making they were intended to good works this was Gods minde and meaning he fore-ordained that they should walk in them He did not set up such a light in man to be put under a bushel he bestowed not such a talent on man to be bound up in a Napkin 2. That in their new making they were fitted to good works created to good works that is they were brought forth in such an holy nature indued with such a Divine light such holy principles powers affections dispositions and inclinations as fitted them for an holy active life And this Divine and excellent structure of this new creature do both signifie what life it is intended to and that this life to which it is intended is indeed an excellent life there is something sure in this godly life God did not new make men for nothing and something of worth and real excellency or else he would not have been at such cost in preparing men for it if there were no other godly life than that which the carnal world count godliness there needed no new Creation to fit men for it What is there in the whole frame of the Religion of the vulgar but a carnal man may reach to For the devotional part of it Saying or hearing of a prayer observing of dayes rites and customes c. What great difficulty is there in that May not a Publican do the same Yea may not a Harlot a Drunkard an Idiot do the same Such devotions will neither disturb their lusts nor yet will their lusts distate or disable such devotions and for the righteousness of it to love those that love them to be good neighbours to be no Extortioners no Adulterers c. there is not so very much in that do not even the Pharisees do the same What do you more than others said Christ to his Disciples What singular or excellent thing do you God hath done singularly well by you you are fearfully and wonderfully made as 't is true of the natural so much more of your new birth and curiously wrought not in the lower parts of the earth but in the highest heavens you are born from above God hath done more for you than for others what do you more than others Some it may be would have answered What do you more than others Why there 's no more to be done all that 's done more than others do is meer fancy or conceit But beloved when you look upon that sapless lifeless empty way of Religion which others are content with methinks your reasons should demand What hath God new-made me made me partaker of the Divine Nature of the life of God for no more but this hath God given such a glorious Gospel raised up such a mighty Saviour who hath shed such precious blood sent forth such a glorious spirit given commission to such multitudes of heavenly Ambassadors to Preach perswade beseech exhort to travel in birth with me till Christ hath been formed in me and all this to bring me to no better a life than this Surely there is something farther that the Lord hath been at all this cost and built this structure for Study this new birth study the new Creation more throughly and if you see not the most holy heavenly spiritual conversation that is pleaded for radically and seminally in the bowels of it then let godliness pass for a fancy for ever Let the Regenerate but live according to their new nature and if that be not the very godly life we contend with you about then call us what you will 5. Faith is no fancy Hebr. 11. 1. Faith is the ground or the subsistence of things hoped for and the evidence of things not seen It hath a sure foundation on which it 's bottom'd that sure word of promise 2 Pet. 1. 19. To the which saith the Apostle ye do well that ye take heed There is a believing on Christ for Salvation and a believing that we shall be saved by Christ the former is called the direct act of faith and is the Souls accepting of Christ for Lord and Saviour and an adventuring anâ— resting upon him for life this is founded on the Rock of Ages on the veracity and faithfulnesse of that God that cannot lye who hath said John 3. 16. Whâ—soever believeth on his Son shall not perish but have everlasting life The latter in the Saints is called The Râ—flex of Faith and hath its Foundation partly on the Word of God without them partly on the Work of God within them And this Faith or rather this Act of Faith if the former hath been first put forth is such also as will never deceive As those that trust in God because they have the Word and Oath of God in which two immutable things it is impossible for God to lye shall not be confounded but have strong consolation So those that believe they shall be saved because they find their hearts purified who believe that their names are written in Heaven because they find the Law and Image of God written and engraven in their hearts who believe that they shall not come into condemnation because they are in Christ and walk not after the flesh but after the Spirit who believe they shall overcome death because they have overcome the World that they shall reap in mercy because they have sown in righteousnesse that they shall reap in joy because they have sown in tears that they shall receive the inheritance of Sons because they have received the Adoption of Sons who finding themselves firmly knit and joyned to the Lord are perswaded that neither Death nor Life nor Angels nor Principalities nor Powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate them from the love of God which is in Christ Jesus their Lord. Those that on such grounds as these believe they shall be saved it shall certainly be unto them according to their faith if it be thus with them indeed if they be in Christ if they walk not after the flesh but after the Spâ—â—it if their hearts be purified c. The Word of the Lord stands good and sure to them that they shall not come into condemnation and they shall as infallibly be saved as if their particular names had been written in the promises The veracity of God stands as firmly engaged to make good conditional promises where the condition is fulfilled as if the promise had been absolute There is a faith which is a meer fancy The faith of Enthusiastsâ— who believe upon unscriptural Revelation who believe above and besides what is â—ritten the fâ—ith of Ignorants whose belief is according to the Athenians workship on the unknown God the faith of Idlers who believe they shall rest with Christ though they never laboured with him The faith of the profane who believe they shall be saved though they be not sanctified such faith is meer fancy opinion or presumption you may call
my trust in Christ that I shall be saved What trust in Christ and not turn to Christ Hope to be saved by Christ and refuse to be sanctified Will Christ redeem those from the Curse who will not be redeemed from iniquity Jer. 7. 9. Will ye steal and murther and commit Adultery and swear falsly c. And come and stand before me in my House and say we are delivered to do all these abominations Will you do wickedly walk in all manner of wantonnesse lasciviousnesse lust excesses c. and then come and take hold of a Redeemer as if you were delivered to do all this wickednesse Is my House become a Den of Robbers Are the Redeemed of the Lord a generation of Rebels Enemies of all Righteousnesse Lyars Proud Covetous Blasphemers Are these the followers of the Lamb 'T is true the Apostle sayes Such were some of you 1 Cor. 6. 11. Yet he adds But ye are washed but ye are sanctified but ye are justified in the Name of our Lord Jesus and by the Spirit of our God Christianity without Godliness this is a fancy indeed Let every one that nameth the Lord Jesus depart from iniquity either turn from iniquity or talk no more of Christ a Christian and an Infidel are not more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than a Christian and a Libertine Take heed sinners and let not the Gospel undo you let not Mercy damn you put not your Faith to do the sad office of infidelity Beloved let it never be said while the Just live you must die by your Faith this is like to be your case you would never have dared so to have slighted Holiness and persisted in sin had it not been for your trust in Christ You must count Christ to be no Christ no Redeemer or but an half or deceitful Redeemer if you count your selves good Christians while you are yet in your sins You must have another Christ another Gospel ere ever you can be saved in your sinful state Rom. 8. 1. There is no condemnation to them which are in Jesus Christ who walk not after the flesh but after the Spirit This is Gospel wherein you have the Redeemeds Charter and the Redeemeds Character His Charter He shall not come into condemnation His Character He walks not after the flesh but after the Spirit that is He is a man of a godly life Whom doth the Gospel secure from condemnation Why those that are in Christ But who are they Why only those who walk not after the flesh but after the Spirit those that walk otherwise can have no benefit by the Gospel You all stand as convicted malefactors guilty of death you have sinned and what have you to say why you should not dye and have your sentence of condemnation past upon you May be you will call for a Psalm of mercy my Book Lord my Book the Gospel will I hope secure me No sinner thou canst not have it thou art one that livest after the flesh and canst not have the benefit of the Gospel This is the Law and the Gospel says not one word to reverse it If ye live after the flesh ye shall dye Christ never intended the benefit of his Redemption to any of you whether you would repent or no be holy or no you may as well write for Gospel this He that believeth shall be damned as this He that obeyeth not the Gospel shall be saved And you may as well say that sinning is serving of Christ as that those that live after the flesh obey the Gospel 4. The Doctrine of Regeneration is a real truth There are three things most evident concerning this 1. That there is such a change and that necessary to salvation 2. That this is a great and mighty change 3. That this is an inward and Soul-change 1. That there is such a grace as Regeneration and that necessary to salvation 1 Joh. 3. 3. Verily verily or truly truly or certainly except a man be born again he cannot see the Kingdom of God 2. That the change that is wrought by Regeneration is a great and a mighty change it is as great as the making something of nothing Regeneration is a new Creation it is as great as the raising up of persons from death to life Regeneration is a Resurrection You hath he quicked who were dead in trespasses and sins Eph. 2. 1. There is as great a power as much of Divinity manifested in quickning a dead soul as in raising a dead body When God would confirm the faith of the Jews concerning their Conversion and Restauration after their cutting off which the Apostle tells us shall be as life from the dead he evidences that he was able to accomplish it by his making dry bones to live Ezek 37. 3. Can these bones live Son of man prophesie unto â—ese bones say unto them Oh ye dry bones hear the Word of the Lord 'T was a strange service the Prophet was put upon but yet â—e prophesies and behold there was a great shaking and bone came to his bone and they were covered with sinews and with flesh and the breath of life was breathed into them and they stood upon their feet a great Army These bones saith the Lord are the house of Israel and Judah That is as they lay in their state of rejection from God and if the Lord could not have made the bones to live he had failed of his confirmation of their faith touching the Redemption of this dead people When the Ministers of the Gospel are sent forth to preach to sinners it is even as likely a service as if they had been sent among the Tombs and the Graves to prophesie to the Skulls and the Bones and the dust of the dead And if there were not a Divine and Almighty power accompanying their Ministry their successe would be the same as if they had been preaching the beasts of â—he field into Men or of Stones attempting to raise up Children unto Abraham 3. It is an Inward Soul change Regeneration is â—he uniting of dead Souls to Christ Gal. 4. 19. My little Children of whom I travel in birth untill Christ be formed in you Here note three things 1. That the result of this union with Christ is a new Life 1 John 5. 12. He that hath the Son hath Life Generatio unius est corruptio alterius In this Generation there is a Death and a Life 1. A Death Colos 3. 3. Ye are dead that is Your sins are dead your old man is dead Our old man is crucified with him Rom. 6. 2. A Life There is new sense and motion there is a living power communicated to souls united to Christ whereby they are enabled to move and act in such an holy spiritual and heavenly way as was impossible before Grace is a living thing that spirits and animates all the Faculties a new that puts life into all the duties and performances of the Saints which though for the matter of them they might
