be opprest Read Isa 49.14 15 16. Obj. This is an hard saying who can hear it Ans 1. 'T is hard to untamed wanton Proud Nature to make the Will of God our Rule and deny our own Wills but then how hard will Suffering be without it An unresign'd Soul in a day of Affliction is like a wild Bull in a Net full of the Fury of the Lord and the troubled Sea that cannot rest but casteth forth Mire and Dirt. 2. But it is easie to a gratious Soul as such Grace in the Heart is the Image of God and this Image mainly consists in the Conformity of the Will to Gods VVill. The Scripture call's it writing his Law in the Heart and putting it in the inward parts Jer. 31.33 VVell and what is the proper natural Effect or result hereof Psal 40.7 8. It makes the Soul not only Obedient in Suffering but to Submit with Delight Now none of Gods Commands nothing of his Will Scriptural or providential is greivous 1 Jo. 5.3 1. Hence I infer that God is not Glorified but in his own way for our VVills must be resigned to and resolved into his If he will that we Suffer 't is vain to dream of Honouring him otherwise suppose we resove to save our selves and make him amends by double and treble Duty we decieve our selves Obedience is better then Sacrifice and to hearken then the fat of Lambs 1 Sam. 15.22 All the Manifestative Glory of God dependeth on his VVill Rev. 4.11 VVe may extol his Power Grace Justice Holiness c. and not give him Glory if in the interim we resist his VVill t is vain to think of Honouring God and doing our own VVill give him all but his VVill and we give him nothing For 1. His great design is his VVill Rev. 4.11 He both contriveth and Executeth according to it Eph. 1.11 All his word is but his VVill Collos 1.9 Truth is the Analagy of persons things word and thoughts unto the VVill of God And this is his great Contraversy with men in the VVorld they 'd have their VVill and he will have His And indeed Sin is only and that 's enough and too much a Contradiction of his VVill 1 Jo. 3.4 And the accomplishment of his VVill is his Glory 2. In relucting against his VVill we contend against all his Name and being 'T is a denial of his Soveraignty and perogative for what is that but his Pleasure We thwart his decrees for they are the Purpose of his Will VVe contradict his Power thereby as if he were notable to do his Pleasure many are our oppositions we thereby Disbeleive his Holiness as if his Will were not good and his Wisdom as if he had not ordered his matters accurrately yea we deny his Justice by resisting his VVill as if he required more then his due Indeed his VVill is the hinge upon which all his Attributes move disappoint it and you supplant them all so absolutely doth his Glory depend upon his Will 2. I infer that Gods Glorifiing his Name by our Sufferings is not inconsistent with his Parternal Relation Father Glorify thy Name If he be our Father then he Loves then he Careth for us when he Afflicteth us For nothing can deprive us of the Comfort of this Relation which is consistent with that Relation Christ in his Agony calls him Father Mat. 26.39 When he was betrayed and apprehended Jo. 18.11 When he was upon the Cross his expression implies as much Mat. 27.46 And he saith no more when he was Risen Jo. 20.17 Obj. There is not the same Reason why God should continue our Father in Suffering as that he should be Christ in his Passion Because he is his Eternal Son we only adopted Sons Ans This Objection proves only that Christ hath the first Right to his Paternity and we only secundarily in him but not that he is less constantly our Father then his Jer. 31.3 Though we be but adopted Sons our Adoption is Endless not Temporary And therefore our Father will be our Father in Affliction and we shall be his Children For 1. His Fatherly Love is the Reason of his Chastizements He would not Scourge and Correct his Childeren but because they are his Childeren He Chastizeth them as a Father he Condemneth others as a Judge Heb. 12.7 8. 2. We are Heirs of his precious promises even in Affliction 1 Cor. 10.13 It seems then his Faithfulness to his word of promise is engag'd when we are Tempted 3. Suffering Saints have the Image of their Father when they Suffer Christs Sufferings were consistent with the Clouding of his Divine Nature then it did not appear in its Glory but not with the seperation of it from his Humane Saints may be Black by Affliction but withal they are Lovely by grace Cant. 1.5 4. They then stand in most need of his Fatherly Care and Love and therefore shall not be deprived thereof Psal 89.30 31 32 33. Isa 40.12 43.23 5. Our Sonship dependeth on Christs Sonship if therefore God were his Father in his Sufferings he will be our Father in ours For we are chosen and predestinated in Christ to the Adoption of Sons Eph. 1.3 4 5. This is the Reason why Sin it self cannot Un-son us because we are Adopted in Christ not for our own Sake but his Rom. 8.38 39. While we cease not to be Christ's Members we cease not to be the Fathers Children Obj. But if God be our Father why doth he Suffer his Children to be so abused in the World Can it consist with the Love of our Father to see his Children Imprisoned and Slain c. before his Face and he not help and save them An. It is enough that the Scripture hath Reconciled these things Rom. 8.35 36 37 c. Psal 89.30 31 c. We may as well say how could the Father Love Jesus Christ yet Bruise him in that dreadful manner Isa 53.7 8 9 10. But I add 1. That be the Saints never so dear to their Father yet his own Name and Glory is more Dear Their Sufferings being for his Glory he 'l therefore permit them Is it fit that he Suffer in his Name rather then we in our Flesh Or must he loose his Glory to preserve our Estates Ease Liberty or Lives Nay faith the Lord Jesus Father Glorifie thy Name do any thing with me rather than neglect thy Glory and see the Fathers answer in the following words 2. Be his Love to his Saints never so great his hatred of Sin and his just Indignation against it are as great Now here lyes the case she must either Chastize as for our Sins or be unjust He must either dispence so far with his Love as to correct us or dispence with his Righteousness and Holiness And judge now which is most like a Father to correct a Sinning Child or Pamper him in Sins Psal 89.30 c. 3. Hence I infer that our Peace Ease joy Estates Liberty and Life are Subordinated
