lodge within them 2. As there are outward duties to be performed as praying hearing works of mercy c. so there are spiritual duties purely spiritual as the internal acting of faith and love and hope and the fear of God the souls choosing of God cleaving to God rejoycing delighting in God meditating of him c. Exact Christians have a special respect to those spiritual duties in the exercise whereof stands chiefly their living in a holy fellowship communion and acquaintance with God and for outward duties their care is to perform them spiritually they pray with the mouth and pray with the spirit they praise the Lord with their lips and offer up their hearts as a spiritual sacrifice they hear with their ears and with their understanding also they labour to bring their souls under the Word to pour forth their souls in prayer to draw forth their souls in their very alms Isa 58. If thou draw forth thy soul to the hungry Psal 69. 10. I chastened my soul with fasting Oh Brethren if this be to walk exactly then how much loosenesse doth this â—iscover in us loosenesse in our very Duties men do not only 〈…〉 like Libertines and swear like Libertines aud neglect duties like Libertines but perform duties like Libertines thou that usest to pray in thy Closet or in thy Family or in the Congregation in an outward formal way and dost not pour out thy Soul in prayer thou prayest like a Libertine thou that fastest and doth not chasten thy Soul with fasting thou fastest like a Libertine thou that hearest and dost not bring thy soul under the word thou hearest like a Libertine this is loose praying and loose hearing loose from the Rule which requires the exercising of the inner man as well as the outward 3. In observing the command to the utmost and here I shall give a fourfold further description of them 1. They endeavour to get up their hearts to the highest pitch of affection care and activity They would be the best Christians the most humble the most mortified the most patient the most exemplary and active Christians not slothful in businesse but fervent in spirit serving the Lord Rom. 12. 11. 2 Cor. 7. Yea what care yea without clearing of your selves yea what indignation yea what vehement desire yea what zeal c. A sincere Christian would be a zealous Christian in his sincerity stands the height of it Zeal is not a distinct grace but the height of every grace Love in the height of it Desire in the height of it Care and Resolution to follow God in the height of it A zealous Christian exercises every grace performs every Duty and doth it with all his might he is not willing to spare or to favour himself but will spend and be spent in the work of the Lord the flesh will be pleading for a little ease for moderation it will be solliciting the Sobl as Peter did Christ Pitty thy self favour thy self thou wilt never hold out at this rate thou wilt pull all the Country about thine ears if thou beest thus hot and forward but the Soul returns the same answer as Christ did to him Get thee behind me Satan hold thy peace slothful heart let me alone for I will speak for God while I have a tongue to speak while I have an heart while I have an hand while I have an eye while I have a soul while I have a being I will follow on after the Lord I will serve him I will praise him I will sacrifice all I am and have to him and then come on me what will 2. They are studying and seeking out opportunities for service Such Christians are of strict lives but of large hearts of strict consciences but of large desires and aims Grace sets limits to their consciences but none to their holy affections they never do so much for God but they are studying how they may do more Isa 32. 8. A liberal Man deviseth liberal things a merciful man deviseth merciful things a righteous man deviseth righteous things he doth not only exercise Liberality and Mercy and work Righteousness when he hath an opportunity put into his hands but he sits down and considers what great things the Lord hath done for him what marvellous loving kindnesse the Lord hath shewed to him and thereupon studies and casts about what greater things then yet he hath done he may do for the Name of God as it is said of the wicked Proverbs 6. 14. He deviseth mischief continually And Psalm 64. 6. They search out iniquity they accomplish a diligent search search out for every opportunity to work wickednesse to satisfie their lust So Righteous men search out and make a diligent seach after opportunities to work Righteousnesse 2 Sam. 9. 3. Is there not yet a man left of the house of Saul saith David to whom I might shew the kindness of God Is there not yet a poer Sool in distresse to whom I might shew kindness for the Name of God Is there not yet a poor Family in misery to whom I might shew mercy Is there not yet a poor sinner to whom I might give counsel Is there not yet a poor Saint to whom I might administer comfort for the sake of my God As it is said of the Devil He goeth up and down seeking whom he may devour So may it be said of such they go up and down seeking whom they might save and recover out of the snares of the Devil other men what good soever they do it is as little as may be their consciences will not let them be quiet but something must be done when they have done so much as will but keep conscience quiet thy have done A sincere Christian hath his love to satisfie his desires to satisfie as well as his conscience he loves much and it is not a little duty that will satisfie strong love 3. They shun occasions and temptations to sin they would keep at as great a distance from sin as possible they are careful to keep far enough within their line they dare not venture to their utmost border lest they go beyond it ere they are aware A wary Christian having observed what things have proved snares and temptations to him and have drawn him aside to iniquity formerly will take heed how he comes nigh them again If carnal society hath cool'd and damp'd his heart and left a fleshly savour upon his Spirit he will take heed how he comes into such company again If going to his utmost liberty in the use of the Creatures either Meat Drink or Apparel hath inticed him beyond his bounds he will be wary how he allows himself the like liberty and will deny himself the freedom he might use rather than again run himself upon danger he is sensible of his weaknesse to stand against a temptation and thereupon is the more watchful that he run not into temptation men that are bold to venture into temptation to venture into
Vindiciae Pietatis OR A VINDICATION OF Godliness In the greatest Strictness and Spiritualitâ— of it From the Imputations of FOLLY FANCY Together with Several Directions for the Attaining and Maintaining of a Godly Life By R. A. London Printed in the Year 1665. To my dearly Beloved in Christ the inhabitants of the Parish of B. in the County of S. My dearly beloved Brethren THe ensuing Sermons as they had their Birth for your sakes so are they now offered into your hands and they come unto you upon the same important errand upon which their Authour hath been sent among you viz. to shew you the Path of life and to bring you into and establish you in that holy state and way that leads to everlasting Blessedness The chief hindrances of Sinners eternal Happiness next to that innate enmity against God and Godleness which is rooted in their hearts are their prejudices against and their ignorance of the good wayes of the Lord. Sathan and his Instruments have made it their businesse by those vollies of reproaches and unreasonable calumnies which they are continually discharging against holinesse to render it in the judgement of the World an empty and contemptible thing Two things there are amongst many others which they lay to the reproach of it The one that it is folly whatever there may be in this Godlinesse yet it is attended with so many difficulties dangers and hazards and will be such an unsufferable prejudice to all that will have much to do with it that it is a foolish thing upon such hazards and disadvantages to adventure upon it If this will not do but the consciences of Men whilst they apprehend the real worth and excellency of it stand convinced that it is not Folly but wisdom to adventure on any difficulties to run any hazards for so glorious a prize then comes in the second reproach That it is but a device a specious contrivance to take up eager heads to amuse and divert the busie and keep in awe weak souls when if it be enquired into notwithstanding its glorious pretences it will be found nothing else but imagination meer fancy and no reality at all in the heart of it These impressions I have endeavoured according to my might to wipe away from your hearts and the hearts of such as read what you have heard in the ensuing discourses where I hope you will see both sufficient reason whence to put to silence the ignorance of foolish men to establish your hearts in the firm belief and resolved embracing of it and abundant encouragement to hold on your holy course to the end The other hindrance of a Godly Life is mens ignorance They walk not in the way of the Lord because they know not the way of the Lord some rude and dark notions of Religion possibly they may have but wherein the Spirit and life of Godliness stands and how to set upon an holy and heavenly course they cannot tell This hindrance I have in part prevented in that Description I have given of a godly man and more fully removed in those Directions which I have subjoyned for the obtaining and carrying on a godly Life Brethren my hearts desire and Prayer for you is that what I have done may be successful to your souls that you may be saved as the Apostle speaks that you may be brought into and established in the way of truth and may be found walking in the way of Righteousness And if the Lord shall be pleased so to follow these my endeavours with his Blessing that they may contribute any thing to this end if the Lord shall so animate these otherwise dead words by his quickening Spirit that any souls of them that are without may be added to the Church that any cubits may be added to the stature of those that are within it shall be a Crown to me and exceeding Cause of rejoycing Let the Lord Almighty have the praise for ever as from all such who shall reap any benefit hereby So from the soul of Your Servant in the Gospel R. A. The Contents of the Sermons on Ephes 5. 15. THe Text opened Page 2 The Doctrine propounded Precisians are no fools ibid. The Doctrine explained 1. Precisians are described 1. Negatively to be 1. No Pharisee 3 2. No Phanatick ib. 3. No Phrenetick ib. 2. Positively 1. By their make or constitution They are formed after the image of God 5 2. By their way or conversation Where is considered 1. The end of their conversation Where they are described to be men that are travelling to another world 8 2. Their course I. They take the right way Which is 1. Described to be The Old and Good The New and Living The Strait and Narrow Way ib. 2. Proved to be the most excellent Way It is 1. The way of Truth 14 2. The way of Holiness 15 3. The way of God 16 4. The way of the Kingdom 17 II. They are upright in the way 19 Their uprightnesse is considereed as it hath respect To the Commandement To Conscience 21 Their uprightness as it respects the Commandment stands 1. In their having respect to every Command 23 2. In having respect to the most spiritual and in ward part of every Command 24 3. In the endeavour to observe every Command to the utmost 25 1. They endeavour to get up to the highest pitch of affection care and activity ib. 2. They study and seek out after opportunities for service 26 3. They shun occasions and temptations to sin 27 4. They obstain from all appearance of evil 28 Two things added 1. When they have done all that they can they acknowledge themselves unprofitable servants 30 2. Whatever they have done they dare not trust upon it or be found in their own righteousness 32 Their uprightness as it respects Conscience exprest in two particulars 1. They take great care of Conscience 34 1. About the instructing and informing conscience ib. 2. About keeping Conscience tender 35 2. They give good heed to Conscience hearkning to and following in without turning aside 1. To the right hand either 1. By putting Religion in those things wherein God hath put none 43 2. By putting more Religion in any thing than God hath put in it ibid. 2. To the left hand 45 1. By making sins no sin duties no dutie ib. 2. By making bold with known sins and duties ib. III. From this way they will not be drawn aside by any fears or dangers on the one hand or by any flatteries or advantages on the other 46 1. A Summary description of these Precisians 51 2. Precisians are proved to be no fools from four Reasons Reas 1. God accounts them no fools 54 Reas 2. They will not be accounted fools at last neither by God nor men 55 Reas 3. The properties of wise men are found in them 58 1. They understand themselves aright They understand 1. Their Interest ib. 2. Their way 60 2. They build sure 64 Reas 4.
