Ordinances is a further Proof of this great Truth 〈◊〉 works by his appointed Means Faith comes by hearing and hearing by the Word of God The Gospel is called the Ministration of the Spirit 2 Cor. 3.8 As also the Law of the Spirit of Life in Christ Jesus Rom. 8.2 And well may it be so called by way of eminency because greater measures of Grace are given under the Gospel-Dispensation than were usual before Now the sacred Office of the Ministry is institured in subserviency to the Influences and Operations of the holy Spirit 'T is he that qualifies Ministers for their work assists them in it and makes it successful to the attainment of its end Moreover the Sum and Substance of that Errand upon which we are sent ye have in the latter end of this Chapter Vers 18 19 20. Namely to tell you that God was in Christ reconciling the World unto himself hath committed unto us the word of Reconciliation Now then we are Ambassadours for Christ as tho' God did beseech you by us we pray you in Christ's stead be ye reconciled to God Our business therefore is to treat with Sinners in the Name of God and the Redeemer That we may perswade them to comply with the offers of Free Grace And to edify strengthen and help the Joys of those who have heartily complied Ephes 4.11 12 13. And O how strict a charge is laid upon us That we be instant in Season and out of Season reprove rebuke exhort with all Long-suffering and Doctrine For the time will come when c. we may now say 't is already come 2 Tim. 4.2 3 4. And that we watch for your Souls as they that must give an account Heb. 13.17 and warn you of your danger that your Blood may not he required at our Hand Ezek. 3.18 And who is sufficient for these things 2 Cor. 2.16 Well then if Men may be saved without being wrought for it c. of what use is the ministerial Office Or why are we so strictly charged Moreover the whole Course of Rellgious Duty that is appointed us with that Seriousness and Spirituality therein required doth fully prove the Point we have in hand The holy reverent Worship of God in his Ordinances doth powerfully tend to raise our Souls nearer to him and to make them more like him to heal our spiritual Distempers and to refine and purify all our Faculties and Powers and so to prepare and sit us for the State of Heavenly Perfection Therefore we must not look upon such appointments as if they were only meer arbitrary Injunctions to exact homage from us But tho' Soveraign Authority is to be acknowledged in them we must also consider how infinite Wisdom and Goodness has sured out Work to our End our present Duty to our future Happiness that by the one we might be prepared for the other From whence 't is evident that Holiness is necessary to the Work and Business of our present Life as also to our future Blessedness We can neither serve nor enjoy God here or hereafter without being wrought thereto by his Grace I mention nor the heartless Service of Hypocrites as not being worth taking notice of Hence also ye may learn what ends to propose to your selves in every part of Divine Worship But I proceed 5. None but those who are thus wrought upon have any right to the Heavenly Felicity according to the Tenour of the Gospel-Covenant Unregenerate Persons as such are peremptorily excluded even by the Law of Grace it self Ye cannot produce the least Syllable in Scripture whereupon to ground those hopes of Heaven wherewith such Men are wont to flatter themselves But I can shew you enough to confound and overthrow their wicked Presumptions for ever The Sentence of their Condemnation is legible in almost every Leaf of the Bible yet will they not consider it nor lay it to Heart He that believeth not is condemned already he shall not see Life but the Wrath of God abideth on him Except a Man be born again he cannot see the Kingdom of God Joh. 3.3 18 36. If ye live after the Flesh shall die without HOLINESS no Man shall see the Lord. These are the true and faithful Sayings of God All this was settled long before thou wert born if thou hast any exceptions against it thou comest too late with them as one says Assure your selves that these sacred Constitutions cannot be disanulled Your Unbelief shall not make the Truth of God of none effect ye will quickly faâ—d whose word shall stand his or yours 〈◊〉 true indeed Pardon and Life are freely offered by the Gospel-grant if thou wilt repent and turn to God throuâ—â— Christ Otherwise it brings upon thee an heavier Coâ—demnâ—tion than thou wert under before John 3.10 a sorer Punishment Heb 10.29 The câ—â—â— speaks it self Thou canst plead no Interest in the saving Benefits of the Covenant of Grace unless thou come up to the Terms thereof Abused Mercy turns to greater Indignation Therefore it much concerns you to inquire what those Terms are and not to venture your Souls upon Uncertainties Behold the Judg standeth before the Door Jam. 5.9 What is the Chaff to the Wheat saith the Lord Jer. 23.28 Mat. 3.12 6. None but those who are thus wrought upon have the earnest and first Principles of the Heavenly Felicity How then should they have the thing it self Do ye expect the Fruit without the Seed the Perfection of Holiness and Happiness without the Beginnings thereof the Inheritance without the Earnest How can these things be How absurd are such Hopes as these Would ye be perfect Men in Christ without first going through the Infant-State of Christianity That is being converted and becoming as little Children As for the truly Godly they have Eternal Life abiding in them even that saving transforming practical Knowledg of God and Jesus Christ whom he hath sent which is the Inchoation thereof But the Ungodly are not so being dead in Trespasses and Sins To be carnally minded is Death They sow to the Flesh what then can they expect reasonably to reap but Corruption Would ye sow one sort of Grain and reap another Know therefore that the holy Spirit of God working in the Souls of Believers sutable Inclinations Heaven-ward and Desires after it that is rational judicious holy Desires doth thereby give them an earnest of it but still remember If any Man have not the Spirit of Christ he is none of his Rom. 8 9. 7. The Guilt of Sin which all unregenerate Persons are under stands between them and Heaven I hope ye know that ye are Sinners and that ye must be justified before you can be glorified The weight of Guilt must needs press you down into everlasting Darkness if it be not taken off by pardoning Mercy and Grace And do ye not also know that there is no Pardon without true Repentance And withal that true Repentance is nothing less than the turning of the Soul from
up thâ— measure of their Sins and so making themselves ripâ— for Ruin Treasuring up Wrath against the Day of VVratâ—â— Rom. 25. So God by his Grace qualifies and prepareâ— his People for Heaven enabling and habitnating theâ—â— to those spiritual Desires and Endeavours which arâ—â—â— suted thereto Vers 9. Wherefore we labour thâ—â— whether present or absent we may be accepted of him Phil. 2.13 He worketh in them both to will and to 〈◊〉 of his good Pleasure A Work so great that it emulaâ—â— even Creation it self insomuch that the Persons thâ—â— wrought upon are new Creatures as vers 17. of thâ—â— Chapter If any Man be in Christ he is a new Creaturâ—â— not in point of Essence or Faculties but of new Qualâ—ties and Dispositions wherewith they are endued Anâ— thus we must be wrought for this self same thing Hence Believers as such are called God's Workmanship created in Christ Jesus unto good Works Ephes 2.10 His Building raised and framed by him for an habitation of God through the Spirit Vers 22. His Husbandry 1 Cor. 3.9 Being cultivated by him to bring forth that Fruit unto Holiness the end whereof is Everlasting Life Rom. 6.22 Thus they are the work of his Hands Trees of Righteousness the planting of the Lord that he might be glorified Isa 60.21 Ch. 61.3 So these Vessels of Mercy are prepared for Glory Rom. 8.23 Made meet to be Partakers of the Inheritance of the Saints in Light Col. 1.12 Well set or rightly disposâ—d for the Kingdom of God As the word signifies Luke 9.62 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this it is which the Text principally aims at wherein