worship to be the Soul and the Soul to be nothing Be not conceited that the outward part is the worship and the inwaâ—â— but a conceit Brethren the living God will have living services the God of our spirits will have the service of our spirits the worshipping God in spirit this is the true worship God will not be and take heed you be not cheated with shews When all the men of the world with their wits parts and interists have commended garnished and magnified the carcass of Religion and decryed and disgraced its soul and life yet this shall still stand as an irrefragable Truth They are the circumcision who worship God in the spirit and rejoyce in Christ Jesus and have no confidence in the flesh 2. Worshipping God through the spirit through the help and assistance of the Spirit of God as to instance in prayer Jude 20. Praying in the Holy Ghost Rom. 8. 26. The Spirit it self helpeth our infirmities The Spirit of God affords a three-fold help in prayer 1. He indites our requests suggests matter of Prayers to us who as the Apostle there tells us Know not what we â—â—â—uld pray for as we ought Carnal mens lusts do often make their Prayers and then no wonder they ask amiss when they should be seeking the death of their lust they ask meat for their lusts we often not knowing what we ought to ask do ask we know not what we ask a stone a Serpent a Scorpion somtimes when we think we ask bread If God should alwaies give his people their prayers their prayers would undo them When we are poor we ask riches and it may be if God should give us them our riches might undo us Somtimes we ask ease or credit or liberty and if we had what we ask it might be our ruine the Spirit of God knows what 's fit for us and accordingly guides our prayers He helps us to understâ—â—â— our sins and so teaches us what confession to make carnal men will confess sins but any sins rather then their own He helps us to understand our wants and so teaches us what to ask He helps us to understand our mercies and so teaches us what to give thanks for carnal men often come before the Lord with mock praises give thanks for their election justification sanctification hope of glory when it may be the power of sin and the wrath of God abides upon them and they remain without Christ and without hope and without God in the world the Spirit of God if they had him would make their devotions more reasonable and regular 2. He excites and quickens and enlarges their hearts in prayer The Spirit of God comes in and influences upon the heart and draws forth the soul and this is the import of the following words The Spirit it self maketh intercession for us with groanings which cannot be uttered that is he sets up a groaning and sighing after the Lord. Groaning notes the strentgh and ardency of desire which through the servency of it puts the Soul to paine and an holy impatience till it be heard in which sence it s used verse 21. For we our selves who have received the first fruits of the spirit groan within our selves waiting for the adoption even the redemption of our body It works such groanings as cannot be uttered it sometimes makes the hearts of Christians too big for their mouths their desires more larger then their expressions as much warmth and life and strength of affection as there does appear without there 's more withinâ—t Oh how flat and dead are our hearts oftentimes how much are we straitned in our prayers we stand as men struck dumb when we come before the Lord or if there be words in our mouths there is scare any word in our hearts sometimes we cannot speak and if we can speak we cannot groan the Spirit doth either put words in our mouths or else supply the want of words by kindling and enlarging inward desires helping us to groan out a prayer when we cannot speak it out and silent groans will sound in the ears of the Lord when the loudest cryes may not be heard 3. He encourages and emboldens the heart in prayer enables us to call God Father to pray to him to cry to him to be confident of audience and acceptance with him upon this ground Gal. 4. 6. God hath sent forth the Spirit of his Son into your hearts crying Abba Father And hereby he furnisheth us with a mighty Argument to plead with God Father hear me Father forgive me Father pity me Father help me Am not I thy childe thy Son or thy Daughter To whom may a childe be bold to go With whom may a child have hope to speed if not with his Father Father hear me The Fathers of our Flesh are full of bowels and full of pity to their Children and know how to give good things to them when we ask them when they ask Bread will they deny them when they ask cloaths or any thing they want will they deny them And is not the Father of Spirits more full of bowels more full of bounty than the Fathers of our Flesh Father hear me This is praying in the Spirit and if this be a fancy with you I must tell you sinners that it is such a fancy as experienced Christians that have most proved it would not lose for all your substance But will you stand to it Is this Fanatical praying indeed then bring your Index expurgatorius and expunge these Textâ— out of the Scriptures or else if you let them stand and look over them again you will next say Their Bible is as Fanatical as themselves But let me add one word to convince you from your own judgement if you understand what you doe that praying in the Spirit is no fancy and this by putting this one Question to you Dare any of you all when you goe to God in Prayer deliberately refuse to begge the assistance of his Spirit Whether you use a Form or Pray without a Form that is not so material The assistance of the Spirit is needed as well of those that use a Form as of those that pray without it Nor dare you I say when you goe to pray deliberately refuse to beg the assistance of the Spirit Dare you say Lord I need not nor desire any such assistance I will not ask it of thee that thy Spirit may be given into me to help mine infirmities If you beg the assistance of the Spirit you hope to have it and if you have it there is that praying in the Spirit which you cry down for a fancy Judge now whether you do not condemn the things which your selves allow and in your Judgement and Practice justifie the reallity of that Duty which with your mouths you decree for Fanatical Will you also be his Disciples Will you also be Fanaticks 2 Walking in 〈◊〉 Spirit this is no fancy Gal. 5. 25. If we live in the Spirit let
born of the Spirit is a spiritual man and those that are led by the Spirit walk on in a spiritual course that is they live a more noble and raised life then the rest of the world Carnal men who are governed and ruled by that evil spirit that is in the world live an evil and carnal life worldly spiritual men a worldly life sensual men a sensual life Ephes 2. 2 3. Wherein in time past ye walked after the course of this World according to the Prince of the power of the Air the spirit that now worketh in the children of Disobedience among whom we also had our conversations in the lusts of the flesh fulfilling the desires of the flesh and of the mind Whilest we were in the common state we took the common road whilest we were in the flesh fleshly men we lived a fleshly life To serve ouâ— bellies to serve our appetites to serve our pride and covetousness and other lusts this was our life And this life was sutable to that Spirit which was within them and that evil Spirit the Prince of this world without them that govern'd and steer'd their course Accordingly the Saints having a new heart within and a new leader without do lead a new life as the flesh and the Devil carry evil men on in a course sutable to their leaders so the Spirit and Grace of God carry on the Saints in a course sutable to theirs an holy spiritual and heavenly lifâ— So that this is to walk in the Spirit to live holily and spiritually this is that life which is called The life of God Ephes 4. 19. The Conversation in Heaven Phil. 3. 20. Our Conversation is in Heaven And a Spiritual and Heavenly Life this may be called upon a three-fold account 1 Their dealings are about Spiritual and Heavenly things 2 Their delights are Spiritual and Heavenly 3 By these Spiritual dealings and delights themselves become daily more Spiritual 1 Their dealings are about Spiritual and Heavenly things God and Heaven and everlasting Glory and those spiritual Exercises whereby God is served and Glory obtained these are the matters about which this life is spent They live with God they hold daily intelligence with Heaven they are much in the contemplating and admiring and adoring the infinite beauty and incomprehensible perfections of God and his unspeakable love and gracâ— and goodness towards them They are searching into the Mysteries of Christ studying out the riches of the glory of the Mystery of the Gospel They live amongst Angels their hearts and their eyes are dayly in that general Assembly and Church of the first-born When they sleep they lay them down under the wings of their Lord no sooner are they awake but they get them up to the top of Pisgah to take a view of the Promised Land When I awake I am ever with thee says the Psalmist When the covetous man awakes he is with his God when the Epicure awakes he is with his God when the Adulterer awakes he is with his Goddess Christians are presently above the clouds above the stars falling down before the Throne of the Almighty Their work is to seek and serve and praise and please the Lord to carry themselves so that they may be accepted to God to be washing their robes and making them white in the bloud of the Lamb to be minding their souls consciences affections thoughts that these may all in their several capacities exalt and enjoy the Lord Their Trading is for the Pearl whilest the Merchants of the Earth are trading for Gold and Silver and Spices whilest the Muck-worms of the world are dealing in Corn and Sheep and Oxen and Asses whilst the vâ—luptuous wantons of the earth are dealing about fashions and feasts and sports trading in Toyes Feathers Apes and Peacocks Christians are trading in Promises and Prayer in Faith and Repentance in Patience and Humility in Mercy and Charity that by these they may make their Calling and Election sure and so an entrance may be administred unto them abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ These are the businesses of Christians lives their dealings are about spiritual things 2 Their delights are in spiritual things The Lord is the delight of their hearts Delight thy self in God sayes the Psalmist Psal 37. 4. And what he bids others do he does himself Psal 16. 8 9. I have set the Lord always before me therefore my heart is glad and my glory rejoyceth The thoughts of God are dear and precious to them The Word and Law of God is their delight Psal 1. His delight is in the Law of his God The Courts of the Lord his Ordinances Worship Sabbaths are their delight Psal 84. 1. How amiable are thy Tabernacles O Lord of Hosts Their work is their delight Psal 40. I delight to do thy will Their hardest works Fasting and Watching and Wrestling and Fighting against Sin and Temptations crucifying and mortifying their own flesh denying themselves mourning for sin there is much sweetness they find in their very travels and tears and sorrowings as sorrowing sayes the Apostle yet alwayes rejoycing As Solomon speaks of Carnal Mirth Prov. 14. In the midst of laughter the heart is sad so it may be said of spiritual Mourning in the midst of sorrow the heart is joyful the heart of a Saint is never in so sweet a frame as when it is melted into godly sorrow but especially Christ is their deleght he is the deliciae Christiani orbis Canticleâ— 2. 3. I sate down under â—is shadow with great delight Carnal men are ready to say to them as the Daughters of Jerusalem to the Spouse Cant. 5. 9. What is thy beloved more â—en another beloved What beauty is there in him that thou shouldest thus desire him or take such pleasure in him They see no beauty in him he hath no Form nor comeliness in their eye and therefore they think there is none Oh Sinners you do not know Christ you have had no acquaintance with him you have not tâ—sted of the fruits of this Tree of the clusters of this Vine I sate me down under his shadow with great delight and his fruit was sweeâ— to my taste Saints have tasted of the sweetness of Christ tasted that the Lord is gracious and therefore can take great delight in him The delight they take in Christ is that which puts such a delight into every Ordinance into every Duty therefore Praying and Reading is so pleasant to them because there they meet with their Beloved Christ appears to them in his Word Christ meets his Saints in their Prayings and Fastings and this makes all sweet to their souls Carnal men think the life of Saints to be an heavy a sad and most troublesome life they count that themselves have the onely merry and pleasant lives that their Hawks and Hounds their Carding and Dicing and Drinking and Dancing their Seews and Plays that these are the onely Heaven This
