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
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
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
give me more Is not the case quite contrary I have called and ye have refused I have siretched out my Hand and no Man regarded c. Prov. 1.24 What got he slothâ—ul Servant by saying I knew thee that thou art an hard Man Mat. 25 24. Did this excuse him for hiding his Lord's Money tho but one Talent in the Earth Let me make the Matter yet plainer by a familiar Comparison Suppose some great Prince or Nobleman famous for Bounty and Kindness to the distressed who beholding a forlorn helpless Creature miserable wretched poor and blind and naked and taking compassion on him should say to him Friend come to my Door I have fully supplied the Wants of many whose Circumstances were as bad as thine and I delight so to do Now tho in all this here be not a full direct Promise made to this poor Wretch yet would ye not take him for a mad Man who should make light of such an Intimation and Encouragement Poor Sinner thou art the Man so the Case stands between Christ and thee And because thou art blind he appoints his Servants to lead thee to him and this is the Errand upon which I am come this day do not say but that help was offered thee 8. Consider how little all that ever ye have done in Matters of Religion will avail you if ye go not through with the Work If ye be but almost perswaded to be Christians ye will be but almost sayed It may be ye expect great Matters from your frequent customary Attendance upon Gospel-Ordinances and your making a more strict Profession of Religion than many others do But O remember The Kingdom of God is not is Word but in Power 1 Cor. 4.20 Many will say in the great Day Lord Lord have we not prophesied in thâ— Name and in thy Name have cast out Devils Mat. 7.22 which are greater things than ye can pretend to Yet will he profess unto them I never knew you Depart from me ye that work Iniquity Vers 23. The foolish Virgins had Lamps of Profession Mat. 25. but perished for want of Oil viz. true Grace In short aâ— that ever ye have done in the Service of God will prove but lost labour as to any saving Benefit except your Hearts be effectually wrought upon and turned to God as has been fully opened and proved already O consider this well have ye done and some of you suffered to many things in vain if it be yet in vain Gal 3 4. Yea hath so much labour been bestowed upon you in vain Chap. 4.11 So much Grace received in vain 2 Coâ— 6.1 O how bitter will the remembrance of these thing be one Day How will it pierce you to the very Heart to think alas is all my Profession Prayers Hearing c. come to this Namely the Hypocrites Reward It had been well for me that I had never known the way of Righteousness rather than to have rested thus in an outward shew of Religion Alas that I should be brought so nigh the Kingdom of God and yet fall short forever of it 9. Consider how long the Divine Patience hath born with you already Where had ye been before this Day but that ye have had to do with a God who is merciful and gracious and long-suffering How easily could he long since have taken your guilty Souls out of your Bodies and sent them into a place where the Evil of Sin and Danger of delaying Repentance are better known How have ye despised the Riches of his Goodness and Forbearance and Long-suffering Even that Goodness which leads you to Repentance Rom. 2.4 How many Instances have ye had of the Divine Benignity and Compassion towards you And yet how little Effect has all had upon you Line upon Line Precept upon Precept here a little and there a little and yet all has not prevailed with you to repent and turn to God Are ye not ashamed do ye not blush to think of your vile Ingratitude and Disingenuity towards him Do ye not tremble to consider what the Consequence of such Obstinacy is like to be Do ye imagin that the Spirit of God will always strive with the wilful Despisers of his Grace O remember lento gradu ad vindictam procedie ita divina c. Divine Wrath proceeds slowly to Vengeance but will compensate that slowness with the weight of it when it comes Laesa patientia fit furor As the Gospel-Dispensation is most spiritual so spiritual Judgments are more common to those who trifle under it than perhaps most Men consider But I proceed Direct 2. Follow on these Considerations till sutable Convictions arise from them and your Hearts be sensibly affected with them Think not that some general slighty superficial Thoughts about these things will serve the turn No no they are Matters of greater consequence than so they nearly concern you and therefore must be laid to Heart Urge them home upon your own Spirits apply them close they have a Work to do not only upon your Vnderstandings but upon your Wills Hearts and Affections It is not enough that ye acknowledg these things to be true but ye must press the Matter further if they be Truths they are weighty Truths indeed O labour to feel the weight of them that they may go to the quick apply them strictly and warmly to your own Souls It is says one a great part of a Christian's Skill and Duty to be a good Preacher to himself There is more in this than most Christians are aware of or use to practise this is a lawful and a gainful way of Preaching No Body here can make question of thy Call nor deny thee a Licence nor silence thee if thou silence not thy self Imitate the most powerful Preacher and plead with thy own Soul as he is wont to do with his Hearers Mr. Baxter Tho such Considerations may wound pierce or gall you for the present 't is so much the better ye must be wounded that ye may be healed ye must be broken that ye may be bound up The truth is ye have wounded your selves already and so much the worse by how much ye are less sensible of it your putrified Ulcers must be search'd to the bottom if ever ye expect a thorow Cure Your sluggish Hearts must be awakened to purpose ye have slept too long O labour to be deeply convinced of your past folly till ye groan under the weight of that Guilt which ye have contracted Remember ye are ruined to all Intents and Purposes if your Guilt be not removed and therefore your present Case is not to be rested in There is yet hope for you but no time to trifle in Therefore Direct 3. 'T is highly necessary that ye now come to some besitting Resolution in the case In general that ye resolve to do your utmost to put your spiritual Concerns into a better posture And that henceforth ye will strive earnestly to enter in at the strait Gate And