you may observe several things 1. That great work whereof the Apostle here speaks as a thing already done He that hath wrought c. 2. The Author of this Work viz. The Blessed God himself 3. The Subjects or Persons upon whom it was wrought Namely the Apostle himself and other Gospel-Ministers Vs yet not so as to exclude any other Persons who had obtained like precious Faith with them 2 Pet. 1.1 Or that had believed through their Word Joh. 17.20 See the foregoing Chapter vers 14. as also Chap. 1.21 us with you 4. The end and design of this great Work namely to fit them for Heaven giving them a Temper suted thereto and causing them to long after it 5. The necessity of this great Work as may be gathered from the Relation which these words bear to the Context And more especially by the word now or bur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which connects this Verse with the fore-going q. d. we know that the Heavenly Inheritance shall be ours And we earnestly desire to be there vers 1 2. c. But then it must be remembred that we are wrought for this self-same thing otherwise our Hopes were presumptuous our Confidence meer self-deceit According to which plain Exposition this little Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is big enough to exclude all from Heaven who are not in some measure thus wrought for it And now 't is obvious that many points of Doctrine might easily be drawn from these words thus opened and divided But I will mention no more than one which I design to insist upon and to it all the rest may be reduced Doct. There 's no coming to Heaven till we be wrought or prepared for it by the Power of Divine Grace In handling this Point three things must be distinctly spoken to I. The Explication of it or what it means II. The Proof of it or how it appears III. The Use and Improvement of it or what may be deduced from it either to inform our Judgments or to direct and regulate our Practice As to the first of these I shall proceed as follows 1. To give you some general Account of the Heavenly Felicity for which we must be prepared 2. Set before you a more distinct and large Explication of that great Work of Grace whereby the Souls of Believers are fitted for Glory Without some competent Knowledg of the End we are not like to understand the Means And except we enquire into yea and chuse the Way we shall never come to enjoy the blessed End CHAP. II. Some general Account of the Heavenly Felicity to which are subjoyned some short Hints how unfit we are by Nature for that blessed State and how we came to be so 'T IS not to be thought strange that our Conceptions fall exceeding short and our Expressions yet shorter when we come to discourse concerning that Glory which is within the Vail Who can at this distance give any other than a very imperfect Account of that fulness of Joy which is in the Presence of God and those everlasting Pleasures which are at his Right Hand Psal 16.11 Yet are we not left wholly in the dark neither somewhat of Heaven may be known and therefore should diligently be enquired after while we are here on Earth all cannot till we come thither At present we have some Revelation of it both objective and subjective viz. so far as is sutable to our present State 'T is revealed to us Life and Immortality are brought to light by the Gospel 2 Tim. 1.10 'T is revealed in us true Believers have the foretasts of it in those Exercises of Grace which lead to it Tho it doth not yet fully appear what we shall be yet in part it doth For we know that when he shall appear we shall be like him for we shall see him as he is 1 Joh. 3.2 Tho out Life is hid with Christ in God Col. 3.3 Yet nor so as if nothing of it could be known but rather that it might be more earnestly searched after Even as in him are bid all the Treasures of Wisdom and Knowledg Chap. 2.3 compared with Prov. 2.2 3 4. See also 1 Cor. 2.9 10. Eye hath not seen nor Ear heard c. but God hath revealed them unto us by his Spirit vers 12. that we might know thâ— things that are freely given to us of God Well then it is a great advantage that we have â— Map of the Holy Land a Description of the New Jâ—rusalem set before us in the Sacred Records And yeâ— greater if we taste the Sweetness and feel the Power of those Gospel Discoveries in our own Spirits But then those that do so can hardly make others understand these grateful Relishes The Joys of Believen are such as Strangers intermeddle not with cannot be rightly apprehended but by inward vital Sense and Experience known only to them that have them Wordâ— can but saintly expâ—ess them for they are unspeak able 1 Pet. 1.8 How much more inexpressible must those Pleasures be which in Heaven are grown up to fuiâ— perfection Therefore as to what is unrevealed let us waitâ—â— while it cannot be long time runs fast on Eternity is almost upon us The Concerns of our Souls are in safe Hands Our Eyes as one observes are in our glorified Head Jesu Christ He knows for us what
his Conduct that he may bring us to God As all the Divine Favours and Blessings are communicated to us through Christ Ephes 1.3 2 Pet. 1.3 So we our selves and all our Sacrifices must be offered unto God the same way That is we must ascend unto him by the same Medium through which he descends to us or else no acceptance is to be look'd for 1 Pet. 2.5 How should guilty Rebels adventure into the Presence of the Holy Righteous Sin hating God but by him who hath made Atonement for our Sins Take â—eed therefore that you leave not him out Remember it is upon Terms of Grace that we are received into Covenant with God and of that Covenant Christ â—s the Mediatour who therefore has taught us to distinguish between Faith in God as God and in himself â—s Mediator Joh. 14.1 Ye believe in God believe also in me 'T is well for us that we have him to stand betwixt us and all Danger lest the consuming Fire should break forth upon us and our Blood be mingled with our Sacrifices Hence we find Repentance toward God and Faith â—oward our Lord Jesus Christ joined together as the Sum and Substance of the Apostle's Preaching Actâ— 20.21 The former of these is the changing of the Mind or the turning of the Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Sin and Vanity to God as our End The latter is an â—pplying of our selves to Jesus Christ as the way to â—hat End That is we must return unto God as our God by alively Faith in his Son as our Prince and Saviour without whom neither Pardon nor Peace can be expected Not as if the Father was of himself averse to Mercy or Compassion but only prevail'd upon and as it were over-perswaded thereto by the Death-Merits and Intercession of his Son Have a care of such Blasphemous Conceits as these than which nothing is more directly contrary to the design of the Gospel But still remember it was not becoming the Majesty and Holiness of God nor agreeable to the ends of Government to receive such as we are into favour immediately but through a Mediator whom of his own free Love 〈◊〉 hath provided for us John 3.16 For God so loâ—â—â— the World c. So here verse 18. All things are of God 〈◊〉 who hath reconciled us to himself by Jesus 'T is a greâ—â— Duty indeed to admire the love of the Son But Oâ—â—â— not forget to admire also the Father's love III. And because it is the Office of the Holy Spirit to apply and communicate the Grace of Christ therefore it concerns us to own eye and acknowledg hâ—â— accordingly in this whole business As Jesus Christ 〈◊〉 the Way to the Father So the Holy-Ghost is the Waâ—ness of the Son his Agent upon Earth his Advocaâ—â— with the Sons of Men to plead his Cause and to diâ—pense his Grace Who is therefore called by Tertulaâ—â— Christi Agens Vicarius and by a Learned Man 〈◊〉 our own the Supreme Minister of Christ's Kingdom Therefore tho' all the Persons or Subsistences in the blessed Trinity do concur to the production 〈◊〉 the new Creature yet this great work of Sanctification is by a certain peculiar eminency of Attribution ascribed to the Holy Spirit 'T is called the Sanctification of the Spirit 2 Thess 2.13 1 Pet. 1.2 It is the Spirit that quickeneth enlighteneth and draweth or Souls to Christ and to the Father by him Therefore in all our