me so I can be in pain in disgrace If thou wilt have me But I cannot be unholy I cannot bear it to be such a starveling in the state of my Soul Lord for more holiness Lord for more life and care and zeal and fruit let me have it upon what terms thou pleasest only let me have it Can you say thus to the Lord I hope you can what and yet be displeased it he take you at your word can you pray thus and yet repine and murmur that the Lord hears your prayers Christian when the Lord comes to deal roughly with thee entertain his chastisements whatever they be with this thought Now the Lord is about to give me my hearts desire now is my day of hope This distress this sorrow and anguish the Lord hath brought upon me may be come to perform that work which I have long'd to see What the Word hath been so long a doing and yet is not done What Sacraments Prayers Mercies have been so long a doing and yet is not done Now is the time this may be the means to bring it about This bitter Cup hath health in the bottom this Plough and these deep furrowes it makes look towards an Harvest The work is doing that I have been so long a begging This froward this senseless this sloathful this earthly barren heart which I feel to day I hope now in a little time I shall be rid of for ever If this be the meaning of my troubles as I hope it is I will wait I will wait for the fruit and if this be the fruit oh welcom welcom this blessed Providence 6. Your patient suffering shall be the advance of your glory Remember what I have told you already Your suffering shall go into your reward according to your deep poverty so shall your riches be As 't was said concerning Babylon Rev. 18. 7. How much she hath glorified her self and lived deliciously so much sorrow and torment give her So shall it be said concerning you How much they have been abased and afflicted for me so much Joy and Glory give them As sure as the persecuâ—ings of the ungodly shall meet them in hell so certainly shall the Persecutions of the Righteous meet them before the Throne of God This shall be written on their everlasting Crowns Here is the Patience of the Saints By this time you see Christians that a suffering state is not so formidable nor patience under it so impossible nor your impatience so excusable as your hearts are so apt to tell you Sufferings you cannot avoid but you may abide them your carnal hearts will cry out I can't endure and therefore whatever shift I make I must avoid them The Gospel tells you You may endure but if you will be Christians you can't avoid them All that will live godly in Christ Jesus must suffer persecution Well since it 's thus Gird up the loins of your Minds and follow your Lord. Consider him that endured such contradictions of Sinners and be not weary noâ— faint in your minds The Captain of your salvation was made perfect through sufferings and if you will be patient so shall you his followers Turn to your strong hold ye Prisoners of hope prove to the world that your Faith is no fancy nor your Rock a refuge of lies that your profession of holiness is not a meer talk or vapour Fear not to bear yours and thankfully accept your Lords Testimony when the Lord hath fulfilled his sad Predictions let your faith and patience seal to the fulfilling his promises When-ever the hand of the Lord touches to the quick and you feel in earnest that 't is hot service to be a Christian when your flesh begins to fly in your face and cries out against your Soul either as Zippâ—rah against Moses a bloody Husband hast thou been to me or as Job's Wife to him Curse God and dye chide it into silence Thou speakest like one of the foolish Women If it will still kick and â—ling and groan out to thee dost thou still retain thy integrity hearken not to it leave it to groan alone as the flesh hath left thy Soul to groan alone under sin so let thy Soul leave thy flesh to groan alone under affliction While thy Soul is quiet there 's the glory of patience though extremity of torment make thy flesh to roar nay the more the flesh roars and the Soul yet keeps silence the more patience If your fears affright you and prophecy to you before hand Oh I shall never be patient if the fore-sight be so dreadful what will the encounter be Yet be not discouraged You say you could be content to suffer if you were sure you could be patient that is you would venture into the water if you had first learn'd to swim why when you are in then you will learn and not before Tribulation worketh patience where it findeth none when you are in the fight you 'l find your weapons your very sufferings will learn you to bear 'T is the flesh that flings and frets but by that it hath been tamed in the house of affliction it will be quieter Be jealous of your selves while you will let not fore-hand presumption hinder fore-hand preparation But whilst you suspect your selves distrust not your God follow the Cloud of Witnesses and lean on the Rock of Ages and when you are put hardest to it let your soul take Sanctuary here When my flesh and my heart faileth me God is the strength of mine heart and my portion for ever Lastly As that wherein I shall take in most of these former particulars Let your lives answer that Spirit of holiness which the Gospel hath powred forth upon you Let your lives be gracious and holy lives Particularly 1. Let the Grace of the Gospel be visible and perspicuous in your lives shew forth the vertues of him that hath called you out of darkness into his marvellous light Let your lives be the image of thot holy Doctrine or the holding forth of that word of Life which you have received Admire that grace of God which hath appeared to you and let his Grace appear and be admired in you let Grace appear in you in its Purity Power 1. In its Purity represent your God and your Christ and your Religion in its holiness to the world Teach the World to love or at least to reverence holiness by letting them see it before their eyes Holiness hath such a Glory in it that it will command respect and reverence when it is clearly seen Let your paths be pure as God hath separated you to separate your selves from the lusts of men to the Law of your God Keep your selves upright in the sight of God keep your selves unspotted of the world If they will be spotting you let it be only with your beauty spots your Wisdom Truth Holiness Mercy Meekness Patience the Excellencies and Vertues of your God appearing upon you Let this that you are too pure
himself from the Fellowship Fashions and Lusts of the World and denying himself the sinful Liberties thereof doth exercise himself to keep a good conscience towards God and men This is the person against whom the great hate and envy and severe censures and calumnies of ungodly men are chiefly intended under what colour or disguise soever they are carried the enmity is not betwixt sinners and Hypocrites but betwixt Sinners and Saints the seed of the Serpent and the seed of the woman not the pretended but the true seed Israelities indeed are the Men whom the Ishmaelites persecute Gal. 4. 29. He that was born after the flesh persecuted him not that pretended to be but was born after the Spirit Of this Person or of this sort of people I shall give you a more full description in these two Particulars 1. By their Make or Constitution 2. By their Way or Conversation 1. By their Constitution they are made and cut out exactly according to the pattern they are born of the Spirit born of God and they bare the express Image of their Father upon them Col. 3. 10. Renewed after the Image of Him that created him they are of a new Make from what they were there is a mighty change wrought in and upon them 2 Cor. 3. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are changed into the same image In our first birth we were brought forth in the Image of our first Father Genesis 5. 3. Adam begat a Son in his own Image that is a fleshly and earthly Image The first man was of the Earth earthly and such are all his natural Progeny an earthly seed an earthly Generation he that is born of the Spirit is brought forth in a spiritual frame John 3. 6. That which is born of the Spirit is spirit He that is born from above is of an Heavenly Nature as well as Original The change that Religion makes on men is not such a low and inconsiderable thing as some Men make it standing only in some little Reformation of the Life but it consists chiefly in the renewing of the Sonl after the Image of God the forming of Christ upon the heart of Inner Man As that second change which shall be at the Resurrection will be the transforming of our vile bodies into the likenesse of Christs Glorious Body so this first change is a transforming of our vile souls into the likenesse of his glorious Spirit Christians are the Temples of the Lord and as Moses made the Tabernacle exactly according to the pattern shewed him in the Mount so these spiritual Temples are made exactly according to their pattern 2 Cor. 3. 3. They are the Epistles of Christ written not with Ink but with the Spirit of the living God not in Tables of stone but in fleshly Tables of the heart Carnal Men plead hard for their Christianity they are all Christians all Disciples all the people of God though they be ignorant Unbelieving Earthly Sensual yet some kind of Profession such as it is there is among them a profession of Faith a profession of Repentance which though it amount to little more than bare saying I believe I repent I am sorry for my Sins yet this must passe for Christianity But as Christ once said to the tempting Jews whose is this Image and superscription Where is the Divine Stamp and Impress Where is your likenesse to Christ Is there not still the Visage of the Old man Is there not the old Pride the old Envy the old Enmity against Holinesse the old Guile and Falshood and Lust still spread over you Is this the Image of Christ Christians that are truly such are precisely formed according to this pattern they have Face for Face Limb for Limb Grace for Grace all the Grace that is in Christ is truly though not yet perfectly coppied out upon them though the Characters may be something blotted and obscured by reason of the remainders of corruption yet there they are the same mind the same heart that was in Christ is in them A true Christian is a Transcript of Christ As he is so we are in the World This inward change this forming of Christ upon the heart is the very Soul and Life of Christianity you may as well call him a Man whose Soul is not in him as you may call him a Christian who hath not the Spirit of Christ in him Let no man count himself a Christian from any outward priviledges much less from any outward Paint of Christianity but from the inward Prints of it upon his heart Thou hopest thou art a Christian but where is the Image and superscription of Christ upon thy heart Dost thou not find not only an unlikenesse to Christ but a dislike of Christ an inward loathing of the holinesse of Christ and a rising of heart against the strictnesse of that holy life which he requires Dost thou not find a favour of earthlinesse and fleshlinesse beating the sway and rule in thine heart Dost thou not find principles tending altogether to loosenesse and licenciousnesse Is this thy likenesse to Christ Dost thou not find an emptinesse of the Light Life Love Grace of Christ in thy Soul Whatever thou hast of Christ without thou hast nothing of Christ within Deceive not thy self God is a Spirit and his eye is first upon the spirits and souls of men he loves truth in the inward parts he loves holinesse in the inward parts He is a Jew which is one inwardly and he is a Christian which is one inwardly He is not a Christian who is only outwardly so Nay further as he is not a Christian which is not inwardly so so neither he that hath something of the inwards of a Christian and hath not radically all the Graces of Christ in him he that hath faith and hath not Charity he that hath the light of a Christian and not the love he that hath the desires of a Christian and not the conscience of a Christian he that wants any one of the vital parts of Christianity hath nothing at all a thorow Christian is throughout conform to the pattern And thus you have a description of Scripture Precisians by their Make or Constitution II. I shall describe them by their Conversation and that 1. By the end of their Conversation 2. By their course or Motion to this end 1. By the end of their Conversation What is it that these Men would have or whither are they bound They cannot be content to go along with their Neighbours to live and do as others whither is it that they are going or what is it that they would have Why this is it they are travelling Heaven-ward trading to another Country they are bound for the holy Land for the holy City they are going towards Sion or Jerusalem which is above Jerem. 58. 5. They shall ask the way to Sion with their faces thitherward Sion was the ancient seat of Gods residence among his People the place of Gods solemn service