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.
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
Christs Sheep that hear his voice and follow his steps and keep by the Shepherds Tents Is this a conceeist that it shall fare better with the Friends of Christ then with his Enemies or that those are the friends of Christ who are the friends of Holiness Is this a conceit that it shall fare better with the servants of Christ then with strangers Or are those the best servants who waste their Talents or bind them up in a Napkin Will Christ say in that day Away thou faithful Servant away from me ye workers of Righteousness You have loved me too much you have pleased me too well you have followed me too close you have given your selves to too much praying too much praising too much fasting you have been too conscientious too tender too watchful too holy you would not be merry and idle and vain you would not go along with your Neighbours to their sporting to their Revellings to their Pleasures but must needs deny your selves and take up your Cross and follow me you could not be content with an Earthly happiness but you must have Glory and Honour and Immortality you could not be content to venture on a groundless hope of Glory but you must needs make sure of it by patient continuance in well-doing Away from me you workers of Righteousness you that have followed me in the Regeneration get you gone get you down to everlasting destruction Will this be the voice of the Judge at that day Will he call to sinners Come ye wantons come ye Wine-bibbers come ye Swearers Lyars Scoffers Whore-masters come ye blessed Crew inherit the Kingdome All this must be so if godliness be but a fancy and do you not yet see Sinners what men of Reason what men of Judgement you are and how much truth or weight there is in your charge against the Saints Oh Christians you see I hope sufficiently how little ground you have to take the least notice of or discouragement from these confident Adversaries who in proclaiming you Phanaticks must proclaim themselves either Infidels or Ideotâ— Thus I have shewed that the principles of Godliness are not Phanatical 2. The Duties and Comforts of Godlinesse are no fancies I shall instance in such duties and those parts of duties which are most obnoxious to this censure the most spiritual duties the most spiritual parts of duties which being most out of fight and above the reach of the carnal world are most of all thus censuted by them I shall mention onely two which indeed are comprehensive of all 1. Worshiping God in the Spirit 2. Walking in the Spirit 1. Worshiping God in the Spirit If this be a fancy the Apostle Paul with the Christians his Contemporaries were the great Phanaticks of their time who saies thus of himself and them Phil. 3. 3. We are the Circumision who worship God in the spirit We are the Circumcision that is We are the People of God we are they who are circumcised with the Circumcision which is without hands circumcised in heart which is all one as if he had said we are Christians who worship God in the spirit Worshipping God in the spirit notes 1. The worship of the soul or heart-worship 2. The worshipping God through his Spirit or in the Holy Ghost 1. The worship of the soul or inward worship and that 1. As it stands in opposition to meet bodily worship I say not as it is oppos'd to bodily worship but to meer bodily worship 2. As it stands in opposition to the Antiquated Jewish worship which was more external pompous and ceremonious We worship God in the spirit that is we worship God in the heart and in the simplicity and plainness of Gospel-worship Heart-worship is the true worship the worship of the soul is the soul of worship The body without the soul is dead and bodily worship without spiritual iâ— dead worship John 4. 24. God is a Spirit and they that worship him must worship him in Spirit and in Truth The latter word Truth is exegitical of the former Spirit signifying that worshiping in Spirit is worshiping in Truth This is the true worship worship indeed The worship of the body the uncovering of the head the bowing the knee the lifting up of the hands or voice these are but the outside and carcase of worship and so far only capable of being accounted worship as they are helpful to and expressive of the devotions of the soul As bowing of the knee signifies the bowing of the heart as the uncovering of the head either expresses or helps toward the inward reverence of the soul so far as they worship and no farther and even then but improperly so câ—lled But as they stand single and separated from the inward worship they are no worship no more then a carcase is a man but are meer shadows and fansies There is no such Phanatick as the Formalist who whilest with those Heathens Mat. 6. 7. He thinks to be heard for his much speaking doth but play the hypocrite and Lyar Look what the Courtiers Complements are such are the Formalists devotions smooth words tongue-courtefies flâ—ttering salutes fawning cringes Your servant Sir your servant command me what you please I am ready to serve you Here is a great shew of respect and kindness but what is there in it What wise man will regard it And what more is there in the Formalists devotions What is it but meer complementing with the Holy God Very devout and lowly as to all appearance and a great noise is there that such Devotion makes but what is there in it What awe and Soul-reverence of God what heart-striving and wrestling with God what heart-elevation or lifting up the Soul to God is there in all this Is there no such thing as heart-striving and Soul-reverence required in the Worship of God or are these but shadows of worship and is the soul of it onely in the Lips or Knees Doth he whose Soul is poured out in prayer whose Spirit strives with the Lord doth he but pray in conceit worship God in conceit and those whose Eyes and Tongues and Hands onely pray have they gotten the substance are these the true Worshippers Beloved be not deceived God sees not as man sees he sees what is within man he sees what is within our duties they are not shews or sounds that can blinde hiâ— Eye or please his Ear. Ephes 5. 19. Be ye filled with the Spirit speaking to your sâ—lve in Psalmes and Hymns and Sriritual Songs singing and making Melody in your hearts to the Lord. Believe it Christians Heart-musick is the best Church musick Heart-praying and Heart-singing makes the best Melody in the Eares of the Lord of Sabbath My work and intent is not to decry all external worship as useless or unacceptable We must glorifie God in our bodies as well as in our spirits Our Lips must bear their parts in our praises and practises but I would not that you should take the body of
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
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
up and but one difficult passage left open by which there is any possibility of escaping thither they throng for the saving of their lives they are shut up unto that door to which if there had been any other way open they would never have come And as Christ will never be accepted so can the sinner never be received of him till be let go alâ— other props and trust on him alone Christ will have no sharer with him in the work of saving souls If ye seek me let these go their way As he said in another case Let not onely your sins go but let your righteousness go all the refuges of lies wherein you have trusted let all go if you will have me to be a Refuge to you I came not to call the Righteous if I should they would not come or if they come let them go as they come let them go to their righteousness in which they trust and let naked destitute sinners distressâ—d sinners come to me who am come to this end to seek and to save them that are lost Sinners Will you come now Will you venture here For this your adventuring on Christ you have this three-â—old warrant 1 Gods Ordination This is he whom God the Father hath appointeâ— and sent into the World to help and bring back his Exiles to himself to save sinners This is he whom God the Father hath sealed Job 6. 27. hath marked him out for that chosen person in whom is Salvation hath sealed him his Commission for the Redeeming and Reconciling the world to himself As God said unto the three friends of Job when he was angry with them Job 42. 8. Go to my Servant Job and he shall offer â—acrifice for you he shall pray for you for him will I accept So to sinners Go saith the Lord to my servant Jesus he shall offer â—acrifice for you he shall make reconciliation for you Isa 42. 1. Behold my ervant whom I uphold mine Elect in whom my soul deighâ—eth I have put my spirit upon him be shall bring forth judgment to the Gentiles 2 Gods command 1 Joh. 3. 23. This is his Commandment that we should believe on the Name of his Son Jesus Christ 3 The Promise of God 1 Pet. 2. 6. Behold I lay in Sion a chief Corner-stone Elect precious He that believeth on him shall not be confounded Now having this three-fold warrant the warrant of Gods Ordination Command and Promise you may be bold to adventure on Christ and to apply your selves to him thus Lord Jesus here I am a poor Captive Exile a lost Creature an enemy to God under his wrath and curse Wilt thou Lord undertake for me reconcile me to God and save my soul do not Lord refuse me for if thou refuse me to whom then shall I go Art not thou he and he alone whom God the Father hath sealed the Saviour of sinners The Lord God hath sent me to thee hath bid me come he hath commanded me to believe and cast my self upon thee Lord Jesus wilt thou refuse to help a distressed creature whom the Father hath sent to thee for thy help If I had come on my own bead or in mine own name thou mightest well have put me back but since I come at the command of the Father reject me not Lord help me Lord save me Art thou not he concerning whom the Father hath promised He that believeth on him shall not be confounded I come Lord I believe Lord I throw my self upon thy grace and mercy I cast my self upon thy blood and bowels do not refuse me I have no whether else to go here I'ls stay I will not stir from thy door on thee I 'le trust and rest and venture my self God hath laid my help on thee and on thee I 'le lay my hope for pardon for life for salvation if I perish I 'le perish on thy shoulders if I sink I 'le sink in thy Vessel if I die I l'e die as thy door bid me not go away for I will not go IV. Resign and deliver up your selves to God in Christ. 2 Chron. 30. 8. Yield your selves to the Lord that is as his servants give up the dominion and government of your selves to Christ Rom. 6. 