that is the Body and Blood of Christ are really exhibited and communicated unto the Souls of Believers as the outward Signs are unto their bodily Senses the Signs becoming thereby Sacramentally unto us what the things signified are in themselves and are therefore called by their Names Herein there is a peculiar exercise of Faith and a peculiar paricipation of Christ such as are in no other Ordinance whatever Yea the Actings of Faith with respect unto the Sacramental Vnion and Relation between the Signs and Things signified by vertue of divine Institution and Promise is the principal Use and Exercise of it herein 4. There is a peculiar Exercise of Faith in the Reception of Christ as his Body and Blood are tendred and exhibited unto us in the outward Signs of them For though they do not contain carnally the Flesh and Blood of Christ in them nor are turned into them yet they really exhibit Christ unto them that believe in the participation of them Faith is the Grace that makes the Soul to receive Christ and whereby it doth actually receive him To as maâ—y as received him even to as many that believe in his Name John 1.12 And it receives him according as he is propos'd and exhibited unto us in the Declaration and Promise of the Gospel wherein he is proposed it receives him by the gracious Assent of the Mind unto this Truth the choice of him cleaving and trusting unto him with the Will Heart and Affection for all the Ends of his Person and Offices as the Mediator between God and man and in the Sacramental Mysterious Proposal of him his Body and Blood that is in the efficacy of his Death and Sacrifice in this Ordinance of worship Faith acts the whole Soul in the Reception of him unto all the especial Ends for which he is exhibited unto us in this way and manner What these Ends are which give force and efficacy unto the actings of Faith herein this is not a proper place to declare I have mentioned these things because it is the great Plea of the Papists at this day in behalf of their Transubstantiation That if we reject their oral or carnal manducation of the Flesh of Christ and drinking of his Blood there cannot be assigned a way of the participation of Christ in the receiving of him in this Sacrament distinct from that which is done in the Preaching of the Word But hereby as we shall see they only declare their ignorance of this heavenly Mystery But of this blessed intimate Communion with Christ participation of him in the Divine Institution of worship Believers have Experience unto their satisfaction and ineâ—â—able Joy They find him to be the spiritual food of their Souls by which they are nourished unto eternal Life by a spiritual incorporation with him They discern the Truth of this Mystery and have experience of its Power Howbeit men growing carnal and being destitute of Spiritual Light with the wisdom of Faith utterly lost all Experience of any Communion with Christ and participation of him in this Sacrament on the Principles of gospel-Gospel-Truth they could find nothing in it no Power no Efficacy nothing that should answer the great and glorious things spoken of it nor was it possible they should For indeed there is nothing in it but unto Faith as the Light of the Sun is nothing to them that have no eyes a Dog and a Staff are of more use to a blind man than the Sun nor is the most melodious Musick any thing to them that are deaf yet notwithstanding this loss of spiritual Experience they retained the Notion of Truth that there must be a peculiar participation of Christ in this Sacrament distinct from all other ways and means of the same Grace Here the Wits of men were hard put to it to find out an Image of this spiritual Communion whereof in their minds they could have no Experience yet they fashioned one by degrees and after they had greatned the Mystery in words and expressions whereof they knew nothing in its power to answer unto what was to be set up in the room of it until they brought forth the horrid Monster of Transubstantiation and the Sacrifice of the Mass for hereby they provided that all those things which are spiritual in this Communion should be turned into and acted in things carnal Bread shall be the Body of Christ carnally the Mouth shall be Faith the Teeth shall be the Exercise the Belly shall be the Heart and the Priest shall offer Christ unto God A Viler Image was never invented and there is nothing of Faith required herein it is all but a fortifying of Imagination against all Sense and Reason Because there is a singular Mystery in the Sacramental Vnion that is between the external Signs and the things signified whence the one is called by the Name of the other as the Bread is called the Body of Christ which Faith discerns in the Exhibition