sentence of condemnation the earnest of eternal vengeance these have their white stones the marks of their absolution and the earnests of their eternal blessedness When ye look on their naked backs their hungry bellies the cold lodgings that are the lot of many of them you will say surely these are a poor and foolish People but see that precious stone they carry with them wherever they are there you may behold their Riches and wisdom when you consider your own fulness and braveries your dainties and delicates your ornaments and jewels your possessions and honours you are transported with pride and jollity and have almost forgot that you are men but what signifies that black stone in thy breast that guilt thou carriest in thy Conscience Consider Sinners what is it to have God your enemy wrath your portion the curse cleaving to your possessions your sentence of death written in your hearts and upon your consciences and then you will think those men have gotten something that have gotten their absolution from all this 3. The white Robe or the Sanctification Holinesse is not only imposed on Christians as their duty but bestowed on them as their priviledge Therefore the Lord promises to his people as their encouragement to suffer affliction Heb. 12. 10. That thereby they shall be made partakers of his holiness This is the precious Treasure of the Saints Mat. 12. 35. A good man out of the good Treasure of his heart bringeth forth good things A good man though he hath no treasure 〈◊〉 his house nothing in his purse nothing in the field yet he hath a good treasure in his heart a treasure of wisdom and knowledge a treasure of grace and holinesse a treasure of faith and patience and humility and mercy and this is a rich treasure 'T is the rich in faith rich in grace and holinesse that is a rich man indeed a heart full of grace is a better treasure than a house full of gold as much as strong men glory in their strength as much as wise men glory in their wisdom as much as great men glory in their greatness one grain of grace is more worth than all As much as holiness is dispised and trampled upon by the men of this world it is of greater value than mountains of gold and silver Holiness is the health of the Soul the soundnesse of the Spirit Health is a poor mans portion look what sickness is to the body that is sin to the Soul the disease of it sinful souls are sickly souls and as it is with sickly bodies so it is with sinful souls they are neither fit foâ— employments nor â—apâ—ble of any considerable enjoyment A sick man can do little service and caâ— take little comfort in any thing he hath sinfuâ— souls are good for nothing and can take comforâ— in nothing that is good Holiness is the health of our Souls Sanctification is the restitution of the Soul with all its faculties to their rectitudâ— and soundness By Holiness the soul is 1. Made fit for service and that is a great blessing Whaâ— a misery is it to be an useless unprofitable lumpâ— good for nothing to be serviceable and that 〈◊〉 such high and noble ends as the honouring the Name the carrying on the Designs the shewingâ— forth the Vertues of the Eâ—â—nal God what aâ— blessed thing is it 2. The â—oul by Holiness iâ— made capable of enjoying the Lord and all the gifts of God What is the reason that Christians under a decay of grace and overgrown with corruption can take comfort in nothing Tell them of the promises of the Gospel of the priviledges of the Gospel of the Joyes and Hopes and Glory to come they can take no pleasure they can find no sweetness in it Promises do not affect them priviledges do not affect them future hopes and expectations do not affect them What is the reason of this Oh! their souls are sick and cannot taste or relish any thing that is good by how much more healthy men are by so much more delight they can take in their business by so much more comfort they can take in their friends by so much the more pleasure they can take in their meat and drink or any thing else that they enjoy And so it is with a healthy soul by how much the more holiness by so much the more sweetness Duties are sweet Ordinances are sweet Promises are sweet the Society of the Saints is sweet the Meditations of God are sweet They can truly be said to enjoy their friends to enjoy the Promises and Ordinances to enjoy their very Duties to enjoy God in all they have or do whose souls are in such an holy healthful state This is another of the â—reasures of wisdom which the Saints have gotten they have gotten Holiness 4. The Adoption Rom. 9. 4. Who are Israelites whose is the Adoption There is a twofold Israelite an Israelite after the flesh such were the natural children and posterity of Abraham and an Israelite after the Spirit such are all believers the childreâ—â—f the faith of Abraham and according to this distinction of Israelites there is a twofold Adoption outward and visible which pertain to the natural seed inward and invisible which is the peculiar priviledge of the spiritual Seed all the children of the faith of Abraham The Adoption comprehends in it 1. The grace of Adoption whereby the Lord hath given us the relation of Children and a right to all those priviledges and blessings that flow from that relation Job 1. 12. To as many as received him to them gave he power to become the Sons of God 2. The Spirit of Adoption Gal. 4. 6. And because you are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father This Spirit is called the spirit of Adoption not only because it works in us the disposition and dutiful affections of Sons but especially because it witnesses our Sonship Rom. 8. 15 16. Ye have received the Spirit of Adoption whereby we cry Abba Father the Spirit it self beareth witness with our spirit that we are the children of God The Spirit evidences and witnesses our Sonship and thereby enables us to cry Abba Father that is to call God Father Gives us the boldness and confidence of children to come to him on all occasions to make 〈◊〉 complaints to Him to make known our wants our fears and our dangers to him to make our requests to him to depend on him for provision for protection to put in for a childs portion for a share in his riches to lay claim to and to lay hold upon the inheritance of Sons to cast our care upon him and to quiet and comfort our selves in the sufficiency of our Father I have nothing saith the child but from hand to mouth but my Father hath enough 〈…〉 a blessed and glorious priviledge that Christians have obtained to be the sons and daughters of the Lord Almighty 1 Job 3. 1.
preaching to others I my self should become a cast-away For Scripture-promises consider these Blessed are the poor in spirit bessed are the meek the merciful they that hunger and thirst after righteousness the pure in heart they that are persecuted for righteousness sake for they shall see God theirs is the Kingdom of heaven they shall be comforted filled and great is their reward in heaven For Scripture-prayers consider these The God of peace sanctifie you wholly and I pray God that your whole spirit soul and body may be preserved blameless until the coming of our Lord Jesus Christ Now the God of peace make you perfect in every good work to do his will working in you that which is well pleasing in his sight Multitudes of such like Scriptures might be added but these may suffice Now wherefore are all these things written Wherefore are these strict commands given these holy lives of Saints left upon Record these promises made and these prayers kept upon the file Are they not all written for our learning to let every man and woman understand what manner of persons they must be what manner of Lives they must live if they will be saved If less or a lower Religion would serve to what purpose is this waste If it be so People may forbear to charge Precisians with keeping more ado than needs and lay in their charge against the Scriptures for requiring more than needs But do you think indeed that the Scriptures have spoken these things in vain If it be not in vain if all this be comprehended under the one thing needful if all this do but shew us the one and only way of Life if we must be thus renewed and changed in our minds and must thus holily and unblameably order our Lives or else we cannot be saved as the Scriptures mentioned many of them expresly affirm then what will become of that poor confident multitude we are now dealing with Does all this amount to no more than keeping your Church saying your prayers learning and saying over the Creed and the Ten Commandments living peaceably with your Neighbours paying every man his own crying to God for mercy when you have committed a fin and the like Can you call this cold lifeless way your striving to enter in at the strait gate Is this your working out your salvation with fear and trembling Is this all that is meant by fighting the good fight of Faith by wresting against Flesh and Blood against Principalities and Powers by being instant in Prayer fervent in Spirit watching and running and pressing towards the mark Brethren if there be one way of Life if all this which hath been represented to you out of the Scriptures be to shew you from the Lord what â— strait way this one way of life is and if you will compare your way you depend upon with it methinks you shall need no more to convince you of your dangerous mistake hitherto and to leave you more ready to embrace the exhortation I am pressing upon you namely To come in among the number of and take upon the holy course of these circumspect Christians But if this be not sufficient I shall yet make it more evident by Reasons drawn from the Scripture which I shall give you in these Six Propositions 1. The Gospel requires as indispensably necessary to salvation inward holiness or the renewing of the heart or inner-man Needs this any proof to them that understand the Scriptures There must be another Spirit Numb 14. 24. A new heart Ezek. 36. 26. A clâ—an heart Psal 73. 1. A true heart or an upright heart sprinkled from an evil Conscience Hebr. 10. 22. Ezek. 18. 31. Make you a new heart and a new spirit for why will ye dye Jer. 4. 14. Oh Jerusalem wash thine heart from wickedness that thou mayest be saved What do these Scriptures especially the addition in the two last For why will ye dye And that thou mayest be saved What do these import less than this That there is no salvation possible there is nothing but certain death and destruction to those whose hearts are not washed and made new John 3. 3. Except a man be born again he cannot enter into the Kingdom of God Except ye be converted ye cannot enter into the Kingdom of God What is the product of this new birth or this conversion but a new creature Some there are it is true that interpret this Conversion which is made so necessary to Salvation to be nothing else but the coming of persons from Judaism or Paganism to Christianity to the owning and embracing the Christian Faith But if this be true then all that believe Christ to be the Messiah and are baptized and live in the profession of the Christian Faith shall be saved Come ye Drunkards come ye Adulterers Lyars Covetous with all the profane Root of Nominal â—â—ristians and keep an Holy-day to the memory of these two Doctors who bring you such a large and easie Gospel as will carry you all to Heaven with all your lusts and lewdness upon your backs But is this true Is this Gospel Is this all the conversion that is necessary to Salvation It cannot be For First There are many that embrace the Christian Faith that are Hypocrites and shall Hypocrites be saved Secondly There are many such Converts that walk disorderly whose God is their belly whose glory is their shame who minde earthly things Phil. 3. 18. Of whom the Apostle here tell us that their end is destruction 2. This inward Holinesse which the Gospel requires stands not in some sudden and unconstant good thoughts or some transient good affections but is an holy frame or habit thus much is intimated in the fore-mentioned expression Another Spirit a new Heart a new Creature An holy thought a good desire is another thing from a new heart they cannot so much as evidence that the heart is renewed as in a renewed heart there may be some evil thoughts and evil lusts arising and working so some good thoughts and affections may spring up in an evil heart true holiness is not a fit but a frame there may be fits of passion or of pride or of envy too often in a Saint and yet in the main he may be a Saint still There may be fits of devotion fits of zeal sometimes in a â—inner and yet he is a sinner still Holiness is the temper and constitution of a Christian his new nature that abideth in him 3. This inward â—â—bitual Holiness stands in an universal compliance of the heart with the whole Will of God the heart that is formed after the Image of God is conformed to the Will of God Psal 40. Thy Law is within my heart not a piece but the whole every word and tittle of it The Law is within me The Law is said to be within the heart of a Saint in a double senâ—e First It is published and revealed and made known in the heart it is understood