13. Neither yield your members as instruments of unrighteousness unto sin but yield your selves to God as those that are alive from the dead and your members as instruments of righteousness unto God Ver. 16. To whom ye yield your selves servants to obey his servants you are to whom you obey Yield your selves so to the Lord that you may henceforth be the Lords I am thine saith the Psalmist Psal 119. Those that yield themselves to sin and the World their hearts say Sin I am thine World I am thine Riches I am yours Pleasures I am yours I am thine saith the Psalmist devoted to thy fear dedicated to thy service I am thine save me Give your selves to Christ sinners be devoted to his fear And this giving your selves to him must be such as supposes that you be heartily contented 1 That he appoint you your work 2 That he appoint you your station 1 That he appoint you your work that he put you to whatsoever he pleaseth servants as they must do their Masters work so they must do that work which their Master appoints them they must be for any work their Master hath for them to do they must not pick and chuse this I will do and that I will not dot they must not say this is too hard or this is too mean or this may be well enough let alone Good servants when they have chosen their Master will let their Master chuse their work and will not dispute his Will but do it Christ hath many services to be done some are more easie and honourable others more difficult and disgraceful some are sutable to our inclinations and interests others are contrary to both In some we may please Christ and please our selves as when he requires us to feed and cloath our selves to provide things honest for our own maintenance yea and ther are some spiritual duties that are more pleasing then others as to rejoyce in the Lord to be blessing and praising of God to be feeding our selves with the delights and comforts of Religion these are the sweet works of a Christian But then there are other works wherein we cannot please Christ but by denying our selves as giving and lending bearing and forbearing reproving men for their sins withdrawing from their societies witnessing against their wickedness owning and confessing Christ and his Name when 't will cost us shame and reproach sailing against the wind swimming against the tide steering contrary to the temper and disposition of the times pinching upon the flesh parting with our ease our liberties relations and accommodations for the Name of our Lord Jesus with much work of this kind It is necessary Beloved to sit down and consider what it will cost you to be the
Lord will give I doubt not but such a Prayer will be heard and my ground is this as it is the justification or acceptance of our persons so it is in the acceptance of our duties 〈…〉 our person will doubt less justifie our prayers and that weakness or wavering which will not hinder the one will neither hâ—nder the other Now it is universally granted that our persons may be justified even when we are strongly perswaded of the contrary and know no reason why the like must not be granted concerning our prayers I note this the rather for the support and comfort of many of the poor weakling servants of Christ or such as are in a troubled or deserted estate who after they have sign'd out their broken prayers because their own misgiving hearts return them a negative answer conclude that God doth so too my prayers are lost the Lord doth not regard them Why how can you tell God doth not regard them How can I tell why I cannot believe the Lord will hear none but the Pâ—ayers of Faith and I cannot believe I cannot be perswaded that God doth hear But by what hath been said you may perceive your â—â—istake you cannot be perswaded that God hears you therefore you do not believe Why you may even then believe when you want this perswasion Have you offered up your Prayers in the Name of Christ Have you committed them to his hand to present them to his Father and leaving them with him and adventuring them upon his Interest can you now but wait what answer the Lord will give This is that Faith which will secure your Prayers from being lost Having thus in brief shewed you what it is to pray in Faith what remains but that you practice accordingly study the Attributes of God his Power Goodness Mercy and Truth Study Christ his Office Interest Sufficiency and Faithfulness study the Promises and the stability of them let your faith set its seal to all this that God is good merciful mighty and true that Christ will be faithful in his Office that his Name is mighty with the Father that the Promises of God are in him Yea and Amen Strengthen your selves here and so go before the Lord let God be in your heart Christ be in your hand the Promise in your eye when ever there is a Prayer in your mouth Let your Prayer be so presented your dependance be so settled and your confidence as much as may be so raised as before you have been directed or whether you can attain to this confience or no yet do not fail of such dependance and then see what a rich return your prayers will sooner or later bring down upon you But he that will pray without thus believing let not that man think to receive any thing of the Lord and if he doth get nothing let him not lay the blame on Prayer as if this were an empty useless thing but on his unbelief The answer which God gives to Prayer is alwayes this Be it unto thee according to thy Faith And in this is included Be it unto thee according to thy unbelief This is the first means or help to a godly life Prayer THe second special Duty I shall direct you in is holy Meditation And touching this my purpose is not to insist upon the general nature of it but onely to give you some directions for your putting it in practice The directions which I shall give shall be such as concern 1. The matter of it 2. The Method Concerning the former I shall reduce the chief matters to be ordinarily meditated on to seven heads which as I shall afterwards advise may save an Head for a day and so in every week you may go over the whole I. Head concerning God BEgin with him who is the beginning of all things in whom we have our being in whose nature as well as his will is the very foundation of Religion In the spiritual nature of God is the reason of our spiritual worship his wisdom is the reason of our submission to him his power of our dependance on him his holinesse of our conformity to him his justice of our fear his goodnesse of our love his truth of our trust his grace of our prayers his glory of our praiser Now there are two things especially that I may contract all into as narrow a room as possible which you may pitch your thoughts and exercise your meditations upon concerning God Namely his Dreadfulnesse Goodnessâ— Direct 1. In order to the bringing you to a due apprehension and sense of the dreadfulness of God set before your eyes what the Scriptures speak of the Majesty Glory Omnipotenâ—â— Omniscience Holiness Severity and Righteousness of God The Scriptures speak of the Name of God as a fearful Name Deut. 28. 58. That thou mayest fear this glorious and fearful Name the Lord thy God And this dreadfulness of God is set forth 1 By the greatness of his power Jer. 5. 22. Fear ye not me saith the Lord Will ye not tremble at my presence Luk. 12. 5. 2 By the immensity of his Nature Psal 139 7. Whither shall I go from thy Spirit Whither shall I flee from thy presence 3 By the Glory of his Holiness Exod. 15. 11. Who is like unto thee O Lord who art glorious in Holiness fearful in Praises doing Wonders 4 By his Justice and Severity Hebrews 10. 31. It is a fearful thing to fall into the hands of the Living God Heb. 12. 29. For our God is a consuming Fire Direct 2. That you may understand and be duly affected with the goodness of God confider what the Scripture speaks concerning his All-sufficiency loving Kindness Mercie Faithfulness Patience c. Gen. 15. 1. Fear not Abraham I am thy Shield and thy exceeding great Reward Psal 36. 7 8 9. Thy mercie O Lord is in the Heavens and thy Faithfulness reacheth unto the Clouds How excellent is thy loving Kindness O God therefore the Children of Men put their â—ust in â—hee They shall be abundantly satisfied with thy fatness for with thee is the Fountain of Life in thy Light we shall see Light Psal 10. 5. For his anger endureth but a moment in his favour is Life Psal 73. 26. My flesh and my heart faileth but God is the strength of my heart and my portion for ever Psal 91. 4. He shall cover thee with his feathers and under his wings shalt thou trust his Truth shall be thy Shield and Buckler Psal 84. 11. The Lord God is a Sun and a Shield These Scriptures set forth the Lord as a sufficient portion wherein his people may be happy and a sure refuge wherein they may be safe He is a Fountain of Light Life Joy Rest Peace Everlasting blessedness and Everlasting safety He is the inheritance of the Saints wherein they shall be satisfied and their defence wherein they shall be safe for ever Direct 3. Ask thy heart these Questions Quest 1. Is not this God worthy
adulterers or drunkards doth not the Scriptures tell me who they are Psalm 15. throughout He that walketh uprightly and worketh Righteousness and speaketh the truth in his heart he that back-biteth not with his Tongue nor doth evil to his Neighbour in whose eyes a vile person is contemned c. Matth. 5. 3. to the 12. The poor in Spirit they that mourn the meek they which do hunger and thirst after righteousness the merciful the poor in heart the peace-makers These are they that shall ascend into the Holy hill Quest 2. Who shall descend into the Deep Rev. 20. 15. And whoâ—oever was not found written in the Book of Life was cast into the lake of fire Chap. 22. 15. For without are Dogs and Sorcerers and Whoremongers and Adulterers and Idolaters and whosoever loveth and maketh a lie 2 Thes 1. 8. 9. In flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power Quest 3. Am I in the way to this rest of God Quest 4. Is my Title to this rest sure Is my name written in the Book of Life am I sealed with that Spirit of promise which is the earnest of my inheritance have I gotten an assurance that Christ is mine and Heaven is mine is not this assurance to be had is there not a promise left unto me of entring into the Rest May not this promise by my believing and accepting and adventuring upon it be made sure to me what mean I to sit down so quietly short of this assurance am I content to leave my earthly inritance under such uncertainties that I cannot tell what to call my own I cannot tell whether I have any thing or nothing Do I refuse any labour cost counsel that may secure my worldly interest and what is it onely Heaven and everlasting glory this is not worth the securing Quest 5. What if I should fall short of this Rest If at last I should see Abraham Isaac and Jacob and all the Prophets sit down in the Kingdome of Heaven and my self be thrust out I have made profession of Religion I have some good will to the waies of God born some affection to the People of God had some communion and fellowship with them had a namâ—â—nd good opinion amongst them I have gone to the House of God with them joyned in Prayers Fastings Sacraments with them I have attained to some probable Evidences of Grace But what if notwithstanding all this I should be found at last to be short of sincerity and of true saving Grace I have complained often of an carthly heart of a slothful heart of a carelesse heart of a lingring delaying heart I have had some motions and stirrings in me to shake my self out