and Receiving of it they have invented for a Representation hereof such a prodigious Imagination of the real Conversion or Transubstantiation of the Substance of the Bread and Wine into the Substance of the Body and Blood of Christ as overthrows all Faith Reason and Sence also And in the room of that Holy Reverence of Christ himself in his Institution of this Ordinance in the Mystical Exhibition of himself unto the Souls of Believers in the demonstration of his Love Grace and Sufferings for them they have set up a wretched Image of an Idolatrous Adoration and Worship of the Host as they call it to the Ruine of the Souls of men And whereas the Lord Jesus Christ by once offering perfected for ever them that are sanctified appointing this Ordinance for the Remembrance of it having lost that spiritual Light whereby they might discern the efficacy of that one Offering so long since accomplished in the application of it by this Ordinance unto the actual perfecting of the Church they have erected a new Image of it in a pretended daily Repetition of the same Sacrifice wherein they profess to offer Christ again for the sins of the living and the dead unto the overthrow of the principal foundation of Faith and Religion All these Abominations arose from the loss of an Experience of that spiritual Communion with Christ and the participation of him by Faith which there is in this Ordinance by divine Institution This cast the thoughts of men on Invention of these Images to suit the general Notion of Truth unto the Superstition of their carnal minds Nor is it ordinarily possible to retrieve them from these infatuations unless God be pleased to communicate unto them that Spiritual Light whereby they may discern the Glory of this Heavenly Mystery and have an Experience of the Exhibition of Christ unto the Souls of Believers therein without these from innumerable prejudices and inflamed affections toward their Idols they will not only abide in their darkness against all means of
industriously conceal themselves from being serviceable they are guilty of a civil Self-excommunication while they shut out themselves from those Employments wherein they might be useful God hath made every thing for use to rust in a Corner for the avoiding of Trouble can proceed from nothing but uncharitable Pride or wilful Ignorance from base Pride you think the Neighbourhood not good enough to be blest with your endowments or slothful weakness which you are conscious of but won't take pains to cure In short to choose retirement for love of ease is an envious kind of Life and therefore far from Happiness But what can Religion do in this case One that is Serious in Religion can best manage an obscure Station whether it be forc't or voluntary 'T is only he that is crucified to the World that can scorn the Worlds scorns and contemn the Worlds contempt He that hath learnt the great lesson of Self-denial in the School of Christ is well pleas'd with his Secresie for Communion with God In short his Religion keepeth him from being fond or weary of worldly Obscurity Thus I have run over the †1 Joh. 2.16 beloved Disciples Summary of all worldly Vanities and their Contraries and how Godliness in the Power of it corrects the Vanity and extracts the Excellency of all those But let these pass and let 's examine things of a higher Nature for which more may be pleaded than can for these be pretended and here you 'l find that without Serious Godliness their Vanity is intolerable IV. Who knows whether Wisdom and Learning and the endowments of the Mind be best for a man or whether to be without these and their troublesome Attendants Now we come to a close and inward Search For Wisdom and Learning and intellectual accomplishments they are of such incomparable Excellency that he is scarce worthy the Name of a man that slights them a Eccles 2.13 Wisdom excelleth Folly as far as light excelleth darkness This is Solomons sentence even then when he is sentencing all worldly Vanities But and who mistrusts such a but here the wiser men are the more they are exempted from the ordinary Comforts of humane Society they meet with but few and those but seldom that they can converse with to any Satisfaction the more Learning they have the more Sense of and Sorrow for their Ignorance b Eccles 1.18 In much Wisdom is much Grief and he that increaseth Knowledge increaseth Sorrow Hence it is they affect an uncomfortable Solitude that they are fain to force themselves into a sociable complyance where they seldom meet with any thing but what they slight or pity they are ordinarily the objects of their own grief and of others envy There 's nothing more ordinary than for Persons of lower accomplishments to carry their designs and attain their ends before them they can't sneak and flatter like lower-spirited Animals that while they are pursuing a Notion others catch Preferment and while they are inriching their Minds others are filling their Coffers What doth Serious Godliness in this Case 'T is this alone that makes wise men truely wise and Learned men truely learned Unsanctified parts and Learning may in some respects be reckoned among Christs worst Enemies aye and among his worst Enemies that have them they furnish him with Cavils which they call unanswerable Reasons against the Simplicity of the Gospel they fill him with those prejudices that nothing but Grace can remove c Rom. 8.7 The carnal Mind is enmity against God for it is not subject to the Law of God neither indeed can be But where Grace is graffed upon good Natural parts there Wisdom and