Motions and Tendencies God ward we mâ—â—â— look unto this Spirit for help and act Faith upon him for the Assistances and Influences of his Grace If wâ—â— attempt any thing of this nature in our own strength we shall certainly be baffled in our endeavours and make nothing of it We ought to cry hard after the Spirit and carefully to observe all his Accesses to us and the impressions of his Grace upon us and always to strike in with his Motions to do most when he helps most and thus our work will be like to succeed and prosper in our Hand Great care is to be taken how we carry it towards him that we may not quench resist grieve or vex the Spirit either by stifling Convictions or running counâ—er to the dictates of Conscience or by foolish Delays â—nd Slothfulness The help of the Spirit is to be exâ—ected in a diligent humble conscientious attendance â—pon him in his own way viz. The use of his apâ—ointed Means O remember that your Duties Graâ—s and Comforts will all be dead things or nothing 〈◊〉 the Spirit of God be not the Life of them all His â—race must be thankfully acknowledged in all the â—rength we get in all the progress we make and we â—ust still depend upon him for more Yea we ought 〈◊〉 be more distinct and explicit in the workings of â—aith towards him than commonly we are We were â—ptized in the Name of the Holy-Ghost as well as of â—e Father and the Son The three Persons are one â—od equal in Power and Glory in this Trinity none is â—â—ore or after other none is greater or less than anoâ—â—er Whence then cometh it to pass that we are 〈◊〉 defective in that part of the Life of Faith which â—â—specteth the third Person This is a great dishonour 〈◊〉 him and an injury to our selves But I must not â—â—y to enlarge upon that here I only add 'T is the Office of the Spirit to help our â—â—firmities Rom. 8.26 Through him we must mortify the â—â—eds of the Body that we may live Ver. 13. By him 〈◊〉 Love of God is shed abroad in the Hearts of Believers 〈◊〉 5.5 He seals them to the day of Redemption â—â—itnesseth with their Spirits that they are the Children of God Is the earnest of our Inheritance But 〈◊〉 any Man have not the Spirit of Christ he is none 〈◊〉 his Thus I have shewed you the nature of this great work 〈◊〉 That it is the turning of a Person to God in Christ â—â—en to know love and live to him and all this by the â—â—ace and Help of the Holy Spirit Thus I say we must be qualified and prepared for â—â—e Heavenly Glory CHAP. IV. Of the several Steps whereby this blesseâ— Work is begun carried on and perfected in the Soul HAving thus far opened the Nature of that grâ—â—â— Work whereby we must be prepared for Hâ—ven if ever we come thither I come now to consâ—â—â— more distinctly the order wherein 't is carried on 〈◊〉 how 't is begun advanced and perfected And here I design not to trouble you with over â—â—â—rious Enquiries about the way and manner of 〈◊〉 Spirit 's working on the Souls of Men or how the â—â—ficacy of Grace is reconcilable with the natural liâ—â—ty of the rational Creature But shall content myâ—â—â— to wave Controversies and insist upon some few plâ—â—â— necessary acknowledged Truths as being most sâ—â—â— to the intent of this Discourse And they are 〈◊〉 that follow First There are certain previous workings of a 〈◊〉 common
because they sure not with your own carnal Temper Or will you try to put asunder what God has join'd together Or expect to be saved without being first sanctified The Counsel of the Lord that shall stand Prov. 19.21 If ever ye come to to Heaven ye must first be conformed to the holy Image of Jesus Christ or sanctified by his Spirit Is not eternal Life the Gift of God and has he not told us the way in which he hath determin'd to give it and is it not downright madness to expect it out of God's way If therefore you be sollicitous concerning your everlasting Welfare do not take the preposterous course of those Persons who beginning at the wrong end first amuse themselves about the eternal Decrees of God remember secret things belong to him revealed to you therefore turn your Thoughts inward examin whether you have been effectually called so as to consent to the holy Covenant and if so ye may comsortably conclude concerning your Election 2 Pet. 1.10 2 Cor. 13.5 But because there are some Persons who affect to cavil against this sort of Doctrine I have thought meet to transcribe part of the 17th Article of the Church of England Valeat quantum valere potest Predestination to Life is the everlasting purpose of God whereby before the Foundations of the World were laid he hath constantly decreed by his Counsel secret to us to deliver from Curse and Damnation those whom he hath chosen in Christ out of Mankind and to bring them by Christ to Everlasting Salvation as Vessels made to honour Wherefore they which be endued with so excellent a Benefit of God be called according to God's purpose by his Spirit working in due Season They through Grace obey the Calling They be justified freely They be made Sons of God by Adoption They be made like the Image of his only begotten Son Jesus Christ They walk religiously in good Works and at length by God's Mercy they attain to Everlasting Felicity c. To conclude you must either acknowledg the Decree of Election or say that all Men shall be saved 〈◊〉 that none shall be so For nothing can be more evident than that God decrees whatsoever he effects 2. Redeeming Love hath joined Sanctification and Salvation together It was no part of our Blessed Saviour's design to procure the admission of unholy Souls while such to Heaven That would have been to have laid Heaven and Hell common But he hath made way for the Communication of that Grace which must fit us for Glory and then for our entrance thereinto 1 John 3.8 He that committeth Sin is oâ— the Devil for the Devil sinneth from the beginning Foâ— this purpose the Son of God was manifested that â—e might destroy the works of the Devil Matth. 1.21 He shall save his People from not in their Sins Tiâ—â— 2.14 Who gave himself for us that he might redeem us from all Iniquity and purity unto himself a peculiar People zealous of good works Ephes 5.25 26. Christ loved the Church and gave himself for it that he might sanctify and cleanse it The Grace of the Redeemer was never intended to exempt us from the Obligation of Obedience to our Creator but to bring us back thereto The promisory part of the Law of Innocency is indeed ceased by reason of our Incapacity A guilty Creature can lay no claim to Life and Happiness by virtue of a Covenant which required perfect and perpetual Obedience as the Condition thereof But then the preceptive part of that Law is still so far in force that the least violation of the Divine Law is Sin And the least Sin makes perpetual Punishment our due except pardoning Mercy interpose for our deliverance And here it is that the Grace of the Redeemer takes place Tho' perfect Obedience be still commanded us yet it is not insisted upon as a condition whereupon our Eternal Happiness is suspended Sincerity shall be accepted through the Maths and Mediation of Jesus Christ who hath in his own Person fulfilled all Righteousness and withal offered up himself a Sacrifice to satisfy Divine Justice for our Disobedience Pray be clear in these things Do not expect that Christ will save you unless you â—ay down your Arms and submit to the Divine Soveraignty How can there be Peace between God and your Souls so long as ye resolve to persist in your Rebellion Is Christ the Minister of Sin Or shall we continue in Sin that Grace may abound God forbid Jesus Christ is exalted by the Father to be a Prince and a Saviour To give first Repentance and then Forgivness To turn Men's Hearts from Sin and then to pardon it If ye expect to be saved any other way than through the Merits and Satisfaction of Christ say so and then we shall know that ye are Infidels But if not then know ye that Sanctification is an essential part of that Salvation which Christ hath designed for his Peopel 3. It is a manifest affront to the holy Spirit of God to imagine that Men can be saved without being wrought for it by his renewing Grace 'T is in effect to nullify or deny the Office of the Holy-Ghost as if his