of this sloth to awaken and rouze my self out of these delayings and triflings I have been thinking often of taking more care and pains I have been wishing often for a diligent heart I have been hoping that it will not be thus alwayes with me but that one time or other I shall attain to more life and seriousness But what if after all this complaining and thinking and wishing and hoping it will be better I should still run on thus from one day to another from one year to another till I be surprized and should be taken away before I have gotten my heart to a thorow closing with God in Christ Quest 6. How joyful will my state be when that day comes if I may then be counted worthy to enter into this Rest When the voice shall sound in mine ears Well done good and faithful Servant enter thou into the joy of thy Lord When all these filthy garments and ragges of the Flesh shall be but off when all these bitter teares shall be wiped aâ—ay when all the clouds of darkness doubts feares sorrows afflictions shall be blown over when I shall be brought into the presence of the King of Saints and see all those glorious things that have been spoken of the city of God When mine head shall wear that Immortal Crown and my heart shall taste and drink of those everlasting pleasures at Gods right hand When I shall be brought into that general assembly and Church of the first-born which are written in Heaven to an innumerable company of Angels to God the Judge of all men to Jesus the Mediator of the New Testament to the Spirits of just men made perfect when my heart shall acknowledge Now I know indeed whom I have believed and see for what I have laboured When this poor Soul that in its travel towards Sion hath passed through a Wilderness lyen among the Pots been fed with Tears cloathed with Reproaches clog'd with Infirmities discouraged with fears and dismayings shall after all this be set down in the Kingdome of God and be lodged in the armes and bosome of the Lord of Glory and bear a part in those everlasting praises and Hallelujahs before the Throne of God for ever when mine eyes shall come to see all this and my heart to possess it will it not be a joyful day Quest 7. Can mine heart endure to think of being shut out from this blessedness forever Can I burn Can I endure the vengeance of Eternal fire VVill boyling Oyl burning Brimstone scalding Lead a glowing Oven a scorching Furnace be an easie Lodging for me Thou wilt not oh my soul be perswaded to repent there is too much pain in that Thou canst not bear a cross or an affliction a scoffe or a reproach talk to thee of crucifying the flesh of denying thy self of parting with thy fleshly Insts thy worldly companions of entring in at the strait gate of walking strictly and precisely according to the Gospel thou cryest out Oh these are hard sayings who can bear them But how wilt thou do to dwell with the devouring fire How wilt thou dwell with everlasting burnings Whatsoever it seems to thee now think what Hell will be to thee when the day comes that thou must descend into it Now thou lookest at it as a scare-crow or a bug-bare thou canst drink away or laugh away the fear of it but what will it be to thee when thou feelest thy self wrapt up in the flames of it and not a drop of water left to cool thy tongue Think on Hell oh my soul and then think on Christ and confider if a Redeemer from such misery be not worth the accepting think on Hell and then think on Sin then think on thy carnal pleasures and delights and consider how they will relish with thee when thus salted with everlasting fire Are these the things for which I dye Are these the price for which I sell my soul to Hell Away away from me all my lusts and pleasures away from me my companions in sin I confess I love you too well but I must not burn
countenance Israel might plainly see that Moses had met with God they might see the beams of divine Glory in his face Oh! how sad is it that Christians should return from duty with no more of God in their faces or upon their spirit than for the most part they do We come many times with no other spirits from our Bibles or our Closets than we come out of our Shops or out of our Barns no body would ever think we had been praying or conversing with God there is so little savour of God upon our hearts that we bring back with us Brethren whenever you let down your Pitchers into the Wells of Salvation be not content to bring them up empty be so conversant with God in your Duties that you come off laden as the Bee from the Flower with the honey and sweetness of your duties And this I advise you to endeavour after not only in your secret duties not only in your solemn publick duties on Sabbaths Humiliation-dayes or Thanksgivings but in your daily family-duties your Reading Singing Praying yea even in those shorter Prayers and Praises which you use before and after Meals Whenever you draw nigh to God look to see God to taste of God and to get down something of God upon your hearts And then 2. Whatever you have gotten from God in Duty what life what warmth what refreshing what enlargement of heart be careful to maintain and keep it alive afterwards See that your Spirits do not presently sink and cool again after they have been thus raised and warmed Do not satisfie your selves with this that you have some comfortable entertainment with God and feel some warm and lively works of your heart towards God and some refreshings from him in Duty but look to it that you keep that holy fire that is there kindled from being presently quenched again You do not eat and drink for an hour only that you may have the comfort of your food while your meal lasts but you eat for afterwards that the spirits and strength which you get by one meal may hold you out to the next meal Duties are the set-meals of the soul wherein it so feeds it self upon God that in the strength of what it receives it may afterwards walk with God more comfortably and chearfully The Lord promiseth to his people Lev. 26. 5. The Threshing shall reach to the Vintage and the Vintage to the Seed-time And Amos 9. 13. The Plough-man shall overtake the Reaper and the treader of Grapes him that soweth Seed The meaning is Your old store shall be so much and last you so long as till new com again you shall not only reap enough for the time of Harvest you shall not only gather enough to serve you during the time of the Vintage but your corn shall last from Harvest to Harvest your Wine shall serve you from Vintage to Vintage your Old store shall not be spent till New come to supply you Duties are the Harvests and Vintages of our souls Oh! what blessed lives should we live did we so improve and husband what we get in one Duty that it might last us out to another that the Vintage might reach to the Vintage the Harvest to the Harvest that the life and warmth and refreshing we get in one Duty might hold by us till the next and so we might be carried on in an holy lively heavenly Frame from Duty to Duty as Israel walked on from strength â—o strength till they came and appeared before God in Sion That which holds us so low and barren in Religion is that whatever we have obtained from the Lord in Duties and Ordinances we presently lose it when we have been weeping sometimes before the Lord and wrestling with him and pleading hard for some quickning or comforting influences of his Spirit upon our hearts and the Lord hath heard us and given us our desires yet then as soon as duty is over we go away and forget all and bury all that we have thus obtained in a confused heap of worldly thoughts and businesses we unbend and let down our spirits and lay aside all thoughts of God till we come to duty again we conrent our selves to live in such an estrangement from God all the rest of our time that sin and the world have a whole dayes time to pull down what an hours duty hath been building a whole weeks time to destroy and steal away what a Sabbath hath gotten in and so at the returns of duty we find our hearts at the same loss in the same deadness and hardness that they were before In the Old Testament though the Sacrifices were offered but morning and evening yet the fire that kindled them was not to go out night nor day there must be fire kept alive from the Morning-Sacrifice to kindle the Evening-Sacrifice and fire left from the Evening to kindle the Morning-Sacrifice Oh! Behold how often is it that though at our Morning-Sacrifice a fire is kindled yet we let this fire lie all day under the ashes and take so little care to keep blowing at it that it goes quite out before the Evening and when we come to offer our Evening-Sacrifice we have no fire to kindle it Brethren hath the Lord visited you and quickned and comforted you in duty Oh! think with your selves what a sweet life should I live might it be thus with me alwayes What pity is it that such light should ever go out that such grace should be so short liv'd Why if I do not look to my self the better this Sun-shine will last but a little while and how will the Lord take it if I suffer such sparks that he hath kindled so suddenly to be quenched How is my Soul ever like to prosper if such precious food pass away from it as soon as it is received Is this a fast that I have chosen for a man to afflict his Soul for a day Is this a prayer that God regards for a man to afflict his heart for an hour to be in the Mount with God to be raised up to Heaven for the time and within a few minutes after to be sunk into the dirt of the earth What a sad change is this How can you bear such a loss as this When will your souls come to any thing if you have only some few such lucida intervalla and all the rest of your time are covered over with clouds and darkness Beloved as ever you expect to prosper in grace or be settled in peace be chary of maintaining your duty in-comes do not think to make use of your prayer-comforts to save you the labour of an after care but to help you to be more careful and fruitful But how may we do to keep this Holy and lively frame 1. Be watchful Nehem. 4. 9. Nevertheless we prayed and set a watch against them night and day Beloved it is with you as it was with those Jews whatever you have gained you have Adversaries
