see your Thoughts at work and keep them close to it Meditate upon the glorious Excellencies and Perfections of the blessed God his Power Wisdom Goodness Holiness Truth All-sufficiency Think I say on these and think again till becoming Impressions be wrought upon your own Spirits changing you from Glory to Glory 2 Cor. 3.18 Think not upon God in a slighty or ordinary manner but with the greatest Reverence and Admiration lest you take his Name in vain whereof you may be guilty in thought as well as in words Let every Thought of God be mighty upon you and participate in some sutable Measure of the greatness of its Almighty Object Think much on your blessed Redeemer who he was what he did what he suffered and why as also what he has further promised to do Thus let Christ dwell in your Hearts Think on the Holy Spirit of Grace call to mind his Influences and Operations upon your Souls how infinitely you are obliged to him how much you have still to do with him How direct and explicite you ought to be in your actings of Faith upon him as well as upon the Father and the Son And how careful you should be to carry becomingly towards him Think on the Holiness Purity and Perfection of the Divine Law how sweet how reasonable how advantageous that Obedience is which God has required of us O how I love thy Law it is my Meditation all the Day Psal 119.97 Think on the Heavenly Perfection what the Saints in Glory and the blessed Angels are doing what they are enjoying till your Souls be on the Wing longing to be joined to that holy and happy Society Think on the Graces wherein you are most defective consider the reasonableness and necessity of them and how ill you can live without them or without greater degrees of them Plead the cause of every Grace with your own Hearts and in the midst of your Meditations lift up your Eyes and your Souls to Heaven for help therein O that you would be perswaded to try this Course to engage your selves in the frequent and solemn Exercise of this great Duty of Meditation the advantage would be great every way And that you may be the fitter for this more stated Exercise of Meditation it will be very useful in the midst of your Employments and Business in the World to be often sending up a Thought or Ejaculation towards Heaven Direct 3. If your Endeavours thus far prove successful so that you find more Grace and Strength coming in thereby lay out your selves so much the morâ— for God Much is expected from them to whom much is given Your Talents are to be traded with noâ— hidden in a Napkin As the Goodness of God abounds toward you you must endeavour to abound in the Work of the Lord that so it may appear that the Grace bestowed upon you is not in vain 1 Cor. 15.10.58 Surely 't
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