peremptorily resolved against hearkening to any farther Treaties about this thing casting them off with the greatest scorn and indignation I must be bold to tell you from God That if you live and die in this mind God must cease to be true the Scriptures must be proved to be a lye the Doctrine of the Gospel a meer forgery or faâ—shood or you will be shut for ever out of the Kingdome of God And do you not yet see enough to perswade you to come in and be of this number Are you not yet convinc'd that 't is your duty that 't will be your wisdome to be such That none but Fools and Brutes will continue to be Libertines Whilst you charge folly on the Saints will you at last prove your selves to be the onely fools And will you verifie that Proverb Bray a fool in a Mortar and yet his folly will not depart from him Shall it be said of you Let them be instructed let them â—e convinced let them be warned yet still all 's â—â—ne fools they are and fools they will be Oh ye â—ools when will ye be wise Search the Scriptures â—nd learn of them come unto Christ and learn of him and if he do not speak the same things which here have been spoken if he do not teach you the same Lesson which here you have been taught then go on and take your liberty still but if Christ sayes Be holy if Christ sayes be circumspect if Christ sayes Be perfect and you still refuse to hearken then carry this inscription upon your foreheads We have rejected the Word of the Lord and what wisdom is there in us John 1. 47. Behold an Israelite indeed in whom there iâ— no guile VVE need not go far back to find ouâ— the sense of these words which they fully enough contain within themselves â—he occasion of them was this Philip calls Nathaniel to come to Christ Nathaniel being called comes and coming to Christ our Lord gives his Judgment of him In the words we have 1. A note of Observation Behold This hints to us two things 1. That a Nathaniel a true Israelite is a worthy Sight worth the observing Behold an Israelite 2. That a Nathaniel is a rare Sight We do not use to put a Behold on that which we see every day 2. A Description of Nathaniel and in him of aâ— sincere godly man 1. He is an Israelite Israel was the first name of Jacob who upon his wrestling and as a Prince prevailing with God in Prayer had this new name given him of God and was thenceforth called Israel from him afterwards the whole generation of the Jewes were called Israel in the new Testament all the People of God were called Israel Gal. 6. 16. Both 〈◊〉 the Old Testament and the New Israelites weâ—â— such as had the account of the People of God whom God hath separated and set apart for himself as his peculiar people out of all the rest of the world so that an Israelite here notes one that belongs to God a good man 2. An Israelite indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that 's truely an Israelite not after the flesh but after the Spirit not in shew and appearance not in conceit or his own or others Opinions but in reality 3. An Israelite without deceit in whom is no guile who is no Jugler or crafty Dissembler that did only personate bear the face and act the part of an Israelite but an honest down-right plain-hearted Israelite In all this we have a full description of a sincere godly man â—e is an Israelite one separated to God an Israelite indeed not in conceit or fancy but in truth not in deceit or guile but in singleness of heart That which I intend for the foundation on which to build my discourse is An Israelite indeed Thence let the Doctrine be Doct. A sincere godly man is no Phanatick or Godliness is no fancy As there is an Israelite in conceit so there is an Israelite indeed as there is Godliness in shew so there is Godliness in truth Godliness is no fancy The great design of Satan and his Instruments is against Godliness to resist it disgrace it and if it were possible to root it out from under Heaven And because whilst Godliness appears to be what indeed it is in its own lustre glory and excellency all such attempts against it are like to be â—â—ain and ineffectual therefore the plot is to cast â—mist before the eyes of this Pur-blinde World and to make them believe that there is no such â—hing or that it is not what it is that 't is a meer fancy there is nothing in it That which Men call Godliness is but a conceit a meer dream of some brain-sick persons who thinking themselves wiser and holier than the rest of the World and being strongly opinionated of their ways aud intoxicated with their own imaginations whilst they would perswade others that they are in the dark and under strong delusions are most of all mistaken and deluded themselves Now because this is such a mischievous Engine to hinder the propagation of the Gospel and to hold men back from that true Godliness which is necessary to salvation and without which they perish everlastingly I shall through the gâ—â—ce of God prove and make as evident as the light the truth of the Doctrine proposed That Godliness is no fancy and that the sincerest and strictest Godly men are most unjustly and unreasonably termed Fanaticks of any persons in the World By Godliness I mean that sincere and strict profession and practice of Religion which is above the size and beyond the measure of the common sort of people who call themselves Christians that which the Scripture calls pure Religion the power of Godliness walking with God walking in Spirit living in all good conscience By a sincere godly man accordingly I understand the same person which I in the foregoing Discourse meant by a precise or circumspect Christian one that will not adventure his soul on that cheap easie outward careless way of Religion which the most do but labours to make sure and thorow work by setting himself to live up to the height and exactness of those principles of Religion which he hath received from the Scriptures When I say That Godliness is no fancy by a Fancy I mean that which hath no being but in the imagination that which hath no foundation in the Scriptures but is a meer conceit or airy Notâ—on a figment of mens owns brains This is the reproach that the prophane world caâ—â— upon strict godliness That it is a meer fiction or a dream of mens own hearts that the inward likeness to God the exact walking with God living in fellowship and communion with God the joy of God the life of faith the Souls exercising it self upon God and the Lord Jesus and the like are meer conceits there are no such things but they are mens own dreams and delusions Now this is that which I
us also walk in the Spirit In the prosecution of this I shall shew 1. What is meant by the Spirit 2. What by walking in the Spirit 3. That it is no fancy 1. What is meant by the Spirit here That being something that is opposed to the Flesh or corruption as appears verse 16 17. must of necessity be one of these two things possibly both either the Holy Ghost and the influence assistance and operations of that holy Spirit or else that New Nature which is begotten in us by the Spirit the Grace of the Spirit infused into our hearts and abiding in us which of the two we understand it of the difference will not be considerable 2. What is meant by walking in the spirit Some there are that by Spirit understand the Doctrine of Christianity and accordingly would have this walking in the Spirit to be nothing else but the embracing the Christian Religion But if this be so then what is to be understood by flesh which verse 17. is said to be contrary to this Spirit Why by flesh they will tell us we are to understand Judaism but then let me ask 1. What is meant by the lusting of this flesh which was now dead against the Spirit Is that the meaning of it Judaism lusteth against Christianity 2. How can this dead flesh have such a numerous off-spring as is mentioned verse 10. The works of the flesh are manifest which are these Adultery Fornication Vncleannesse Lasciviousnesse Idolatries Witchcraft Hatred Variance c. Must all these brats be laid aâ—â—he door of the Synagogue are these the brood of that Ceremonious Law of Carnal Commandments or are they not manifestly the fruits of that corrupt Law of Carnal Concupiscence I know not with what shadow of reason we can understand by the flesh any thing else but Lust or Concupiscence and then by the Spirit we must understand grace or the Spirit of Grace which bid defiance and are contrary to it Let us consider further What is meant by that expression of being led by the Spirit Rom. 8. 14. Why possibly the same men will tell us there is no more in this then in the former it implores no more than the Spirits leading us into all Truth the truth of the Gospel as the Star led the Wise men of the East to the Messiah If this be granted to be all yet here we have gotten somthing viz. That the Spirit of God is acknowledged to be our leader but let us consider one Scripture more Ezek. 36. 27. I will put my Spirit within you and cause you to walk in my Statutes What are those Statutes of God but the whole Will and Word of God One or two of them I shall mention If any man will come after me let him deny himself take up his Cross and Follow me Work out your salvation with fear and trembling Quench not the Spirit Abstain from all appearance of evil See that you walk circumspectly c. Are not these and many more such found and unrepeal'd in this great Statute Book What is it to walk in these Statutes other then to live in the sincere obedience of the whole Will of God Now saies the Lord I will give my Spirit and he shall cause them or help them to walk in my Statutes to live an holy life Let these things be considered and see if they will not help us to a better interpretation of those words Walk in the Spirit Why what is the meaning then of them I shall give you the Judgment of one who was no Phanatick Cornelius A Lapide who in his Commentary on ver 16. of this Chapter interprets the same words thus Walk in the Spirit that is Vitam actiones mores instituite secundum dictamen instinctum impulsum spiritus ac gratiae immissae inditae vobis à spiritu sancto qui suadet monet ut spiritualiter vivamus To walk in the Spirit signifies 1. To live under the conduct of the Spirit 2. To live in the power of the Spirit 3. To live a Spiritual life 1. To live under the conduct and guidance of the Spirit Rom. 8. 14. As many as are led by the Spirit are the Sons of God There is a double Guide whereby the Lord leads his people The Guide of his Word Psalm 73. 24. Thou shalt guide me by thy counsel And the guide of his Spirit John 16. 13. He shall lead you into all truth There are two things which the Spirit doth in leading on his People First He enlightens their Eyes opens their Understandings that they may understand the Scriptures which point out to us our way Luke 24. 45. Then opeued he their understandings that they might understand the Scriptures Secondly He takes them by the hand as it were and leads them Isa 40. 11. He shall gather the Lambs with his arm and carry them in his Bosome and shall gently lead those that are with young 2. To live in the power of the Spirit or of that inherent and assisting Grace which we receive from him to be carried on in an holy course and all the Duties of it both from the intrinsâ—cal power of the Life of God begotten in us and by the concurrent Influences and assistance of the Holy Ghost whom God hath given us to help our infirmities As in the Duty of Prayer Rom. 8. 26. So in all other Christian Duties John 15. 5. Without me sayes Christ that is without the assistance of my Spirit ye can do nothing Therefore the Psalmist resolves Psalm 71. 16. I will goe in the strength of the Lord and by thee I will make mention of thy Name And this living in the power of the Spirit is no other then is signified if we did understand what we say in those common expressions which we ordinarily have in our mouths By the grace of God or by the help of God I will do this or that What the Apostle speaks of himself as Minister is applicable to Christians 1 Cor. 15. 10. I laboured more abundantly then they all yee not I but the Grace of God which was with me Thus to walk in the Spirit is to follow those directions and intimations of the Will of God which he gives us out of the Word and those impulses of the Spirit upon our hearts whereby as by a gale of Wind filling onr Sails he moves and helps us on When you find any clear light breaking in from the Word upon your Consciences and thereupon some stirrings upon your hearts either by the way of check restraining and calling you back from any irregular or disorderly walking or quickening and encouraging you on in a way of duty this you may safely take to be from the Spirit and when you entertain this light obey these checks and follow these holy impulses this is your walking in the Spirit 3 To live a spiritual Life In whom the Spirit hath begotten another heart those he leads on in another life He that is