and he shall have nothing else to feed upon there is meat for him to eat and a place prepared for him such as it is his place shall not be on the Throne but under the Foot-stool Now put all this together and you may see the woful state of Apostate Professors they are Monuments of Vengeance Though they have lost their savour yet they will serve for Pillars of Salt a standing dread and terror and warning to others on whose foreheads is written Let him that thinks be standeth take heed lest be fall They are cloathed with curses must feed upon fire and have their dwelling under the foot-stool in scorn and everlasting contempt Apostates are the worst of men Those that have lost their Religion have lost by their Religion 2 Pet. 2. 21. Better had it been for them not to have known the way of Righteousness than having known to turn from the holy Commandment Religion which is a wing to Saints whereby they rise up into Glory is become a weight to hypocrites to sink them so much the deeper in wrath Apostates are in the worst case of all men 1. They are the worst in Gods account The Lord hath a double quarrel with them not only for being found under the Enemies colours but that ever such varlets should have marched under his colours A quarrel with them for their Profession for their Prayers wherein they have but abused his Name and Gospel God and his waies have suffered from none so much as from Renegado disciples 2. They are the worst in the account of men both good men and evil men there are none that can speak well of Renegado's they are the sorrow of Saints and the sport of sinners good mens shame and evil mens scorn and the hate of all 3. But especially they are the worst and most miserable of men considered in themselves they have not only lost their Religion but they have arm'd it against themselves All the profession and prayers that they have made together with all the hopes and joys and comforts that once seemed to grow up out of them the remembrance of them I mean when ever they come to remember themselves will be as many darts in their livers and stings in their hearts All their hopes and joys and comforts have given up the Ghost and these ghosts do haunt them and torment them with such thoughts as these Wretched creature that I am where am I what an exchange have I made Light for darkness Wisdom or folly Righteousness for wickedness Gain for godliness Conscience for credit Heaven for hell I was once as I thought in the way of Life and I had hopes I should have seen life I made profession of Religion and took pleasure in Religion I walked after the Lord and the thoughts of God were precious to me I found comfort in Christ I took sweet counsel with the Saints and went to the house of God with them in company Sabbaths were a delight Ordinances were a refreshing to me I have tasted of the good Word of God and the powers of the World to come and whilst it was thus with me I had great peace and was full of hopes that I should once see the goodness of the Lord in the Land of the living But wo is me where am I now How hath my treacherous heart that I never suspected turned me aside from God and spoiled me of all my hopes and comforts I must now bid adieu to all farewel â—rofession farewel Religion farewel Conscience farewel Duties Sabbaths Ordinances Saints the sweet delights I took in them farewel Joyes and Hopes for ever Welcome Drunkards Swearers Lyars welcome Turk or Pope or Devil I must now be of your side and take up my lot with you for ever Oh whither am I fallen Study well the misery of such persons and let that be a warning to you IV. Be Circumspect See that you do not unnecessarily pull sufferings on your selves especially look to it that you suffer not as evil doers If your sin lead you into sufferings God may leave you in them and then what is like to become of you There is a suffering for our faults there is a suffering for our righteousness without our fault and there is a suffering for our righteousness through our fault We sometimes run our selves upon trouble when we need not as when by our unwary and imprudent managing and ordering our selves in some duties we lay our selves open to those sufferings which a little prudence might have prevented We must be wise as well as innocent Christians should never ordinarily expose themselves to suffering till God hath so hedg'd up all lawful waies of escape that they must either suffer or sin Be so wary in your course that you may not faultily suffer for the good that is in you but especially see to it that you suffer not as evil-doers and for the evil that is found in you to this end be careful 1. That you speak not nor do any thing in the matters of Religion rashly 'T was good counsel which the Town-Clark gave the Ephesians when they were in a tumult and uproar about their Goddesse Diana Acts 19. 36. Seeing that these things cannot be spoken against ye ought to be quiet and to do nothing rashly Christians should be considerate and well advised in what they speak or do should mark and weigh their words and actions themselves which they know will be so narrowly observed and weighed by others 2. That you speak not nor do nor refuse to do any thing obstinately or out of stomack or animosity Let your wayes be guided not by passion or a spirit of contradiction but by conscience and meekness of spirit be not self-willed let nothing be done through strife c. Phil. 2. 3. Be stedfast but not stubborn be faithful but not wilful be zealous but not contentious 3. That you neither do nor suffer any thing out of pride or vain-glory as the Apostle exhorts Phil. 2. 3. Do nothing so suffer nothing out of strife or vain glory Take heed that an affectation of popular applause of gaining the repute of active Christians of bold and resolved Christians be not it that leads you on Your pride may cost you much but will never bear your charge may bring you into trouble but will never bear you out 4. That you do nothing ignorantly or upon mistake Be clear especially in those things which may be costly Study your duty throughly labour to see your way plain before you to see the pillar of fire and of the cloud going before you Give heed to the word of the Scriptures which is a light to your feet and a Lanthorn to your steps Where you are clear you will be bold but take heed of suffering upon a mistake Your troubles will be like to open your eyes and shew your mistake and thereby put out your lights destroy your supports and comforts 5. Do not suffer unpeaceably Suffer not for
Friends and Enemies Heaven and Earth and Hell are already ingaged to work your good 2. They work together that is as some understand it they work together with God all the second causes work together with the first Cause or as others They work together amongst themselves There is such a concatenation and concentring of all these second causes in the same Design that however they seem to thwart and cross and destroy some of them what the others build and advance yet they are all united in their End they jointly contribute in the Weal of the Saints Though if I mistake not this latter be the more sense of the two Yet I know no reason why both may not be understood In the hand and under the conduction of Providence all these lower Things concur and co-operate in the good of the Church By the way observe what an Harmony there is in all the Works of Providence The most cross and thwarting Occurrences do all conspire and go hand in hand to bring about the same end As the differing Vertues of various Drugs do all concur â—o make up the Medicine As the differing sounds of several strings or Instruments do all together make up the Melody As the differing Colours in a Picture the dark as well as the brighter do jointly contribute to the Beauty of the Piece no less do the most contrary and contradictory Actions and Events both make up the Beauty of Providence and jointly subserve that one End to which by an unseen Hand and an all-seeing Eye they are directed and intended 2. The evil things that befal the Saints come upon them to keep out worse things Where-ever the cross comes if it had not come something worse might The Cross may be a means to secure from the Curse The Curse was slain on the Cross of Christ and our Cross also hath its use to the delivering us from it 1 Cor. 11. 32. We are chastened of the Lord that we should not be condemned with the World Periissem nisi periissem I had died if I had not suffer'd 'T is more mens cases besides his that spake it 't is no bad Exchange to have a Cross instead of a Curse 3. The evil things of the Saints prepare them for better things that they may work good for them they are working them to good working out their sin and iniquity wearying them of sin Hosea 2. 6. I will hedge up her way with thorns then shall she say I will return Sin brought in Afflictions into the World and Afflictions help to carry sin out the Cross to which sin was once nail'd is now nail'd to Sin The Saints can seldome be medling with Sin but they find it too heavy for them The Cross that is nail'd at the farther end of it makes it a â—urthen which they cannot bear In some sense not only the Bloud of the Lamb but the Bloud of the Sheep may purge away Sin though only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can expiate and take away the guilt yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may have their place in purging away the filth of sin By this shall the iniquity of Jacob be purged this is all the fruit to take away his sin Our Lord beats the Devil with his own Weapons by those very means purging his Saints by which he endeavours to pollute them making those very Persecuâ—ons by which he labours to force them from Holiness to fix them in it A fawning World does them more mischief than a fuming Devil By that the Devil hath cast up his Cards he will find himself a Loser by all his Rage Christians comfort your hearts those Flouds that are cast forth against you shall but wash you the whiter and make you more meet to be partakers of the inheritance of the Saints in Light your Purgatary prepares you for your Paradise No unclean thing must enter in thither and you are not like to be made so clean as by falling into the hands of the unclean The Saints never look so well like Sheep come from the washing as when they come up from the Pots their very black makes them comely Oh Christians what a comfort would it be if your Experiences might come in and seal to this Truth If you could say Thus it hath been with me Before I was afflicted I went astray I was proud and vain and wanton and slothful and carnal but now have I kept thy word Sinners What-ever your mind be in persecuting the Saints never think to debauch them by it if that be your aim you mistake your course the living Spark which God hath kindled in them will 〈◊〉 be blown out but be blown up by your puffing at it the Dirt you cast upon them doth but scour them the brighter You take the best course you can to keep them closer to the Lord and his way The warm Sun will more hazard the loss of their Garments than the blustring Wind Let them alone the Spirit of the Lord within them will be too hard for Hell with all its black Regiments and will not only secure them but advance them yet higher by all their Assaults These stars shine the brightest when the Night is darkest When you have done your worst 't will be the better with them though they will not thank you yet they will thank God for what they have suffer'd by you If this be your aim to make them like your selves you may set your hearts at rest and give over such a vain attempt Your fury is like to do as little to force them as your vertues are to invite them to a compliance with you Your Faces are too foul to draw them into your love and yet not fierce enough to drive them into your fear Sathan try thy utmost strength and skill and if thou losest not by thine own play at last if thou find'st not the poor people of God gotten nearer Heaven by thy attempts of plucking them down to Hell then let thy Lyes be believed before the everlasting Gospel Christian Make me not ashamed in this same confident boasting of you yea contradict not your God by suffering your selves to be corrupted by evil men The Lord himself hath adventured deep upon your Integrity and stedfastness The honour of his Truth and Faithfulness lyes at stake he hath said They shall not be afraid of any evil Tydings their heart is fixed trusting in the Lord Psal 112. 7. He hath said By this shall their iniquity be purged and this shall be all the fruit to take away their sin God hath said All things shall work together for good to them They shall not be the worse but the better for all that befals them They shall love me and my holy wayes the more they shall cleave unto me the closer they shall be made more pure and more tender by all they suffer for Righteousness sake they shall love Conscience and their Integrity and Faithfulness to it never the worse for that it