gracious Operations upon the Souls of Men were needless or superfluous things Or at least that Men may attain to Happiness without them Is this to believe in the Holy-Ghost or is it not rather to blaspheâ—â— him Do ye not tremble to approach so near to theâ— pardonable Sin If Men may be saved without being sanctified 〈◊〉 what purpose are all the Influences of the Spirit 〈◊〉 God upon his People If Holiness be so needless 〈◊〉 thing that a Man may come to Heaven well enouâ—â— without it why doth the Spirit strive so long wâ—â— poor Creatures to make them holy Why doth 〈◊〉 still follow them with the earnest Solliciâ—ations of 〈◊〉 Grace notwithstanding their unkind Resistance froâ— one Ordinance and Providence to another Hâ—â— great a work is it to quicken Illuminate and draw 〈◊〉 God a dead blind disaffected Soul and to uphoâ—â— and carry on the work as has been already openeâ— What mighty Power doth the Spirit put forth inâ—â—â— this and dare ye say 't is more than needs Or promâ—â—â— to your selves Salvation without it This would 〈◊〉 not only to tread under Foot the Son of God as have heard under the former head but to do despâ—â—â— unto the Spirit of Grace I wonder not that such Men make a scoff at the Spiritual Worship of God the Lord convert and pâ—â—don them for they know not what they say nor whâ—â— they affirm 1 Tim. 1.7 But measuring themselves by themselves and comparing themselves amongst themselves 〈◊〉 not wise or understand it not 2 Cor. 10.12 Surely in God's account none are look'd upon as 〈◊〉 Worshippers but they who worship the Father in Spirit and in Truth for the Father seeketh such to woâ—â— him Joh. 4.23 But that brings me to 4. The Institution of the Gospel-Ministry and
Sin to God a change of the Temper and Disposition of the Heart the very work whereof we have all this while been speaking Repentance toward God Hence the Gospel was ushered in with the preaching of Repentance Repent for the Kingdom of Heaven is at band That so all Men might know upon what terms they were like to enjoy the blessed Priveledges of this glorious Gospel Constitution And here I must tell you it is not enough to say that you are sorry for your past Sins now the Pleasure of them is over and Conscience it may be uneasy about them No no the bent of your Hearts must either be turned against Sin to hate abhor it and mourn for it as 't is displeasing and hateful in the sight of God c. or else Iniquity will be your rain Moreover the Sincerity of your Repentance or of this change of Heart from the Love of Sin to the Love of God and Holiness must appear by bringing forth Fruits meet for Repentance 8. All that ever have entred into that blessed State were first prepared for it and effectually wrought upon by Divine Grace The case of Infants need not stop us such as have been saved from the Womb have also been sanctified from thence But 't is the case of the Adult or grown Persons which falls more directly under our Consideration Search the Scriptures and you may find there how those Persons are characteriz'd and described who are gone to Heaven before us 'T is true they all had their failings which they groaned under and longed to be delivered from But as to the main they were Men that walked with God Ordered their Conversations as seeing him that is invisible Men that lived humble mortified self-denying Lives chusing rather to suffer Affliction with the People of God than to enjoy the Pleasures of Sin for a season That mourned for the Abominations of the Times and Places wherein they lived whose righteous Souls were vexed with the filthy Conversation of the Wicked in a word Men that confessed themselves Strangers and Pilgrims on the Earth sought and Heavenly Country and waited for the Salvation of the Lord. See Heb. 11. Thus ye have heard how the Saints now in Glory got thither and will ye dream of coming to Heaven any other way They were all wrought for that blessed State and so must ye or else fall short of it and perish As it is matter of great Encouragement and Comfort to the Godly to think how many Thousands are got to Heaven the same way by which they themselves through Grace are going So one would think it should damp the hopes of graceless Hypocrites to find themselves in a quite different yea contrary way 9. The Scripture assures us that the Righteous themselves are scarcely saved 1 â—et 4.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vix egrè i. e. tho they are certainly saved yet not without a great deal of difficulty The same word ye have Acts 14.18 Sâ—ved they are but not without much striving by reason of the straitness of the Gate and the narrowness of the Way which leads to Life many Enemies to conflict with many Temptations Doubts and Fears to overcome many Storms and Tempestâ— to get through before they come safe to the Haven What say ye to all this Do these things offenâ— ye They are true for all that And now consider what the Apostle infers from this in the words immediately following Where shall the Vngodly and the Sinner appear What shall become of them Why the Psalmist gives you an answer to this Psal 1.4 5. They are like the Chaff which the Wind driveth away therefore the Vngodly shall not stand in the Judgment nor Sinners in the Congregation of the Righteous they shall be driven away in their own wickedness Well Sirs Do ye think much to be told of the Difficulties that lie in the way to Heaven Are ye for a cheap formal customary easy way of Religion Do ye think that the greatest Earnestness Care and Seriousness which we can possibly use to secure our Everlasting Interest is making more adoe than needs Look ye to it go on and prosper but remember that the Righteous themselves are scarcely saved 10. Lastly 'T is impossible in the very nature of the thing that an unholy Soul should enjoy the Heavenly Felicity This is evident if ye will but compare the Temper and Spirit of unregenerate Persons with the Account that has been given concerning the State of future Glory The nature of Things must be quite overthrown and the grossest Contradictions reconciled before an unrenewed Person as such can be happy I know that all Men have some general injudicious Tendencies even by Nature towards Happiness But as for those upon whom this great Change has not past they neither know nor truly desire that which alone can make them blessed They are most miserably confounded in their own Wishes and cannot tell what they would be at They say indeed that they desire and hope for Heaven but in the mean time they know not what they talk of Were it possible they should be admitted thither why so long as their corrupt depraved temper of Spirit remaineth upon them they would be quite out of their Element and unhappy even in Heaven it self The reason is plain there must be a sutableness between the Faculties and the Objects or else what Frution what Pleasure can there be Would the most pompous magnificient Shews signify any thing to a blind Man or a Confort of the most Harmonious Musick to the Deaf Why just so it is here The Hearts of the Sons of Men till sanctified by Divine Grace are utterly unfit for the Society the Work the Enjoyments of Heaven As for the Society 't is holy there 's a Communion of Saints in Perfection But the Hearts of carnal Men are impure and unholy There are none like them to converse with in Heaven Those above are employ'd in admiring loving praisâ—ng and glorifying the blessed God And 't is the enâ—oyment of him that makes them happy in that State But certain it is that the Souls of Ungodly Men are â—eeply averse from God and at Enmity against him â—â—ow then should they be blessed in the enjoyment of â—â—ne whom they never loved when to enjoy him is â—o love and delight in him O Sirs ye must either â—e made holy that is conformed unto God in the â—â—ame and disposition of your Spirits or else Heaven â—annot be Heaven to you Therefore I beseech you deal truly with your selves â—n this Matter let me put it to your Consciences â—ea do ye put it to them your selves and then tell â—â—e How do ye relish that sort of Life on Earth which is most like to the Heavenly Life How are ye â—ffected to those things which have a nearer Tendency to lead you God-ward Is his holy Day the Joy of your Hearts Are ye delighted in his Worship Do ye strive in every Duty to get as near to him through