is all one as to say that God hath put more sweetness into creatures then is in himself that the basest and vilest use of the creatures doth yield more true content then the souls exercising it self on God as if the thorn should yield more sweetness the bramble more fatness then the Fig-tree or Olive where are the understandings of these men I tell you Sinners when you have gone from flower to flower from creature to creature from pleasure to pleasure and sucked out all the fatness and sweetness that these will yield a poor Christian will get more real pleasure out of one Chapter of his Bible out of an honest Sermon out of one hours converse with God in Prayer then yoâ—r whole life will bring you in The Gospel with its brests of consolation at which he sucks yields him sweeter milk those clusters of Canaan on which he lives yield him richer Wine then the whole world will afford any The gleanings of a Christians joy are better then the Vintaâ—e of Sinner and you cannot so much slight the glory of their Sâ—n as they despise the glory of your sparks 3 By these spiritual exercises and delights they become more and more spiritual themselves By their beholding the face of God they are changed from glory to glory into his image and likeness by living so much in Heaven the temper and frame of their hearts becomes heavenly mens ordinary company and exercises have such an influence upon them that 't is not unusual that they change their disposition Frothy company and vain exercises will leave a frothiness and vanity upon mens spirits and serious and savoury company and exercises do leave a good savour behind them He whose work is in the Coal-mines his hiew is thereafter the flies that feed on the dung look like the dung they feed on Carnal men by being continually conversant about their earthly affairs have nothing but earthiness left upon their spirits their Thoughts Affections their Souls are become earth earthly their duties are earthly their prayers their praises their hearings all are earthly When they go to Church when they go to their Clossets they must carry their earth along with them or leave their hearts behind them On the other side Christians by having their dwellings with God their Delights their Recreations their daily business with God the Spirit of Glory and of God resteth upon them by their Divine Exercises they are made more partakers of the Divine Nature and as Worldlings businesses and delights do leave an earthliness upon their very Religion so a Christians Religion doth Spiritualize his Civil Affairs Carnal mens prayers do savour of their Fields Oxen and sports Carnal mens Sabbaths do smell of their Working-days and a Christians works do savour of his prayers a Christians Week-days have a tincture of his Sabbaths he eats and drinks he buys and sells he ploughs and threshes not as a man but as a Saint he doth not onely pray as a Saint and hear as a Saint but he ploughs as a Saint he trades as a Saint his heart is in Heaven while his hand is at the Plough he is serving his God while he is serving his own necessities he seeks he serves he eyes he enjoys his God in all he hath or doth he proves by his sense that God is every where with him he dwells feeds labours lodges with him he lives he dies And thus you see what it is to walk in the Spirit Look how far forth such a Christian lives in the Spirit so far forth doth he live such a life as this 3 This is no fansie and if I fail not here if I prove this I hope Sinners you will then see reason enough to take the Phanatick upon your selves and from henceforth stile these despised Saints in your Stilo novo Israelites indeed Christians you that hear me this day will you help me in this proof this once help me and the cause will go cleary on the Lords side you may if you will come in and be willing instances of this Truth Will you live according to your Principles that Life of God which is within you Will you live according to your Rules that Word of Life which is before you Will you follow your Leader that Holy Spirit which is given to conduct you Will you fall closer to the practice of that Godliness which you profess will you live in the obedience of that Spirit which you have received will you shew your selves a pattern of Faith of Patience of Righteousness and Holiness Will you be dealing less about these earthly vanities and be less earthly in your earthly dealings shall your dealings be wholly about Heaven and Heavenly things and will you make these your dealings your delights Will you labour by being more conversant about spirituall things and in spiritual exercises to become more spiritual more spiritually minded more spiritually tempred Will you get more clear off the love and lusts and fashions and ways and joys of this world Will you suffer the Eternal Spirit to fill you with his love and fashion you into his likeness Will you forbear any more resisting grieving slighting quenching his holy motions will you hearken to his counsels answer his impulses Will you grow on to be more Christians daily more Saints daily Saints in heart Saints in tongue Saints in the general frame oâ— your course Will you make your graces more viâ—â—â—le your comforts more visible your spiritual joys and delights more visible will you let your light so shine before men that they must either put out their own Eyes or else be forced to acknowledge that God is in you of a truth Brethren We may much thank our selves for all our Adversaries slanders we have helped them to reproaches we have furnished them with accusations by our walking so much in the Flesh and so little in the Spirit we have taught them to question whether there be any such thing aâ— walking in the Spirit The Lord pardon us the Lord make us sensible of it we have brought up an evil report upon our God upon his Spirit Gospel and wayes and for ought we know have undone many poor wretches by our hardning them in their misconceits of Godliness and Religion There have been so much Dross in our Gold so much Ashes upon our Fire so much Earth upon our Spirits such sad mixture of Water with our Wine so much Liberty taken for our Carnal joyes and Carnal pleasures our Light hath been so dim our Grace hath been so low our good works have been so spare and so thin that we have made them bold to say We are not what we are but a meer lie and deceit And we have now no such way to vindicate our selves our Religion our Holy profession to justifie our God and his Gospel as by blowing up the Coals shaking off our Ashes stirring up the Graces of God within us and letting them have their perfect work in us Will you Christians
will you hearken to me in this Then I should be bold to bring you forth as Witnesses for God and his Truth However though upon your account it would be the more comfortable though ex abundanti I would bring in as many evidences as possible yet if you should fail me or any other particular congregation of professors yet let the World know I have sufficient proof ready at hand For If this walking in the Spirit be a fancy then these Damnable Absurdities will unavoidably follow 1. That the Spirit of the Lord is unfaithful in his Office 2. That God himself is false in his Promise 3. That the Devil doth more to the Damning of Souls than the Spirit of God to the saving them 4. That God hath no People no peculiar People in the world 1. If walking in the Spirit be a fancy the Spirit is unfaithful in his Office That the Spirit of God is given to the People of God to every one of them is so plainly asserted that he must deny the Scriptures that doth not grant it Rom. 8. 9. Ye are not in the Flesh but in the Spirit if so be that the spirit of God dwell in you Now if any man have not the spirit of Christ he is none of his That there are certain operations of the Spirit which he is by Office to perform is as certain as 1. To Enlighten therefore he is called the Spirit of Wisdome and Revelation Ephes 1. 17 18. 2. To sanctifie therefore Sanctification is called The sanctification of the Spirit 2 Thes 2. 13. 3. To Lead John 16. 13. He shall lead you into all Truth 4. To Assist and help Rom. 8. 26. Exek 36. 27. 5. To Comfort therefore is he called The Comforter If the Spirit of the Lord doth his Office then there are persons that are Enlightned Sanctified Led Assisted Comforted by him If there be none such if the comfort of the Saints be but pretended if their light their help their quicknings their encouragements be all fancies if they be but led in conceit quickned in conceit comforted in conceit then where is the Spirits faithfulness See what Blasphemies men run themselves upon before they are aware Sinners take heed what you do you are bold to reproach the Saints with the Spirit the Spirit but take heed mean while of reproaching the Spirit with unfaithfulness Blasphemy against the Spirit is no small sin though every blaspheming of the Spirit be not that unpardonable sin yet it is a fair step towards it look to your selves 2. If walking in the Spirit be a fancy then God himself is false in his promise Ezek. 36. 27. before-mentioned I will put my Spirit within them and cause them to walk in my Statutes If there be no such thing done then where is the promise of God He that makes walking in the Spirit to be nothing but talks makes the promise of God to be nothing but words 3. If walking in the Spirit be but fancy Then the Devil doth more to the destroying of Souls than the Spirit of the Lord doth to the salvation of Souls Let us consider again that Scripture Ephes 2. 2. Wherein in time past ye walked according to the course of this World according to the Prince of the power of the Air the Spirit that now worketh in the Children of Disobedience There are two things there observable to our purpose 1. Sinners are led by the Devil 2. They are assisted and excited by the Devil 1. They are led by the Devil that 's noted in that expression They walk on according to the Prince of the Power of the Air according to his guidance according to his minde and will he hath them at his beck When he sayes Go they go and when he sayes Come they come and when he sayes do this they do it But how comes this to pass that the Devil can hold such an hand over them can lead them thus at pleasure VVhy 2. They are assisted and excited by the Devil that evil Spirit works in them suggests evil thoughts into them and thereby excites and provokes and sets them a work The Devil is said Acts 5. to fill the hearts of Ananias and Saphira to lye against the Holy Ghost And when he had once put a lye into their Hearts their Hearts presently put a lye into their Mouths VVhen the Devil hath wrought wickedness into the hearts of sinners then they presently fall to working it out When wicked men lye it is the Devil lies in them when they curse and rage and swell with madness the Devil rages in them VVhen the lusts of men bring forth Adulteries Drunkenness Riot Revellings c. the Devil lies within blowing up the coals Is this but a conceit that wicked men walk in the Spirit That unclean Spirit That the Devil drawes them on and drives them on and helps them on and hardens them on in their wickedness Could men be so wicked as they are could there be such quarrelling and contentions such debaucheries and villanies such cursings and blasphemings such rottenness and ribaldries coming out of mens mouths and abounding in their lives Could there be so much constancy fruitfulness boldness hardness in sinning against all fears warnings reproofs counsels against Conscience and the Dictates of their Reason and common sense were it not for that evil Spirit that works in these Children of disobedience Now if it be no fancy that wicked men walk in the spirit this you must grant or else you must conclude that they are all Devils themselves and if you grant it can you conceive it to be but a fancy that the Saints walk in the spirit If the Devil works lies and oaths and curses into the Hearts of sinners sure you may well allow that the Spirit of God works duties works a prayer or praises c. into the hearts of the Srints Could a poor Christian that hath so many corruptions within so many Temptations without so many weaknesses hindrances discouragements ever follow the Lord in his holy wayes against them all if he had no other Spirit than his own to carry him on The Saints sure have as much need of that help which is from above to carry them on in holiness unto life as Sinners have of that which is from beneath to carry them on in iniquity to destruction and me thinks you should not question but the Spirit of God will be as active to stay as the Devil is busie to destroy 4. If walking in the Spirit be but a fancy then God hath no People in the World Rom. 8. 14. As many as are led by the Spirit of God they are the Sons of God As many that is just so many and no more God hath no more Children in the VVorld than there are persons that are led by the Spirit to be led by the Spirit and to walk in the Spirit signifie one and the same thing If then there be no such thing nor no such persons in the