at last have a TEKEL written for your doom and hear that cutting word pronounced upon you Thou art weighâ—d in the ballance and art found wanting With you also would I leave a few words 1. Lose not both Worlds this World thou hast lost already by leaving them so much behind thee lose not that which is before for want of coming on a little farther think not of hanging always betwixt Heaven and Hell In the other World there 's no middle either go back or come on turn thee to the right hand or to the left 2. Mistake not almost for altogether such a mistake may be mortal Do not too â—â—ily conclude thou hast already attained if thou takest something of Christianity to be all thy all is nothing 'T is a wonderful thing to see how easily men satisfie themselves in a matter of such weight and intricacy Thine heart is deceitful try it thoroughly before thou trust it One grain too light and thou art undone God Glory Soul Eternity all lie at stake one tittle short of sincerity and all lost Be jealous of thy self never give over suspecting thy State till thou hast put it past suspition Conclude not till thou hast thoroughly disputed the case give not over the dispute till the matter be no longer disputable Canst thou be too sure the least mistake is as wide as Heaven and Hell the bottomless Gulf reaches home to the Threshold of glory thy tantum non will be as much as the Devil looks for only not in though never so near will be thy eternal perdition 3. Beware that this thought one time or other I shall have more power slacken not thy present care and labour Let not thy hopes undo thee Lose not a present opportunity in hopes of future ability Labour each day to bring the matter to a present Issue and that with no less earnestness than if this day were to give a final determination and thou wert sure that thou wert just come to thy now or never 4. Let not a small matter part Christ and thee Heaven may not cost thee half so much more as it hath cost thee already Art thou come within one peny of thy Lords price and shall that break the bargain 5. Let not thy Oyl thou hast gotten serve only for fewel for thy fire Let not thy common grace thou hast obtained here be of no other use but to add to thy confusion hereafter every beam of light that hath shined to thee here will add to the horrour of thine everlasting darkness Every drop of Honey thou hast tasted in Religion will be thy Gall and Worm-wood in the day of thy condemnation Be not more miserable hereafter for that thou hast been less wicked here the remembrance how fair thou wert once for Glory will be one of the sharpest Teeth of thine everlasting Worm 6. Lastly Be all or nothing come up hither or get thee down to thy lot particularly 1. Be all unto Christ 2. Let Christ be all to thee 3. Let all Christ be accepted and improved by thee 1. Be all unto Christ have none to please but Christ and for Christ have nothing to seek but Christ and for Christ resolve against Reserves and limits give up all and keep back nothing say not thus much I can spare and no more hitherâ—o I wiâ— go and no farther Divide not thy self thy love thy care thy aims betwixt Christ and any thing else Let thy whole Soul run in one Channel Rest not short of a full resignation and when thou hast resigned repent not 2. Let Christ be all to thee say not I must have an Estate too my Friends too my pleasures and my ease too let Christ be enough and all to thee Father Mother House â—â—nds Portion say conâ—â—ing all thou hast else Be thou mine Lord and let these go their way 3. Let all of Christ be accepted and improved by thee Divide not thy self and divide not Christ leave not any thing of thy self for any but Christ refuse not any thing of Christ for thy self Think not thy all too much for thee to give nor Christ's all too much for thee to embrace Thy half will not satisfie Christ nor will half of Christ suffice thee Thou must give and have and therefore resolve to give and take all or none Let all Christ be accepted and improved by thee 1. The merit of his blood 2. The light and Authority of his Law 3. The Power of his Spirit 1. Accept the merit of his blood renounce thinâ— own and rely on his righteousness as God hath so do thou lay on him all thine iniquities Think not of Sanctification without satisfaction Think not to satisfie in the least by ought that thou canst do let that lye upon him Judg thy self but seek to be justified alone through Faith in his blood Say unto the Lord what I owe to thee put it upon his account my Christ must answer for me 2. Accept and submit to the light and authority of his Law Think not he is thy Priest unless he â—e thy Prophet and thy King If he must answer for thee let him instruct thee and be thou willing to learn of him since he hath bought thee let him govern thee say not of any thing he requires this is too much to do since he said not to thee 't is too much to dye Count not thy self Christian whilst thou art unwilling to receive the utmost light or to submit to the utmost of thy duty say not of any one thing of all that Christ requires This I must have abated and then I will be his 3. Accept and exert the power of his Spirit the Spirit of the Lord is a Spirit of Power The same Argument which the Apostle uses to prove himself a Minister of Christ is necessary to prove thee a Christian 2 Cor. 13. 3 4. Since ye seck a proof of Christ speaking in me which to you ward is not weak but is mighty in you Though he was crucified through weakness yet he liveth by the power of God for we also are weak in him but we shall live with him by the power of God Ye seek a proof of Christ speaking in me ye put me to prove that I am a Minister of Christ why here 's the proof of it My preaching hath not been weak but mighty in you It hath been followed and attested by the power of Christ which hath wrought mighâ—â—ly in you as weak as we are yet the power of Christ hath been manifested and magnified in us Doest thou seek a proof of thy Christianity why here must be the proof that though thou art weak of thy self yet thou livest in the power of God which is mighty in thee Though thou canst do nothing of thy self yet thou art able to do all things through Christ which strengthens thee Thou sayst thou art willing but thou art weak thou desirest to be and to do what God would have thee but thou canst not perform
things He that hath the son hath not only with him but in himâ— all things Are all things nothing with thee What wouldst thou have more than all Thâ— Heathens acknowledged That vertue is sufficient Iâ— was a Maxime among the ancient Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vertue is self-sufficient A vertuous Man hath no need to be beholding either tâ— Friends or Fortune He hath enough in himself The Apostle tells us That Godliness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with its self-sufficiency is great gain 1 Tim. 6. 6. Solomon tells us Prov. 14. 14. A good man is satisfied from himself He hath that within him out of which his satisfaction grows A Christian hath the whole Gospel within him He hath Christ the Promise the everlasting God Heaven Glory within him As rich as he is he may truly say Omnia mea mecum porto He carries his All in his heart and can thence get out a living a Sufficiency for all Times Cases and Wants Cast him naked out of his Habitation out of his Countrey yet he carries all with him he leaves not an Hoof behind him Christians leave it to the poor of the Earth to carnal men the Riches of them is poor enough leave it them to be discontent A carnal Man hath so many to be beholding to to parch up his contentment that 't is no wonder he falls short of it the Sun the Clouds his Fields his Folds his Friends his Enemies his Honours his Pleasures his Meat his Drink his House his Mony yea the Devil all his lusts every Creature must come in with their part to contribute to his contentment if but one thing fails him there 's somthing wanting to make it up Nay if none fail but they all do their best to please him yet all will not do in the fulness of his sufficiency he is in straits When he hath all he can have his still hungring Heart cries out of what it hath Vanity of Vaâ—â—ties all is Vanity Leave it to these Christians who â—ave nothing but emptiness to fill their Souls withâ—â— leave it to them to be discontented Will you â—ay the same imputation upon the God of Glory The Discontent of a Christian is a kind of Blasphemy it proclaims concerning God also and all the Glory of the Gospel This also is Vanity Vanity of Vanities all is Vanity Christians study your Riches more count over your Treasures dwell more in your God and his Gospel Read over your Priviledges Promises and Hopes feed more on that Bread of Life drink more freely of those Living Springs which are broken forth to you Prove more what Godliness hath in it Get out the sweetness and the Pleasure of it none in the World live such a voluptuous Life as he that lives mâ—â—t with God get out the pleasure of Godliness lie more at the Breasts suck harder press the Clusters and the Wine and Milk will come make the most of Religion and you will have enough never blame it for empty or unsatisfactory while there is more to be had Gad not into other Pastures run not from Flower to Flower keep you Home Let not your God find you in another Field If you keep with God the less you have of Creature-vanities the more full will your Contentment be Christian Honour thy God and his Gospel let his Breasts satisfie thee and err thou alwayes in his Love Let the World read the Gospel-sufficiency in thy Souls pleasure and satisfaction with it alone 5. Let your Conversations answer the supports of the Gospel and its succours Live a patient life Jam. 5. 7. Be patient brethren unto the coming of the Lord. Patience is a Grace suited to our present Gospel state I will call it a Friend that 's born for the day of adversity If you are Christians you have need of Pâ—tience and if you have Patience you need no more Jam. 1. 