to their Wits again As for the Third The Sacrifice of God is a broken Spirit Psal 51. Your Hearts must be broken that is throughly humbled for your past Folly in order to your future Reformation You must be weary and heavy laden under a Sense of your Sins that Christ may give you rest broken that he may heal you The whole need not a Physician CHAP. VIII How much it concerns us to examin our selves whether we be wrought for Heaven or no. Sundry Motives to excite us to this necessary Duty WE now proceed to an use of Examination Is it so that none can come to Heaven till they be wrought and prepared for it by special Grace Surely 't is high time to turn your Thoughts inward and to stir up Conscience to do its Office methinks ye should in this have been before-hand with me I would be loth to suppose that ye should have heard all this which has been said under the foregoing Heads concerning the Nature and Necessity of this great Work with so little Self-Application as not to have put the Question to your own Hearts before now Am I thus wrought upon Have I experienc'd such a Change in the temper of my Spirit Godward as may encourage me to hope that I am past from Death to Life disposed and inclined to be happy in the â—â—joymenâ— of God c. A weighty Question indeed 't is all one as if you enquited whether ye were Heirs of Heaven or within a step of Hell Children of God or of the Devil Or as if a Line should be drawn to separate between the living and the dead in this Congregation On the one side lo here are so many Persons wrought upon and quickened by the Spirit of God who have the Principles and Seed of Eternal Life abiding in them On the other lo here are so many stupid carnal wretched Souls under the just Wrath and Indignation of the Almighty dead in Trespasses and Siâ—s liable every Moment to the severe Strokes of avenging Justice 'T is not to be wondered at if secret misgivings of Heart and consciousness of Guilt cause an exceeding Averseness in unregenerate Men to this work of Self-examination and make them even afraid of conversing with themselves As desperate Bankrupts who dread to look into their Books of Account being sensible that Matters are ill with them And it is also sad that there should be room for such a Question as this or at least any great difficulty in resolving it What! ye that have so long sate under the Means of Grace and had these things so often and so earnestly press'd upon you and not yet wrought upon not yet turned to God This is a sad Case yet I fear no sadder than true O happy Congregation if all yea or most in it were thus prepared and fitted for Heaven however be your case what it will 't is necessary ye know it Therefore in handling this Use I shall I. Lay down some Motives briefly to excite you to this Duty of Self-Examination II. Give some Directions for the more successful Management thereof III. Offer some Questions which ye may propose to your selves in order to the trial of your State I begin with the first of these Motive 1. Some competent Knowledg of your Spiâ—itual Estate and Condition is attainable I might have spoken higher but chose to proceed by Steps Ye may indeed meet with some who to excuse their â—â—n Ignorance or Sloth in this Matter will tell you â—â—at â—o Man can know whether he be in a State of Grace or no but that we must trust God with our Souls and hope the best And true it is that we must trust God with our Souls but 't is also as true that he hath so far entrusted us with them as to command our utmost Care and Diligence about them And he will quickly call us to an account how we have discharged our Trust what we have done with his Creature And if we be found to have betrayed our Souls by negligence and carnal Security it will not serve our turn to say that we trusted him with them unless ye can suppose that our Presumption should justify our Carelessness that is one Sin excuse anotheâ— I tell you therefore ye are not left under a necessitated unavoidable Ignorance in this Point Your unacquaintance with your own Souls as to their State Godward is wilful and affected I am not putting you upon Impossibilities Others have attained not 〈◊〉 to some competent Knowledg but even to a certainty 〈◊〉 the case and that both ways Thus Sinners are usâ—ally prepared for converting Grace viz. by a thoâ—oâ— conviction of the Sinfulness and Misery of their unregenerate State And on the other hand many good Christians have arrived to a comfortable quieâ—â—â—â— and some even to a transporting assurance of theâ— saving special Interest in the Love of God through Christ and consequently of their Right to Heavâ—â— and that by the same Means and Helps which are vouchsafed or offered to you Motive 2. To this end God hath given us the Facâ—ty or Power of Self-Reflexion that we might examiâ—â— our Hearts and Lives and so pass a right Judgmeâ—â— concerning our spiritual Estate Prov. 20.27 Tâ—e Spâ—â—rit of Man is the Candle of the Lord searching all 〈◊〉 inward parts of the Belly Conscience is set up as Light in the Soul not to be extinguish'd or put under 〈◊〉 Bushel but to observe and try our selves by 〈…〉 What Man â—â—â—weth the things of a Man 〈◊〉 Spirit of Man which is â—n him Were it not forâ—â— Self reflective Power we should not be capable of moral Government in a rational way how should we rectify what is amiss or enjoy the Comforts of sincere Obedience but by examining both our hearts and Lives Therefore I say Conscience is a Witness a Jâ—dg yeâ— and a Executioner too It not only bears Testimony but passeth Sentence and inflicts Punishment or yâ—eâ—â—â—â— Refreshment and Peace and so gives Men the fore lasts of Heaven or Hell while they are on Enâ—th Praemium ante praemium is or praejudicâ—â—m sâ—tâ—ri judicii 1 Joh. 3.20 21. If our Heart condemn us God is greater than our Heart and knoweth all things Beloved if our Heart condemn us not then have we confidence towards God Must ye not own such a Faculty Verily Conscience would flie in your Faces if ye should deny its Power Motive 3. Consider that God hath given you a sure Rule to try your selves by even his holy Word by which he himself will try you at last 'T is the nature of a Law to constitute what shall be due from us and what to us a Rule to live by and by which we must be judged Heb. 4.12 Tâ—e Word of God is quick and powerful sharperâ— than any two edged Sword and is a Discerner of the Thoughts and Intents of the Heart Here we may behold the Comliness or Deformiries of 〈◊〉 own Souls as a man doth his natural
Business otherwise ye wâ—â— confound perplex and entangle your selves to no purpose Difficult Cases are not to be resolved without an orderly Proceedure of Thoughts about them Confusion is the great Enemy to all true Knowledg of what kind soever Take care that ye do not begin at the wrong end first let Preliminaries be well adjusted before ye come to the Point it self Under this Head take your work in the following order 1. Understand aright what you are to enquire after lest ye mistake the Question The thing to be known is whether ye be so far wrought for Heaven that if it should please God immediatly to require your Souls of you it would go well with them in another State That is whether the condition of your Souls be such that come Life come Death they are safe Now here â—â—ls plain that ye may easily deceive your selves by stating the Question too high or too low If ye only enquire whether there be any good in you which hath a tendency towards this great work of Regeneration ye then fall short in the Point for I have told you before that there may be very deep Convictions of the necessity of this renewing Change yea and some saint Essays Resolutions or Endeavours towards it which are only the Effects of common Grace and if they be rested in do as certainly end in Destruction as down right Profaneness does Again there are various Degrees and Measures of Grace among the People of God themselves All that are sincere are not of the same stature or standing some have received more Talents a greater stock of Grace than others If therefore ye enquire immediatly whether ye have