of our natural animal Spirits Tho lively Affections in Duty are very desirable and should be endeavoured after yet in trying our spiritual Estate the inward deep rational workings of our Souls towards God are mainly to be look'd at viz. a fixed and high estimation of him above all in our Understandings and hearty Resolution for him and cleaving to him in our Wills with correspondent Endeavours to please him and be accepted of him through the whole course of our Lives In these things it is that the Life of Grace and Duty doth consist Those are the holiest Souls who are inwardly and deeply most inclined towards God resolved for him and sollicitous to please him Not those who have the most transporting Passions or moveable Affections The sacred Recesses of the Mind as I may allude to that of the Poet Persius Satyr 2d are more inward the affectionate Part comes more into view God is not an object of Sense and therefore more fit for the Understanding and Will than the Passions to work upon The grand Essentials of Holiness are more deep and steady passionate strivings of Affection make a greater noise but are nothing near so valuable Besides weak Judgments and strong Passions oft go together The wisest and weightiest Persons are usually most sedate and composed Direct 8. Remember that God often makes the fullest discoveries of his Love to his People when they are engaged in the most difficult Self-denying Parts of Duty and Obedience It would be endless to tell you of the transporting Joys which many of the martyrs have found in their sharpest Sufferings When all Men have forsaken them God hath stood by them and comforted them He hath visited them in their Prisons and enlarged their Souls with spiritual Refreshments when their Bodies have been under confinement He hath enabled them to triumph in the very Flames and to baffle their Enemies by their Patience Magnanimity and Chearfulness in Suffering Paul and Silas sung in the Stocks Stephen had Heaven opened to him when his Enemies were raging against him The three Children in the fiery Furnace have one walking with them like the Son of God 'T is true indeed we are not to run upon Sufferings till God call us thereto but if it please him so to do we ought thankfully to accept of such a Call as a Prize put into our Hands for the exercise of our Graces and the advancement of our Comforts But on the other Hand if you be for taking up with a cheap and easy Religion and excusing your selves from the more difficult self-denying Parts of Duty it is a sign your Graces are but weak at best and therefore your Comforts are not like to be strong Would you sow sparingly and reap plentifully How can you expect full Assurance-of the Love of God while you care not how little you lay out your selves for him And what tho you are not called to the fiery Trial Yet if you will but set your selves earnestly to the frequent diligent spiritual Exercise of religious Duties to the mortificaiton of your beloved Lusts and to the doing of all the good you can in the several places wherein you stand you will certainly find Difficulties enow to exercise your Graces and to make way for your greater Comforts because the Flesh will draw back from such work as this the World is at hand ready to entangle you Satan will do his worst to hinder you and so will all his Instruments Accustom your selves to self-denying Obedience and in so doing you may expect the Comforts of the Holy Spirit Direct 9. Understand aright the ordinary Methods which the Spirit takes in comforting the Souls of Believers lest you abuse your selves by expecting what is unusual or extraordinary 'T is certain that none have a Right to the saving Benefits of the Covenant of Grace but those who comply with the Terms of that Covenant Nor can any have the Comforts of Assurance who do not know that they have so complied Now 't is the Spirit that enables us to assent to the Truth of the Gospel and particularly to the Truth of the Promises that are made to sincere Believers And it is he that inclines our Hearts by his Grace to accept of the Benefits offered and to perform the Duties required that is truly to repent of our Sins and to give up our selves to God in Christ And when we have so done our Case is safe But in order to the comfort of Assurance 't is further requisite to discern our own sincerity in this Covenant-closure and from thence to conclude that we are in a justified State and have a Right to the heavenly Felicity Now here we stand in need of further help from the Spirit that we may be enabled to discern the Grace which he has wrought in us and so to draw that comfortable Conclusion viz. that we are passed from Death to Life Thus you see the Spirit comforteth Believers and gives them Assurance of Salvation in a rational way by helping them to discover the Evidences of their Sincerity And it is foolish Presumption to expect Assurance any other way as if the Spirit would enable Men to rejoice in they know not what or to conclude they shall be saved they know not why We must be able to give a reason of the Hope that is in us 1 Pet. 3.15 So doth the Apostle here in the words of the Text. O do not deceive your selves by expecting enthusiastical Impulses irrational Raptures inward Voices to tell you that you are the Children of God But rather endeavour to get such a Frame and Disposition of Soul as becomes his Children and thence to conclude that you are such The sanctifying operations of the Spirit in Believers are the Witness or Evidence of their Adopuon Take care also that you deceive not your selves by expecting such Raptures of Joy as are extraordinary all are not fit for such degrees of Comfort nor would know how to manage themselves if they had it But if you have so much as tolerably supports your Spirits and keeps them from sinking bless God and be humble And have a care of Peevishness or Imparience Direct 10. Distinguish carefully between your State in the main and the more remote Accidents or Circumstances wherewith it may be attended Between what 's necessary to the Being of a sincere Christian as such and what 's further requisite to his Well-being Growth and Comfort Or if you will between foundation and building work If these things be confounded it is scarce possible you should have any settled peace and quiet in your Souls Those who have truly consented to the Covenant of Grace that is whose Hearts and Lives are in the main for God Christ Holiness and Heaven such I say are in a justified State â—â—d have a Right to eternal Life But then it must be remembred that even such Persons themselves are oft guilty of great Defects and Intermissions in the exercise of Grace and in
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