Learning are excellently beneficial it is they that have the clearest Understanding of Gospel Mysteries 't is these who are the most substantial grounded Christians these are the only Christians who are able to defend the Truth and convince gain-sayers d Job 33.3 't is their Lips can utter Knowledge clearly e 1 Cor. 14.3 't is they that can best speak or write to Edification and Exhortation and Comfort What then can be said for the want of parts and Learning Those that have no considerable Parts nor Learning that do not trouble themselves nor others about the difficulties of Knowledge or Practice but take those things to be Truth that are commonly received these are more satisfied than those thar are more inquisitive Besides these better suit the generality they live among They are wise enough to get Estates for men are ordinarily afraid to deal with those that are wiser than themselves lest they be over-reacht and they are esteem'd in the World and what care they They don't impair their health by study nor perplex themselves with great matters What can be more desired to make them happy Happiness as it were drops into their mouth unawares for when they compare their Condition with others they find it more eligible thô they did nothing to make it so But alas what use do these make of their Souls A lazy neglect of improving of parts and of getting of learning who is able to express the Sin and Mischief of it To be contented to live and die but one remove from a Brute who can express the baseness of it Ignorance may well be the Mother of their Devotion whose Religion is a Cheat but the Scripture tells us and we believe it f Prov. 2.10 When Wisdom entereth into thine Heart Knowledge is pleasant unto thy Soul And without it neither Heart nor State can be good But what doth Serious Godlinesse in this Case These thô they have not any considerable Parts and Learning yet they bewail their Ignorance and are willing to learn they get a savoury Knowledge of necessary practical Truths and they increase the knowledge of them by practice thô they are Fools to the World they are wise for their Souls and wise for Eternity and this is the best Wisdom They have learned Christ which is the best Learning This you shall find those great Doctrines of Christianity which Learned men bandy to and fro in doubtful disputation such as these viz. The unaccountableness of Predetermination the supra or infralapsarian aspect of Election the controverted extent of Redemption the manner of the concourse of the Divine and Humane will in Vocation the formality of Justification In these and such like Doctrines wherein the most eminently learned can neither give nor receive satisfaction Serious Christians of but ordinary Knowledge are so far satisfied as to admire the Grace of God in Christ and press after such Holiness of Life as adorns their Profession and muzzles Revilers So that by what hath been said you may plainly see that both the excellency and deficiency of intellectual endowments are best managed by Serious Godliness without which whatever can be said for either is not worth the mentioning V. Having named several things of real worth and compared them with other things that others think so
without 'em a Prov. 1.32 The Prosperity of Fools destroyes ' em What doth Religion in this Case The Truth is there needs a great exercise of Religion to carry us safe thrô Freedom from Affliction b Job 1.5 Jobs extraordinary devotion upon his Childrens ordinary rejoycing in their prosperous Condition may Convincingly instruct us that there 's more danger in Freedom from Affliction than we are willing to suspect and it is more difficult to love and fear and trust God when we have the world than when we want it so that without Serious Godliness 't is impossible to withstand the insinuating and pleasing Temptation of flattering Prosperity and unless Faith be in Exercise we cannot do it with it What then is an afflicted Condition to be preferr'd Some that have had experience of both say Yes they have been afraid to come from under their Afflictions some sick Persons have been even afraid of Health thô they desir'd it lest what they got in their Sickness they should lose in their Health But yet the continuance of Afflictions breaks the Spirits and hinders that chearful serving and praising of God which is or should be the Life of a Christian thô many are better'd by Afflictions yet none are allowed to pray for Afflictions but against them and use all good means to avoid or remove them 't is one thing makes Heaven desirable the putting an end to all our Afflictions In short c Heb. 12.11 no chastening for the present seemeth to be joyous but grievous whatever be the after-fruit of it This therefore is clogg'd with Vanity But what doth Religion in this Case Serious Godliness by Afflictions becomes more Serious God makes great use of Afflictions for the working and promoting of Piety and in this I think all experienced Christians are agreed they reckon sanctified Afflictions among the choicest Providences of their lives I commend the enlargement of this by your own Thoughts out of your own experiences And thus including these three Cases as in a large Parenthesis there 's one Case more that I would cautiously speak to which the Church Catholick truly so called may have more cause than ever tremblingly to consider and to seek more satisfying resolution than I can give for it's determination VI. What man upon Earth can peremptorily assert whether Peace or Persecution be just at such a time infallibly best for the