attained to such or such Measures to which some others who perhaps are above you have arrived ye then lay a Snare for your own Comfort and Peace by carrying the Question too high at first Your present Business is to examin whether your Graces be sincire as for the degres of them let that be enquired into afterward 'T is likely ye are not so good as the best nor so bad as the worst the Question is whether of the two ye are more like to in the main Do not â—hâ—â—cy your selves Saints because ye are not so vile 〈◊〉 the vilest For among unregenerate Persons themselves all are not alike scandalous and hardened in Sin Noâ— yet must ye conclude that ye are Graceless because some others our-stâ—ip you in Holiness There is aâ— infant as well as a more strong and confirmed State of Grace 2. Study well the Rule by which ye are to try your selves Search the Scriptures to the Law and to the Testimony by this ye must try the Spirits and the Doctrines of other Men How much more nearly doth it concern you to examin your own Hearts and Lives thereby Acquaint your selves well with the Tenour of the Covenant of Grace upon what Terms Pardon and Life are offered to poor Sinners what is essentiaâ—â— necessary to the Being of a sincere Christian as such and what is further requisite to his Establishment Comfort and Well-being In the sacred Records ye may find the Nature of those Graces which qualify and fit Men for Eternal Life and also the Examples of many who are gone to Heaven before us what their Hearts were set upon how they lived and how they died here ye may learn what ye ought to be where to place your Affections how to regulate your Lives that ye may be happy Ye may see the Characters by which the Heirs of Heaven must be known and also the opposite Description of those who shall be excluded from that Felicity He is unfit to be a Judg who is ignorant of the Law or Rule of Judgment It therefore much concerns you to converse much with the Holy Scriptures and to understand the true spiritual sense and meaning of them which are able to make you wise to Salvation From hence ye must take your Measures in judging of the Sincerity of your Faith Repentance Love Obedience c. that so ye may not take up with the empty Name of Grace instead of the thing it self as too many through Sloth and affected Ignorance do And here ye must remember that the Commandment of God is exceeding broad extending not only to the Government of our outward Actions and Behaviours hâ—â— also to the inward Principles from whence those Actions flow viz. all the Faculties and Powers of our Souls Understanding Will Imagination Affection Sense Appetite Habits Dispositions c. must be minded and governed by the Rule and that in all circumstances at all times and in all places without exception The Tree must be made good that the Fruit may be so God has imprinted his holy Image upon his Word and makes use of it as an Instrument to work a sutable Impression upon us 3. Ye are next to examin strictly your own Hearts and Lives and compare them with the Rule or try them by it remember I am now speaking only in general to prepare you for those particular Questions which are design'd as a further help for the Discovery of your Case Only at present let me tell you ye are not to judg of the State of your Souls by what is unusual and extraordinary with you but by the habitual bent of your Hearts and the stated ordinary course and tenour of your Lives An Hypocrite may have some transient Affections and Emotions of Soul towards spiritual Things and some seeming Fits of Religion for a while and yet afterwards return with the Dog to his vomit again Herod heard John Baptist gladly and did many things Those on the Rock heard the Word and anon with Joy received it but had not root in themselves Mat. 13. Observe here a living Principle of Grace is a rooted Principle fixt in the Heart and there kept alive by the same Power which implanted it 'T is said of him that is born of God that his Seed remaineth in â—â—in Joh. 3 9. In short the Will is the Man and the Sincerity of its Resolutions must be known by sutable Indeavours and the sincerity of those Endeavours by their Success Of which more hereafter Or if ye take â—t the other way by the main drift and course of your lives ye may know what are the prevailing habits and â—â—spositions of your Souls for Men will act according to their predominant Habits and by these ye may know your State that is by reducing all to the Scripture-Rule as has been said already Thus must ye try and judg your selves 4. Ye are then to proceed to Sentence which iâ— nothing else but the Conclusion that must be drawn from the fore-going Premisses viz. the Law and Fact compared together Here again keep your hearts close to the Work and bring it to an issue Sooner or later this must be done and the sooner the better If upon a thorow Enquiry thou find thy self to be yet in 〈◊〉 unregenerate State pass sentence accordingly it will signify
neglect no Means nor Helps in order thereto Such Resolutions as these are most proper in your condition But if your Hearts still hang back let me ask ye what will ye resolve upon Vita humana sine proposito vaga est languida Will ye put the Matter to the venture and trouble your Heads no further about it but still go on at the old dull stupid rate If so this is wilfully to destroy your own Souls and whom can ye blame but your selves Will ye sit down in Despair This is to despise or undervalue the Riches of Gospel-Grace that are set before you Those that come to Christ he will in no wise cast out Again will ye delay for a while and put off the thoughts of these things till hereafter Answ This indeed is the common Case but almost as unreasonable as either of the other two Your times are not in your own Hands ye know not how soon your Souls may be required of you the longer ye delay the more difficult it is like to be and the Spirit that should help you will be grieved by your backwardness Satan will have the faster hold of you and if Death overtake you before the work be done ye are damned Therefore I say turn your Thoughts which way you will all other Resolutions will be found mad and dangerous except that of the Prodigal I will arise and go to my Father So do ye And here let me tell you 't is needful that your Resolutions be firm and steady lest those Difficulties which may afterwards arise in your way should discourage you and that they be speedy lest Death overtake you unprepared And also that in this whole business ye be sensible of your own Weakness and Insufficiency lest ye miscarry through foolish Self-Confidence But of that more by and by Direct 4. See that your Resolutions be forthwith put into practice By this it must appear that they are true and hearty if the VVill be determined in the case sutable Endeavours will ensue And here your work lies in the following Order 1. Humble your selves deeply in the Presence of God for all that Sin and Folly which hitherto ye have been guilty of Consider the Evil of Sin as it is contrary to the holy and pure Nature and Law of God Call to remembrance your own Sins and lay them to Heart that they may not be laid to your Charge In a particular manner bewail the Corruption of your Natures and more especially the estrangedness of your Hearts from God and Enmity against him with that inordinate propension to the Creature in which the Heart of the Old Man doth mainly consist Proceed then to consider those actual Transgressions which have all along issued from this Corruption viz. Your loss of precious Time misimprovement of Gospel Ordinances and Means of Grace your Pride Passion Earthliness Sensuality c. Confess these things humbly and feelingly in the Presence of God Labour to melt into an ingenuous Child-like Sorrow for having carried it so unworthily to so good and gracious a Father That Sorrow for Sin which proceeds only from fear of Punishment is the Sorrow of a Slave and may consist with as much Love to Sin as ever But Godly Sorrow is animated by holy Love to God which raiseth in the Soul a rational hearty Grief for its Transgressions against him an hatred of Sin and Resolution against it for the future This is Repentance from dead Works and toward God