to sinners Bring me no more vain Oblations Incense is an abomination to me Sinners not onely your wickedness but your very prayers will undo you If you make them a shelter for sin your very prayers will be turned into sin 2. Returning Prayers When a Sinner being struck with a sense of his sin and of his necessity of changing his way and of his utter inability to turne of himself under the fears and troubles of his heart goes to God and cryes out Lord what shall I do I see I am in an evil case my soul is running on in sin and they curse and wrath I behold running on upon me Lord save me Lord help me Lord pardon Lord convert me break me off from my sins break me off from my sinful companions I cannot get loose my heart is too hard my lusts are too strong my Temptations are too many for me to overcome of my self Lord help me turn me and I shall be turned pluck my foot out of the snare that I be not utterly destroyed forgive mine iniquity make me a clean heart make me thy childe make me thy servant that I may never again yield up my self a servant to sin Such a prayer as this if it be hearty and and in earnest if there be no promise of audience yet at least there is an half promise Who can tell Or it may be the Lord may hear Though it cannot be properly said the Lord doth accept neither can any man say he will reject it as an abominable thing This being premised 2. I answer to the question That sinners if they have but anâ— heart to it have also a price in their hand God hath put arguments into their mouths also to plead with him for mercy As 1. The grace of God or his gracious Nature his readiness to shew mercy this even strangers may lay hold upon Benhadad's encouragement to beg his life of the King of Israel may be the sinners plea in the begging of his We have heard that the Kings of Israel are merciful Kings Go Sinner to the Lord and speak thus in his ears Lord I have heard that the King of Glory is a merciful King Thy name is the Lord merciful and gracious and thy Nature is according to thy Name It is thy Nature to pity and in thy heart there is plenteous compassion Oh I am a miserable creature a poor undone helpless wretch do for me according to thy Nature do for me according to thy Name will the God of mercy send away such a wretch that comes for mercy will the God of Grace send me away without Grace The God of Mercy hear me the God of Grace grant me to find grace in his eyes 2 Gods Call or gracious Invitation Isa 55. Ho every one that thirsteth come to the Waters and he that hath no Money come ye buy and eat buy Wine and Milk without Money and without â—rice Look unto me and be ye saved all the ends of the Earth Come unto me all that are weary and heavy laden and I will give you rest Rise sinner he calleth thee Go to the Lord and when thou goest tell him Lord thou hast bid me come and behold here I am I come Lord at thy Word I come for a little Water I come for thy Wine and thy Milk I have brought no price in my hand but thou hast bid me come and buy without Money and without Price Though I have no grace yet behold at thy word I come for Grace though I have no Christ yet I come for Christ though I cannot call thee Father yet being called I come to thee as Fatherless With thee the Fatherless shall finde mercy And is it only those that want the Fathers of their Flesh is it not also those that want the Father of Spirits Shall earthly Orphans find pity and onely Spiritual Orphans be left Orphans If I am not thy child may I not be made thy Child Hast thou not a childs Blessing left yet to bestow upon me Thou hast bid me come come for a Blessing bless me even me also O Lord. Wherefore hast thou sent for me Shall I be sent away as I came I come at thy word do not say again be gone be gone out of my fight I cannot go at thy Word I will not go for Whither shall I go from thee Thou hast the Words of Eternal life Since thou wilt have me speak Lord answer Though I dare not say Be just to me a Saint yet I do say I will say I must say Lord be merciful to me a sinner 3. Christ And there are two things in Christ upon which sinners may plead with God 1. His Sufficiency There is enough in Christ in his obedience and death to save the worst of sinners to save the whole World of Sinners There is a fulnesse in Christ Col. 1. 19. It pleased the Father that in him should all fulnesse dwell There is a fulnesse of Merit to obtain pardon to make reconciliation for whoever comes a fulnesse of the Spirit to Sanctifie and cleanse them from their sins He 's able to save unto the uttermost all those that come unto God by him From this Sinners may reason thus with the Lord. O Lord I do not come to beg that of thee that cannot be had Thou hast enough by thee Look upon Jesus that sits at thy right hand 〈◊〉 there not Righteousnesse enough in him to answer for all my uâ—righteousnesse Are there not riches enough in him to supply my povertie Oh shall I die for want of a pardon when there is such blood continually before thee pleading for pardon Oh shall I lie down in my own vomit and wallow in the mire of my filthie lusts when there is such a Fountain by thee that 's still open for sin and for uncleannesse Oh sprinkle me with this blood O wash me in this Fountain Hear Lord send me not away without an Almes when hast it by thee 2. His Office which is to bring sinners to God to make reconciliation for sinners to make intercession for Transgressors Isa 53. Psal 68. 18. Thou hast received gifts for men yea even for the rebellious also What a strange and mighty Plea is here for poor sinners Oh it is true Lord I am a Transgressor and have been from the Womb I have played the Traytor and been a Rebel against thee all my dayes But is there none in Heaven that will iâ—tercede for a Transgressor Hath the Lord Jesus received no gift for this poor Rebel that falls down before thee Though I am a Rebel Lord yet I am a returning Rebel Though I am a Rebel yet let me recieve a Rebels gift not a Rebels reward Lord that would be dreadful but some of those gifts which Christ received for the Rebellious Doth Christ make intercession for Transgressors and shall not he be heard If thou wilt not hear me who am a sinner yet wilt thou not hear him that speaks for sinners
Grace there is an hearty willingness to part with every sin The first work of the sanctifying Spirit upon the soul is the discovering of sin making it appear to be an enemy and the first saving work is the dividing betwixt sin and the soul making an utter breach betwixt them The Spirit of God makes us first to look on sin as an enemy and then to deal with it as an enemy to hate it to fear it to be impatient at the presence of it Rom. 7. 24. Wretched man that I am who shall deliver me from the body of this death When the good Spirit enters into the heart from that day forward the Soul looks on sin as Saul look'd on David when the evil spirit fell upon him It 's said he eyed David from that time forward he looked on him with an evil eye with an envious eye Oh! that I were once well rid of this David Oh! saith a Convert that I were once well rid of this Lust It 's now become to the Soul as the Daughters of Heth were to Rebeccah Gen. 26. 35. A grief of mind to it a weariness to it I am weary of my life because of these daughters of Heth. When there is this breach made betwixt sin and the Soul it 's grace that hath made it when sin hath lost the will it hath lost the man when Christ hath gotten the will he hath gained the man The will is the heart give me thy heart is the same as be willing to be mine the will is the strong hold of the soul this is it that holds out last against God when this is won all is won Sin may have lost the understanding and lost the conscience these may plead for God and for holiness and may cry out against sin Away with it away with it Crucifie it crucifie it there is Death and Hell in the bowels of it away with it But as long as sin hath the will for it it still hath the man Reason saith I ought to tura Conscience saith I must turn but yet nothing follows but when the heart sayes I will turn then the work is done Reason saith these Idols ought not to stand Conseience saith these Iusts must be subdued these my sinful pleasures these my sinful wayes these my sinful companions must be left but when the will sayes to them Get you hence there 's a work of Grace begun But now this willingness to part with or turn from sin that it may infallibly prove grace to be in us must be 1. Universal A willingness to be rid of all sin The enmity against sin that 's wrought by grace is against the whole kind against all sin Root and Branch Body and Members A true Israelite would not have one Canaanite left in the Land would have the whole generation rooted out Psal 119. I hate every false way Psal 139. Search me O Lord and see if there be any wickedness in me 2. Habitual It must not be onely for the time that the heart is set against sin when it is under some terrour or trouble but there must be an abiding willingness Pharaoh when the Thunder and the Hail and the Fire and the Frogs and the Flies were upon him for the time was willing to let Israel go but presenrly after he meant no such thing 'T is not what thou art in a fit in a fright or sudden passion in sickness or under the apprehensions of death that will give thee any certain light by which thou mayest judge of thy state but what thou art in the standing and abiding disposition and bent of thy soul A Godly man is never unwilling when he is himself to be rid of every sin 3. Prevalent The willingness must be greater than the unwillingness A gracious heart is more willing to be rid of sin than to continue in sin He had much rather if it were put to his choice live without all sin than to be allowed to live in any sin Whatever the pleadings and reasonings of his flesh are for an indulgence to any particular sins whatever the advantages of yielding to the flesh herein mîght be whatever dammages or prejudices might follow upon his parting with them yet he had much rather whatever comes of it be freed from them all If the Lord should come to such a soul and give him as large â—grant as he did to Solomon Ask what I shall give thee ask what I shall do for thee write down what thou wilt and thou shalt have it this is that which he would have Lord take away mine iniquittes 'T is not the lives of mine enemies or a revenge upon them that I desire 't is not freedom from trouble or affliction that I desire make me a clean heart O Lord purge me from my sins let my lusts die my corruptions die and then though mine enemies live and their malice lives and my troubles live yet if my sins be once dead I have my desire And this willingness will discover it self to be prevailing by bringing forth 1. Resolution 2. Resistance against sin 1. Where a man is truly willing to be rid of sin there will be resolution against it he will not only be patient and content to give God leave to crucifie all his beloved lusts and darling corruptions and give the world leave to hew and strike home at the root of them without hiding them or warding off the blow or wishing they might be spared to him but stands stedfastly on Gods side and taking part with him against sin resolves to use all his means for the conquering and overcoming of them 2. This resolution will bring forth resistance An heart that 's weary of sin will fall to striving against sin Gal. 5. 17. The flesh lusteth against the spirit and the spirit against the flesh for these two are contrary the one to the other Contraries are naturally expulsive each of other Such a pair as a Jacob and an Esau such Twins as an Isaac and an Ishmael cannot lie quietly togethâ—â— in the same womb no nor live quietly together in the same house but there will be a mutual prosecuting and persecuting each of other fire and water may as well agree in the same vessel as grace and sin in the same heart A gracious heart will be restraining curbing and withstanding it in all its workings It 's a mere vanity for men to talk of being willing to be rid of sin when they let it live and work and rule and run in its course without ever laying the hand to the bridle to restrain it Let me add one word more if you strive against sin and your striving be attended with success if you have gotten any degree of victory the evidence will be much more full and clear This now is the first Mark by which you may try your selves whether there be the truth of grace in you or not He that is willing to be freed from all sin habitually willing prevailingly willing