4. Let Patience have her perfect work that you may be entire lacking nothing Patience is a submitting sedate and calm frame of spirit whereby a Christian from Gospel grounds it born up under all his Troubles and born through all his Duties Betwixt Patience and Contentedness there is this difference Contentedness is the quiet of the heart and its satisfaction with its smallest portion of good things Patience is the quiet of the heart under the greatest pressure of evil things A patient spirit is a submitting spirit It s heartily content that God should have his Will With whatsoever God is pleased it will not be displeased It 's the Lord lâ—â— him do whatsoever seems good in his Eyes What seems good in God's eyes shall not seem evil in mine It is a Calm and quiet spirit It will not strive noâ— cry nor lift up its voice in the streets it can mourn but it does not murmur it can feel but it will not fret at the hand of God A patient person is ever compos mentis has the command and government of his spirit keeps it sober and in due order doth not rave and rage Impatience is a kind of frenzy such persons are besides themselves In our patience we possess and by our impatience we lose our Souls we lose the rule and government of them the peace and the use of them An impatient man is besides himself both as a Man and as a Christian 1. He is besides himself as a Man Impatience turns Reason out of doors and for the Affections they are all in an uproar and will know no command or government 2. He is besides himself as a Christian turned quite out of course Duties Comforts Experiences Hopes all are laid aside Keep you quiet keep the peace in your heart and you keep your heart In this calmness and quietness it bears up under troubles Patience hath Fortitude in it it neither frets nor faints under all its burthens Christians must bear and patient Christians can bear any thing that comes on them The proper exercise of patience is enduring he endures not that suffers only but that can bear what he suffers It bears through its Duties The passion of a patient person doth not hinder his action He holds his course keeps on his way whatever load he hath on his back He runs with patience the race which is set before him he is not discouraged nor diverted from his holy course by any suffering it costs him And indeed Christian Patience stands not in a bare forced quiet in a biting in or keeping down our fretting aestuations from venting themselves in word or carriage or in a sullen silence or stupidity but in the maintaining such a tranquility of spirit under all we suffer as that we can still both enjoy and serve the Lord. He is a patient Christian that is as much a Christian in a storm as in a clam that can pray believe love bless God follow God and keep his way when he smites as when he smiles Lastly in all this a Christian is upheld and carried on from
patient of sorrow make sin sure get it slain by the cross and buried in the grave of your Lord sealing the stone and setting a watch have nothing to conflict with in the day of your affliction but your affliction beware of carrying guilt with you up upon the Cross Let not the gall of guilt be mingled with the vinegar of affliction A mortified spirit will deaden all our pains and a pure Conscience will bear all our burthens Till this be done I must tell you you will find suffering to be hard service T is an easie matter to talk of the sufferings of the Gospel and to boast great things afore-hand as you know who did once and what came of it Though I die with thee I will never deny thee But when it comes to the pinch when Troubles come upon us when the hand of the Lord touches us and touches where it 's most tender brings those calamities on us which are most contrary to us strips us of those comforts which are most dear to us takes away all from us and leaves us naked when we feel the smart of the rod when every stroke fetches blood when the feet are hurt in the Stocks and the Iron enters into the Soul when the vinegar and the gall comes when the thorns and the nails of the Cross are struck in when shame and reproach when scorn and contempt when hunger and thirst when cold and nakedness when bodily torment and pain are all measured to you for your portion and mingled in your cup If ever God should call you out to take your part with that Cloud of witnesses Heb. 11. who were tortured had trials of cruel mockings and scourgings of bounds and imprisonment who were stoned were sawn asunder were tempted were slain with the sword wandring about in Sheep-skins and Goat-skins being destitute afflicted and tormented wandring in desarts and mountains in dens and caves of the earth If ever this should be your case then you will know how much there is in Christian patience and how necessary self-denial mortification living in the faith and fellowship of God and the power of his Spirit and assurance of his love are to your patient possessing of your Souls Believe it Christians the Gospel hath not furnished us with such large provision of Graces Comforts Promises Hopes for nothing you will find need enough of them all Such amazing astonishing trials you may be called out to as nothing less than the rickest stock of promises the greatest treasure of Experiences the highest pitch of spiritual Graces your greatest conquest over Lust and the World your living under the fullest influences of Divine Power and the clearest Sense of Divine Love will furnish you with an enduring spirit nothing less will but this will do it Get sin and the World under make God sure make the Promises sure live in a daily conflict with Sin contempt of the World and exercise of all Graces Live in the obedience vision and fruition of your God and then you are ready for the Enemy Let your Sufferings be what they will come when they will your Souls are at Anchor and shall have a continual Calm within how Tempestuous soever the Weather be As a farther Encouragement and Help to this great Duty consider that your patient suffering will be 1. Your witness to the Gospel 2. Gods witness to your Adoption 3. The cure of your Corruption 4. Your triumph over Temptation 5. The improvement of your Sanctification 6. The advance of your glory 1. Your patient suffering will be your witness to the Gospel Who were that Cloud of Witnesses mentioned Heb. 12. 1. but the suffering Saints that Army of Martyrs recorded Chap. 11. whose patience is set forth as a partern to those that should come after These are witnesses What was it by which they bare witness but by their patient suffering To what did they bare a witness but to God and his Gospel What witness did they bear Why That the Gospel is true The sufferings of the Saints are their Seal to the Gospel As he that believeth so much more he that suffereth in Faith hath set to his Seal that God is true In the Faith and patience of the Saints may be seen as the Seal in the wax the prints and impressions of the Truth and Faithfulness of God God hath said he will uphold he will not forsake them and their Patience shews he doth uphold he hath not forsaken them 2. That the Gospel is a glorious Gospel That God is a good Master that its good being with Christ any where That they are no losers by their Religion but that it's wages are above its work and it's pay above its pain It were not possible when they prove how much the Gospel costs them but they should be weary of it and repent of their Faith and renounce their profession if they did not find the Lord a good paâ—â— master The Apostle tells us 2 Cor. 3. 3. that Christians are the Epistles of Christ or his Letters of commendation to the World in whom may be read his Excellencies and Glory and the incomparable advantages of his Service And as all Christians so especially suffering Christians The Character of Christ is never so visible and legible as when 't is written in Blood The Bowels and Bounty and kindness of God our Saviour never appear'd in more Glory than upon his Cross and there 's no such lively Transcript of them as upon our Cross On his Cross his Blood on our Cross his Spirit and the precious grace comforts of it are most plentifully shed forth 1 Pet. 4. 14. If ye be reproached that is and endure it the Spirit of Glory and of God resteth upon you The spirit and influences of a crucified Jesus do never shine forth to such advantage as in his crucified Saints Upon the patience of a Saint under the sufferings of Christ he that runs may read this written I serve a good Master Our patient suffering is our witness to Christ and his Gospel Christian when God sends thee to Calvary he sends thee thither as a chosen vessel that thou shouldst there bear his name before the world Art thou impatient at this what canst thou not bear this honour thy God hath laid upon thee Hath God chosen thee thee amongst all thy brethren to do him this honour wilt thou be angry that he did not rather choose some other 'T was an unworthy answer of a good Man Moses when God sent him to Egypt to appear for him before Pharaâ—h and to be the deliverer of his people Exod. 4. 13. Send I pray thee by the hand of him whom thou wilt send Send whom thou wilt any body but me But by our sinful shifting our selves of trouble or our murmurings under them we say the like Send whom thou wilt to witness for thee but let me go free Let me have my ease and my quiet and my liberty and take this honour who will for me
Unworthy Spirits Oh me-thinks Christians we should rather step one before another and when our Lord demands Who will go with me Who will bear my Cross Me thinks we should readily answer I will go let me bear it Lord and not grudge as we do that he puts us to it Our impatience bears false witness against God and his Gospel what is the voyce or the meaning of impatience less than this What-ever is said in honour of the Gospel what a blessedness what an ineffable advantage 't is to all that heartily own it yet having proved it I find it even as much as nothing by that all the costs and charges of it are cast up The comforts of it will never ballance them set one against another the bad against the good the bitter against the sweet Set one against another and I have made but a bad bargain by becoming a Christian This is the voice of impatience Christian thou passest over thy Murmuring as a light evil as if thy pain might excuse thy pettishness As if it were because 't is so common a very small thing but is it nothing to bely God to bear false witness against his Gospel thy repining that ever thou wert a Christian Brithren Let us do the Lord this Right by the patience of our spirits to confesse before the world That all the sufferings of this Life are not worthy to be compared to the Glory that shall be revealed And looking unto Jesus the Author and Finisher of our Faith Let us learn of him for the Joy that is set before us to endure the Cross and despise the shame that we may sit down at his as he is set down at the right hand of the throne of God Secondly Your patient suffering will be God's Witness of your Adoption Heb. 12. 