He that covereth his Sins shall not prosper but he that confesseth and forsaketh them shall find Mercy Prov. 28.13 Yea as Matters now stand such is the wonderful condescension of the Law of Grace 't is an Act of Justice and Faithfulness as well as Mercy to forgive Sin wheresoever with true Repentance it is confessed 1 Joh. 1.9 If we confess our Sins he is faithful and just to forgive us our Sins c. Therefore I say give Glory to God by an humble acknowledgment of your Sins Lay your selves low that his Glory may â—â—e advanced Put your Mouths in the Dust if so be there may be hope Justify his holy Law tho in so doing ye condemn your selves Say with the returning Prodigal Luk. 15.21 Father I have sinned against Heaven and in thy sight and am no more worthy to be called thy Son c. 2. Thankfully acknowledg the Riches of Free-Grace in that God is yet pleased to offer you Terms of Reconciliation and Peace The Golden Scepter is held forth to you that ye may touch it and live Methinks this should encourage you and put Life and Vigour into your Proceedings and draw out your very Souls in sweet Returns of Love to God Lord is there yet Hope is there any Mercy for such an one as I Behold I come in Obedience to thy Call Blessed be God for Jesus Christ 3. Humbly implore pardoning Mercy for your past Sins and the help of Divine Grace for your present and future Duty As the necessity of your Case should make you very earnest and importunate in these Requests So ye have great encouragement given you to strengthen your Faith and Confidence in the Divine Goodness God delights in Mercy and hath proclaimed his gracious Name Exod. 34.6 9. Use this as an Argument in Prayer as the Psalmist did Psal 25.11 For thy Names sake O Lord pardon mine Iniquity for it is great Plead the Merits and Satisfaction of Jesus Christ the Promises of the Gospel and assure your selves God is as ready to forgive as ye are to repent and forsake your Sins He will not despise a broken and a contrite Heart Psal 51.17 And since the work that lies before you is holy and spiritual therefore trust not to your own Resolutions or Strength Pray hard for the help of the Spirit â—ay your Souls open to the Influences of his Grace yield your selves to his Conduct Carefully strike in with all his Motions Lord here am I what wouldst thou have me to do Teach me the way wherein I should go incline mine Heart to thy Testimonies strengthen me with Might in my inward Man Magnify thy Power in my Weakness Speak Lord for thy Servant heareth draw me and I will run after thee 4. And now give up your selves unfeignedly to God in and through Christ If ye expect he should be your God that is your Portion Happiness Soul-satisfying Good ye must be his People devoted to his Love and Service The Covenant must be mutual else how should it be a Covenant Let this be done with great Freedom Chearfulness and Resolution of Spirit ye will never have reason to repent of your choice He will be your Shield and your exceeding great Reward 5. Live henceforth as becomes the Covenant-People of God Renounce your Lusts and Corruptions Let the time past of your Lives suffice you to have fulfilled the Inclinations of the Flesh Remember ye must now live at another rate than heretofore ye have done The Glory of God must be
of our natural animal Spirits Tho lively Affections in Duty are very desirable and should be endeavoured after yet in trying our spiritual Estate the inward deep rational workings of our Souls towards God are mainly to be look'd at viz. a fixed and high estimation of him above all in our Understandings and hearty Resolution for him and cleaving to him in our Wills with correspondent Endeavours to please him and be accepted of him through the whole course of our Lives In these things it is that the Life of Grace and Duty doth consist Those are the holiest Souls who are inwardly and deeply most inclined towards God resolved for him and sollicitous to please him Not those who have the most transporting Passions or moveable Affections The sacred Recesses of the Mind as I may allude to that of the Poet Persius Satyr 2d are more inward the affectionate Part comes more into view God is not an object of Sense and therefore more fit for the Understanding and Will than the Passions to work upon The grand Essentials of Holiness are more deep and steady passionate strivings of Affection make a greater noise but are nothing near so valuable Besides weak Judgments and strong Passions oft go together The wisest and weightiest Persons are usually most sedate and composed Direct 8. Remember that God often makes the fullest discoveries of his Love to his People when they are engaged in the most difficult Self-denying Parts of Duty and Obedience It would be endless to tell you of the transporting Joys which many of the martyrs have found in their sharpest Sufferings When all Men have forsaken them God hath stood by them and comforted them He hath visited them in their Prisons and enlarged their Souls with spiritual Refreshments when their Bodies have been under confinement He hath enabled them to triumph in the very Flames and to baffle their Enemies by their Patience Magnanimity and Chearfulness in Suffering Paul and Silas sung in the Stocks Stephen had Heaven opened to him when his Enemies were raging against him The three Children in the fiery Furnace have one walking with them like the Son of God 'T is true indeed we are not to run upon Sufferings till God call us thereto but if it please him so to do we ought thankfully to accept of such a Call as a Prize put into our Hands for the exercise of our Graces and the advancement of our Comforts But on the other Hand if you be for taking up with a cheap and easy Religion and excusing your selves from the more difficult self-denying Parts of Duty it is a sign your Graces are but weak at best and therefore your Comforts are not like to be strong Would you sow sparingly and reap plentifully How can you expect full Assurance-of the Love of God while you care not how little you lay out your selves for him And what tho you are not called to the fiery Trial Yet if you will but set your selves earnestly to the frequent diligent spiritual Exercise of religious Duties to the mortificaiton of your beloved Lusts and to the doing of all the good you can in the several places wherein you stand you will certainly find Difficulties enow to exercise your Graces and to make way for your greater Comforts because the Flesh will draw back from such work as this the World is at hand ready to entangle you Satan will do his worst to hinder you and so will all his Instruments Accustom your selves to self-denying Obedience and in so doing you may expect the Comforts of the Holy Spirit Direct 9. Understand aright the ordinary Methods which the Spirit takes in comforting the Souls of Believers lest you abuse your selves by expecting what is unusual or extraordinary 'T is certain that none have a Right to the saving Benefits of the Covenant of Grace but those who comply with the Terms of that Covenant Nor can any have the Comforts of Assurance who do not know that they have so complied Now 't is the Spirit that enables us to assent to the Truth of the Gospel and particularly to the Truth of the Promises that are made to sincere Believers And it is he that inclines our Hearts by his Grace to accept of the Benefits offered and to perform the Duties required that is truly to repent of our Sins and to give up our selves to God in Christ And when we have so done our Case is safe But in order to the comfort of Assurance 't is further requisite to discern our own sincerity in this Covenant-closure and from thence to conclude that we are in a justified State and have a Right to the heavenly Felicity Now here we stand in need of further help from the Spirit that we may be enabled to discern the Grace which he has wrought in us and so to draw that comfortable Conclusion viz. that we are passed from Death to Life Thus you see the Spirit comforteth Believers and gives them Assurance of Salvation in a rational way by helping them to discover the Evidences of their Sincerity And it is foolish Presumption to expect Assurance any other way as if the Spirit would enable