true heart Heb. 10. Let us be undâ—filed or upright in the way of the Lord Psal 119. 1 Let our works be found perfect before him Let us love in truth let us speak the truth in love let all our paths be mercy and truth Let our hearts be in every word in every step of our lives let the heart do all let the heart pray let the heart hear let the heart give and lend and forgive Let the grace of our hearts do all Let Faith pray and Obedience hear and Repentance celebrate our Fasts Let wisdom guide let Truth speak let Mercy give let Love forgive let Patience bear and Long-suffering forbear let Temperance feed us Humility cloath us and integrity preserve us Let Grace do all and let God have all let Pride have nothing Covetousness nothing and Envie nothing let Lust neither bear a part in our doings nor eat any of the fruit of our doing Let there be written on all we have or do Holiness to the Lord. Let us be more desirous to be holy than to be acounted so to be merciful and just and humble and patient than to be accounted such to have a good conscience in the sight of God than to obtain a name amongst the best of men If we be not reckoned amongst the ablest Christians for Gifts for Parts and Endowments let it content us that we are Christians If we be not the most skilful Christians if our fruits be not the fairest and most beautiful yet let them be fruits brought forth unto God the right fruit sound fruit If what we do be weakly done yet let it be â—onestly done Let us be Nathaniels Israelites indeed in whom is no guile So plain-hearted and single-hearted in all our ways that though our Adversaries do yet neither our God nor our consciences may call us Hypocrites Let us be able to appeal to God as the witness of our integrity Lord thou knowest that I love thee thou knowest that my heart is with thee Let us be able to commit our selves and our waies unto the Lord as he that shall plead for us against all the slights and censures of men My God shall plead my cause my God shall answer for me Brethren Sincerity will give us boldnesse before the Lord We shall be able to lift up our faces in his Presence and look in his Face in peace and he that can be bold with God may be bold with all the world He that can look God in the Face may look his accusers in the face his Despisers and Persecutors in the face He that can freely appeal to God can boldly appear before men The sinners in Sion are afraid fearfulness surprizeth Hypocrites The sense of their guilt and guile sides with every danger that they are in strengthen 〈◊〉 very feer that comes upon them makes their own hearts to fall upon themselves puts a sting into every cross starves them out of all their comforts To God they dare not look to Conscience they dare not remember they are forsaken of all their supports and left to shake and sink under every trouble that comes upon them 'T is innocency that hath boldness dare to be upright and fear nothing Go thy way ear thy bread with joy drink thy wine with a merry heart for God accepteth thy works II. Be steady and even in all your goings Be not off and on in and out Prov. 4. 24 26 27. Prov. 33 17. Be thou in the fear of the Lord all the day long Alone in company at home abroad in thy duties in thy business in thy recreations all the day and every day let tomorrow be as this day and next day as to morrow In this evenness and equality of our lives stand the beauty and comlinesse of them when all the several parts of them bear their due proportion each to other Let your wayes be conform to the Canon and let them be uniform be like unto God and then be ever like your selves be unchangeable We appear almost so many men as we live daies or come into companies We have more of the Moon than of the Sun little light but many changes and spots Let not your conversation be so checker'd let not Christians be speckled birds let there not be so many black among your whites sometimes something of God sometimes as much of the flesh What a deformitie is it to a new Garment to have here and there a companie of old rotten patches Now a little of God and then as much of the Devil now serious in the Spirit and then in the flesh now serious and savourie by and by frothie and vain this hour in a Divine Rapture and the next in a fleshly frolick now a little of Godliness and then a patch of sensualitie Be Christians â—â—nd be ever your selves do not change your Hearts with your Companie Be not of those vain ones who can cast themselves into any shape can suit themselves to any Times or Companies Who can weep with those that weep and mourn with them that mourn and pray with them that pray and can also laugh and be merry and jolly with those that are so Let all your goings be established be ever in the fear of the Lord. III. Be fruitful That ground is counted fruitful which bringeth forth good Fruit and which bringeth forth much Fruit. I have alreadie directed you how to bring forth good Fruit now let me presse you to see to it that your Fruits do abound 1 Cor. 15. 58. Alwayes abounding in the work of the Lord. Jam. 3. 17. The wisdom which is from above is pure and peaceable c. and full of good fruit John 15. 18. Here in is my Father glorified that ye bring forth much fruit Rom. 6. 19. As you have yeilded your members servants to uncleannesse and to iniquity unto iniquity even so now yield your members servants to Righteousnesse unto Holiness You have been the servants of sin be ye now the servants of Righteousnesse and be ye as free and as forward and as fruitful in the service of righteousnesse as ever you have been in the service of sin You have added sin to sin unrighteousnesse to uncleaness iniquity to inquity A sin hath abounded and multiplied its fruits sâ—â— let grace also abound and bring forth its fruits abundantly Let your lives be as much filled up with the works of righteousnesse and mercie and holinesse as they have been with the works of the flesh Brethren time was when a little sin could not suffice you a little sporting a little pleasure would not serve your turn you thought you would never have enough of the world and the lusts and vanities of it why prove your selves now to be as heartily the servants of Christ as ever you were the servants of sin by being fruitfully his as ever you were fruitful to sin If Christ be a better Master and a better Pay-Master let him have more and more chearful services Bring forth good fruits and
come upon them without taking part with them in their sufferings then lust is conquered Lust no longer lives nor maintains its power and interest in us than whilest in all its afflictions we are afflicted when we feel its sufferings as our sufferings its disappointments and dissatisfactions as our own and flie out against whatsoever falls upon it as it fell upon our Souls When we can say 't is my passion that suffers but not I 't is my Covetousness that suffers my pride that suffers but not I and let them suffer for me let them be pinch'd and pain'd and starv'd and die none of all this shall move me nay herein I do and I will rejoyce There 's Patience Patience is Lust conquered Christians you complain of Corruption you tell one another sad stories what a burden what a bondage 't is you are under whilest Lust hath such power in you whar Briars and Thorns what plagues and stings they are in your hearts You pray and you mourn and groan and sigh in your selves waiting for your redemption from this bondgae and misery Oh for an humble heart Oh for a broken mortified spirit oh this earthliness this envy this peevishness this sloathfulness I am weary of my life because of these Daughters of Heth. Wretched man that I am who shall deliver me from this body of death Why would you be delivered Be patient under Afflictions they are the Executioners sent from God to slay your Enemies the Medicines sent from your Physician to cure your Diseases Never quarrel with Affliction unless you resolve to befriend Corruption What will you be so foolish as not to be patient of your Disease nor your Remedy either bear the Cross or else never make your selves believe but you can bear your sins well enough Whatever your complaints are 't is a sign they come not very deep 'T is an Argument that sin sits light where the Cross lies so unsupportably heavy 4. Your patient suffering will be your Triumph over Temptation A patient Christian is a Conqueror over all the World By this alone naked Job overcame the Devil When Sathan and his Instruments have persecuted you into patience they have therein brought their Necks under your Feet This Brazen wall will make their shot recoil on their own heads and hearts Your Patience will be a Shield to yours and a Sword in your Enemies Souls Be patient and you have won the field and gotten the day They will have no hope to drive you to sin where they see you can suffer This was Job's Triumph and shall be yours In all this Job sinned not nor charged God foolishly You may now make your boast in the words of the Apostle Rom. 8. 35. Who shall separate us from the Love of Christ shall Tribulation or Distress or Persecution or Famine or Nakedness or Peril or Sword In all these things we are more than Conquerors through him that loved us 5. Your patient suffering will be the improvement of your sanctification Heb. 12. 9 10. We have had Fathers of our flesh which corrected us and we gave them Reverence Shall we not much rather be in subjection to the Father of Spirits and live For they verily for a few dayes chastened us after their pleasure but he for our profit that we might be partakers of his holiness The Fathers of our flesh corrected us and so doth the Father of Spirits they at their pleasure he for our profit You 'l say it may be for what profit What profit is there in our Blood in our Bonds in our poverty Why there is this profit we are hereby made partakers of his holiness There 's seldome any towardliness in a child till it be whipt into him Gods School of affliction is a Nursery for Heaven Were it not for his House of Correction Sion would quickly become as Sodom Seldom does any come out thence but their complexion shews where they have been 'T is with them that feel the Hand of the Lord as 't was with him that saw his Face his Face did shine his very spitting in their Faces doth wash them the cleaner Of all Saints there are none raised so high towards the third Heaven as those that have been in the Deep No Providences give such a lift to the soul as those that most humble Christians What-ever pains you travel under believe it the Births may be such as will make you forget your sorrow I have heard of an holy woman who used to compare her afflictions to her children they both put her to great pain in the bearing but as shew knew not which of her children to be without notwithstanding her trouble in the bringing forth so neither which of her afflictions she could have wanted notwithstand the sorrow they put her to in the bearing Heb. 12. 11. No chastning for the present is joyous but grievous but afterwards it yeeldeth the peaceable Fruit of Righteousness to them that are exercised thereby Oh when you see the Fruit where then will your Sorrow be John 16. 21. A Woman when she is in Travail hath Sorrow because her hour is come but as soon as she is delivered of the Child she remembreth no more the anguish for joy that a Man-child is born into the world If the Joy of the Birth will make you forget why should not the hope of the Birth make you to bear the pain Beloved would you bring forth fruit unto God and will you not bear the Plow and the Harrow Will you expect an Harvest and yet must God let you lye fallow and still sow among Thorns Let me ask you and answer deliberately would you be more holy than you are more fruitful than you are or would you not If you would not you are no Christian Si dixeris sufficit defecisti If you would is that desire conditional You would increase so it cost you not over-much labour and pain that desire comes to just so much as no desire at all Or is your desire of an increase absolute would you be more holy what-ever it cost you Do you so prize and love an holy and fruitful life that you are heartily content that God should take his own course with you should take any course that 's needful to bâ—ing you on to it Can you freely say O Lord I am weary of this trifling I am weary of this dead and barren life Lord quicken me Lord enlarge me Lord perfect thy work and fulfil in me all the good pleasure of thy will So thou wilt but hear she in this thing I freely put it into thy hand to take thine own way and use thine own means Use the Word or the Rod. Command me or chastise me spare not this flesh for all its crying strip me of what thou wilt inflict on me what thou wilt throw me whither thou pleasest let me not want the most bitter Pill that 's needful any thing any thing Lord I hope I can be poor if thou wilt have