7. If you endure chastening God dealeth with you as with Sons The LORD doth not use to deal so with strangers Afflictions are Gods Family Discipline Yet mark 't is not the suffering alone will prove our Sonship the Rod is for the fools back as well as the childs but patient suffering will for 1. Patient suffering is it self an evidence of our adoption it is the mark of the Lord Jesus upon us If thou hast both the same lot and the same spirit that was upon Christ there 's thy Lords mark upon thee whereby he marks thee out for one of his own Men had need of other marks to prove them Christians than what the Rod hath made on their backs 't is our quiet submitting to it and that upon Gospel grounds as hath been before shewed that must do it and this will be evidence enough None but a Son will thus submit 2. The suffering state of Christians is ordinarily attended with other evidences Sufferings will set patience on work and patience will set every other grace on work Whatsoever it be that finds work for patience will therein find work for faith and love and hope and self-denial Christians never appear so much believers so humble so mortified as under the Cross If there be any faith or love or hope in the heart 't will appear in the day of adversity If there be any fire under the ashes throw on water and then you shall hear it when it may be before you could see none there As Solomon sayes folly so we may say wisdom grace is bound up in the heart of a child but the rod of correction will fetch it out We seldom know either how bad or how good our hearts are till they are thus proved This I did to prove thee and to know what was in thine heart Besides this is the season when ordinarily there are most plentiful illapses and incomes from above God seldom sends such tokens of his love as to his Children in prison The light of his countenance he often reserves for their darkest estate he sets to his Seal when the wax is on fire There have been Christians that would never believe that they were such till God hath told it them at the stake the highest joyes the fullest sence of everlasting kindness have been most ordinarily the portion of Gods Martyrs When Hell is let loose upon them then Heaven is most open Many Christians have met with such refreshings in their Bonds that their enlargement hath been their Prison If this be so Christians who would fear sufferings who would not be patient would it comfort you to know that God is your Father Be patient and you shall know it What would you not bear so you might be sure you are the Lords It may be you have been held under doubt and fears and sad uncertainties hitherto all your dayes you have gone about from duty to duty from Ordinance to Ordinance from Christian to Christian enquiring and mourning and complaining and crying our Oh if I were sure that Christ were mine that my faith and my love and my hope and my obedience were sound and sincere such as would prove my adoption then could be I quiet Why if ever God calls thee to Sufferings follow him chearfully He calls thee out to prove to thee that thou lov'st him Fear not to go up with him on the Cross Assurance is a fruit that most â—â—dinarily grows on that Tree Let hypocrites only fear sufferings 't will be sad indeed to them there 's many a self-deceiving Professor that never suspected himself to be an hypocrite till persecution made him an Apostate that 's a woful case to have sufferings come upon him for the Gospel's sake only to tell him That he hath no part in Christ nor his Gospel Let hypocrites be afraid and unquiet but let Saints be patient The same trials which will prove them bastards will prove you Sons Your patient suffering is the cure of your Corruption Sufferings are our medicine for corruption and patience our cure To what degree of patience a Christian hath attain'd that degree of power hath he gotten over iniquity Till lust be conquered there 's no patience If there be but one unmortified corruption remaining and an affliction comes and grates upon that this will provoke there 's no beating it Whence is impatience but from this for the most part that we cannot bear any violence that 's offered to lust what is patience but this that we can bear that pain that lust when pinched will put us to quietly to suffer our pride our envy our passion our sensual appetites to be cut short of what would gratifie them and freely to leave them under that which comes to kill and crucifie them to be able to want that fuel that feeds and endure that water that doth quench these fires this is Patience VVhen our pride is strip'd of its ornaments our appetites deprived of their delicates our covetousness of its substance our flesh of its ease and we either feel no smart or can bear the smart of it then we are Patient And when we can thus leave our Corruptions to whatever sufferings
am giving you I have in part borrowed for your use which some of you may possibly have received elsewhere Before I give you the particular directions I shall first premise these things 1. Count upon this that the Directions I am now giving you if you ever mean to bring it to any thing will cost you pains and labour and how can you count your selves Christians if you refuse to be at the necessary cost of Christianity If you think to be Christians without labour or if you will stand out from Christianity to save your labour you are a like wise in both Either come to a Resolution to fall upon an industrious painful life or 't will be in vain to give you counsel 2. Practice the Directions I shall give you in pursuance of your Covenant with God wherein you have ingaged to take the strictest severest Laws of Christ for the Rule of thy Life What I am presing on you for the matter of it is no more than you have bound your selves to as Christians Remember your bonds and let this holy practice be followed on by you as the paying your Vows Remember daily the vows of God are upon you and there is not any material thing here prescribed to you which falls not under your vows Your Covenant if your eye be much upon it will be a cord to hold you to your work 3. Presse hard for sensible Communion with God in all your Duties 4. Keep up a spiritual and holy frame from Dutie to Dutie Remember what I have elsewhere spoken to you more at large on these two particulars See that there be Religion in your duties and confine not your Religion to your duties 5. Be Watchful The life of all Religion lies much here what-ever you resolve upon will come to nothing without it Watchfulnessis the Executioner of your will Let your eye be upon your Rule and your work Especially watch against your prevailing sins There 's no Christian that observes himself but may find some one sin or more that in regard of their power over him are taller by the head and shoulders than all the rest In some Pride in others Worldliness in others Passion in others Sloathfulness It may be if thou searchest some one of these four or possibly some other may be it that by a specialty thou may'st call thine iniquity Find out what it is and know that there thy main work lies In vain wilt thou strive in other duties till that which hinders be removed out of the way Fight neither against small nor great but against the King of Israel Where the Enemy most ordinarily makes his breach upon thee set the stronger Guard Let thy daily conflicts be here and observe diligently with what success 6. Walk on thy course in the Name and strength of the Lord Jesus Live by Faith Depend on Christ for the assistance of his mighty Spirit Forget not this for otherwise thou wilt go but lamely on These things premised I shall now give you the particular Directions 1. Directions for the Evening Every Evening before you sleep withdraw your selves from the World and having set your hearts as in the presence of God charge them before God to answer to these following Interrogatories 1. Concerning your Duties Q. 1. Did not God find me on my bed when he expected me on my knees 2. Was there not more of Custom and Fashion than of Conscience and Affection either in my secret or family Duties 3. Had I any sensible Communion with God in my duties 4. Have I not neglected or been careless and overly in reading the Word and holy Meditation 2. Concerning your Sins Q. 1. Do I live in nothing that I know to be a sin 2. Have I kept me from MINE Iniquity What victory have I yet gotten over it 3. Am I a mourner for mine own and the sins of the Land 3. Concerning your Temptations Q. 1. Have I feared watched against and not run into temptation 2. What temptations have I overcome this day 3. Have I had a care of my Company 4. Concerning your Heart Q. 1. Have I held mine heart in a serious spiritual gracious frame have my calls to duty ever found me in a preparation to duty 2. Hath the Lord been ever before mine eyes and Eternity upon my heart 3. Have I been much in holy Ejaculations 4. Have I not given liberty to the workings of Pride sinful Anger Discontent or Impatience 5. Have I made conscience of evil thoughts 5. Concerning Conscience Q. 1. Hath my Conscience neither been blind nor dumb nor my heart deaf or headstrong against it 2. Have I done nothing against nor with a doubting Conscience 3. Have I neither defiled mine own nor wittingly scandalized my Brothers conscience 6. Concerning your Tongue Q. Have I bridled my Tongue 2. Have I spoken evil of no man 3. Hath the Law of the Lord been in my mouth as I sate in my house or went by the way as I was lying down and rising up 7. Concerning your Talents Q. 1. Have I not wasted or vainly spent any part of my Estate hath neither my pride had a share nor my Appetite more than its share 2. Have I not sent Christ away without an Almes when I had it by me 3. Have I redeemed my time from Needless Visits Idle imaginations Fruitless Discourse and Unnecessary Sleep 4. Have I not lost an opportunity this day of doing or receiving good have I not neglected to exhort or reprove when occasion hath been given and if I have been reproved how have I born it 8. Concerning your Tables Q. 1. Did I not sit down with no higher ends than a Beast only to please my appetite Did I eat and drink to the Glory of God 2. Did I not eat or drink to excess 3. Did I not rise from the Table without letting fall any thing of God there 4. Did I not mock God when I pretended to crave a Blessing or return Thanks 9. Concerning your Calling Q. 1. Have I been serving the Lord this day in my particular Calling 2. Have I not been idle 3. Have I not over-eagerly minded my earthly affairs 4. Have I defrauded no man wronged no man 5. Have I dropped never a Lye nor broken promise in all my dealings 10. Concerning your Relations Q. Have I faithfully discharged and done nothing against my duty 〈◊〉 Relations Have I behaved my self Husband Wife As a Christian Parent Child Master Servant 11. Concerning your carriage to those Within Q. Have I carried my self towards all Saints 1. Lovingly Delighting in them Bearing with them Covering their Infirmities 2. Peaceably not provoking them to Envy 3. Profitably provoking them to love and good works 12. Concerning your carriage to those Without Q Have I carried my self to those without 1. Wisely that they have not been a snare to me nor I through my fault become a prey to them 2. Inoffensively Have I not been a stumbling block to them 3. Courteously and