Men to rejoice in they know not what or to conclude they shall be saved they know not why We must be able to give a reason of the Hope that is in us 1 Pet. 3.15 So doth the Apostle here in the words of the Text. O do not deceive your selves by expecting enthusiastical Impulses irrational Raptures inward Voices to tell you that you are the Children of God But rather endeavour to get such a Frame and Disposition of Soul as becomes his Children and thence to conclude that you are such The sanctifying operations of the Spirit in Believers are the Witness or Evidence of their Adopuon Take care also that you deceive not your selves by expecting such Raptures of Joy as are extraordinary all are not fit for such degrees of Comfort nor would know how to manage themselves if they had it But if you have so much as tolerably supports your Spirits and keeps them from sinking bless God and be humble And have a care of Peevishness or Imparience Direct 10. Distinguish carefully between your State in the main and the more remote Accidents or Circumstances wherewith it may be attended Between what 's necessary to the Being of a sincere Christian as such and what 's further requisite to his Well-being Growth and Comfort Or if you will between foundation and building work If these things be confounded it is scarce possible you should have any settled peace and quiet in your Souls Those who have truly consented to the Covenant of Grace that is whose Hearts and Lives are in the main for God Christ Holiness and Heaven such I say are in a justified State â—â—d have a Right to eternal Life But then it must be remembred that even such Persons themselves are oft guilty of great Defects and Intermissions in the exercise of Grace and in
is fit God should have the Glory of his own Gifts while you have the benefit and comfort of them This is the way to receive more To him that hath shall be given Sit down and consider seriously cast about in your Minds what shall I do to promote the Honour and Interest of that God who has done so much for me Can you form no Project for greater servicableness I will try if I can help you by and by in the mean time resolve to walk with God more humbly strictly and watchfully than ever yet you have done and joyfully to embrace every opportunity which it shall please God to put into your Hands to testify your Thankfulness by humble and self-denying Obedience 'T is true God needs not you you cannot be profitable unto him But it is as true that he expects all this from you as a due Expression of the Gratitude and Ingenuity of an honest Heart Tho you cannot profit him yet obedient you must be and besides Soveraign Authority you have many indearing Obligations thereto I will shew you presently that you need not want work but will endeavour first to fortify you against the difficulties of it Direct 4. Let Patience have its perfect work We have need of this Grace at every turn the Race set before us will never be finish'd nor scarce one step rightly taken without it Heb. 12.1 We must expect to meet with many Afflictions Psal 34.19 which cannot be born nor improved as they ought without patience Whether they be such as come more immediately from the Hand of God Shall we not be subject to the Father of Spirits and live Heb. 12.9 q. d. We must be subject our Lives lie on it To mutiny is mortal as one glosses upon the place It is the Lord let him do what seems good in his Eyes When God is glorifying himself in correcting us we must with Aaron hold our Peace Lev. 10.3 Be still and know that he is God Dumb and not open our Mouths because he does it If we be afflicted by the Pride or Malice of Men here again we have need of Patience that we fret not our selves because of Evil-doers nor entertain any peevish revengful Thoughts against them There 's more of Christianity in this than most Professors think of To be habitually disposed to bless those that curse us and to overcome Evil with Good And indeed we shall never be able to bear the Contradiction of Sinners without fainting in our Minds except we exercise Patience and eye the Example of Christ Heb. 12.2 3. Again are we assaulted by the Temptations of Satan we shall never conquer without Patience Moreover we have need of Patience to carry us through the religious Duties to which we are daily called Because our sluggish Hearts are still drawing back from Duty and are prone to grow weary of it and reluctate against it These Fruits of Righteousness will be blasted or miserably impaired if not brought forth with Patience Luke 8.15 So pronâ— are we to be weary of well-doing Lastly We have need of Patience that after we have done the Will of God we may receive the Promise Heb. 10.36 That we may wait God's time for our glorious Reward The wisest Man tells us Prov. 13.12 Hope deserred makes the Heart sick 'T is Patience therefore that must keep us from fainting O what need have we to pray That the Lord would direct our Hearts into the Love of God and into the patient waiting for Christ 2 Thess 3.5 Direct 5. Put on bowels of Compassion to the Souls of others Say not with Cain Am I my Brother's keeper nor yet think that Ministers only are obliged to promote the common Salvation Methinks you should be desirous to take as many along with you to Heaven as you can Are you not taught to pray That the Name of God may be â—allowed his Kingdom come and his Will be done in Earth as it is in Heaven And must not these Prayers be seconded with sutable Endeayours in your places Striving to help on others will be a means to exercise and increase your own Graces and to advance your Comforts It will be a sign that you love Christ sincerely when you lay out your selves to promote his Interest And since God hath had Compassion upon you ought ye not to have some Compassion upon your Brethren I know the Devil will do his utmost to oppose you but you must be armed with Resolution and Patience There are more with you than against you When you meet with any that are buffeted with Temptations perplex'd with Doubts and Fears remember it might have been your own Case Labour therefore to administer Comfort to them by religious Conference Communication of Experiences and all other proper Means that fall in your way do not despise the meanest of them And then as for those that are in an unregenerate State how can you look upon them and not be deeply concerned for them The less they pity themselves the greater objects of your pity If the Children of Israel were obliged to be kind to Strangers and not to vex or oppress them because they themselves had been such in the Land of Egypt and therefore knew the Heart of a Stranger Exod. 23.9 Levit. 34. O then what reason have you to pity those that are in an unconverted Estate estranged from God! It was once your own Case you cannot but know what a dead dark disaffected thing the Heart of such a Person is how obdurate and senseless O think what they are doing and whither they are going if infinite Mercy do not prevent Happy you if you can help to save one Soul from Hell But let me urge this Point somewhat more distinctly 1. Begin with those that are under your special Care and Charge If these perish through your neglect look you to it their Blood will be required at your Hands Those of you that have Families think how much you have to do for God in them It may be some of you will say we keep up religious Exercises in our Houses viz. Praying Reading the Scriptures and Singing the Praises of God I answer thus far is well I wish more could say so too But this is not all that you have to do Children and Servants are to be dealt with plainly familiarly and tenderly by you with all the Skill and Application you can in order to the Salvation of their Souls I must not stay to give you particular Directions honest Hearts and a sincere desire to do their Souls good will soon put you in a way to do it 2. You have a great deal to do for the Souls of your Neighbours Are not many of them ignorant carnal and ungodly Can you contrive no way to be helpful to them Have you no particular Interest in some of them Have they no dependance upon you Are they under no special Obligations to you Why are not all these Advantages improved for God Can you see them