Church of Christ 'T is easily granted that we must at all times pray for and endeavour the universal both outward and spiritual Peace of the Church and this that we may at all times do any thing but Sin to avoid or put an end to Persecution but let 's consider each as in the former instances That the Peace of the Church is beyond Expression desirable he is no Christian that denyes it those that are the greatest troublers of the Churches Peace do usually proclaim their Friendship to it calling their Affection to a party Love to the Church and the welfare of their party the Peace of the Church Now thô their Charity is too narrow to contract the Church into a party their Notion of Peace is large enough they would have it commensurate with the Church So that I need not be large to prove what no body denies Outward Prosperity was so much the Blessing of the Old Covenant that some confine it to that but others upon better Grounds expect more under the Gospel for d Luk. 1.74 75. this was no inconsiderable end of Christs coming into the World to deliver us out of the hands of our worldly Enemies to serve him without affrighting fears of men in Holiness before God and Righteousness before men all the dayes of our Life Which Prosperity when the Church hath enjoyed according to Christs purchase and Promise then they have walkt in the filial fear of the Lord and in the encouraging e Acts 9.31 Comforts of the Holy Ghost were multiplyed in number of Converts and increase of their Graces that were formerly converted But here as we use to say of pleasant weather 'T is pity fair weather should do any harm so 't is pity the Churches Prosperity should do any harm But alas the Church of Christian as little bear continual Prosperity as long Adversity a Calm is sometimes as dangerous as a Storm Many are the Temptations and Snares of a Prosperous condition it breeds Hypocrites Errors and Heresies spring up like Weeds in rank ground Professors are apt to grow Remiss and Careless Wanton and Secure to be too fond of the Present and to hanker after more Temporal Happiness than God judges good for them How hardly were the very Apostles awakened from dreaming of Christs temporal Kingdom and the very best of 'em from suing for great Offices at Court O the Divisions among Brethren when Pride makes them quarrelsome When the World favours the Church the Church slides into the World then their worldliness spoils their Christianity and their Christianity palliates their worldliness and so those things are mixt which can never be compounded But now Serious Godliness is the best Preservative against Surfeiting on Prosperity 'T is Grace in the Exercise and Growth that powerfully enables and necessarily provokes to improve the Churches Peace to all Spiritual advantages The Church of the Jews was never in such a flourishing condition as in Solomon's Reign and is it not well worthy our observation that the Posterity of his Servants who became Proselytes to the Jewish Religion were several Ages after his death doubly recorded by a Neh. 7.57.60 the Spirit of God above the Proselytes of former Ages 'T is Serious Godliness that keeps them humble and always upon their Watch against flattering Temptations that keeps them low in their own eyes and from despising others and what on this side great Grace could make David who had a b 1 Chron. 22.14 greater Summe of ready Money than ever any had in the World either before or since preferr that little of Scripture that was penn'd in his time before an innumerable Treasure c Psal 119.72 He had also a List of Worthies d 2 Sam. 23. never the like in the World yet he e Psal 16.3.119.63 preferrs the Communion of Saints before ' em To have our Conversation in Heaven when 't is best with us upon Earth this can only be effected by the Power of Godliness believe it Christians this is no easie matter What then Is a State of Persecution more Eligible Before I dare speak a word to this I must premise this Caution Let not Persecutors take encouragement to be more outragious in their Persecution and then scornfully tell you this is good for 'em their Pastors tell 'em 't is sometimes better for 'em than Peace This is like Julian who in every thing he did with a deep Reach and greater Malice than former Emperors to undermine and worm out the Christian Religion he still twitted the Christians with some advice
have been about things less necessary yet their Hearts have been more thorowly broken and more unexpressibly longing for Spiritual supplies 'T is about Gods bestowing of his Grace that they adore his Sovereignty justifying God though he should reject them and wondering even to astonishment how he can shew kindness to them so that the more Spiritual any Christians are the more they lose their will in the will of God and the less they quarrel with God let him do what he will with them They do not think it in vain to serve God thô he should but he will not cast them off at last they thankefully acknowledge they receive so many mercies from God here as are infinitely more worth than all the Services they can do him and they see cause to love God thô there is no cause why God should love them so that they 'l pray and wait hate sin and love holiness admire God and abase themselves and let God do what he will with them This is the temper and practice of the most serious Christians This will teach us to observe Gods answering of Prayer so as to be thankful or penitent to retract or alter or urge our Petitions as our case requires And this I think I may say One of the choicest exercises of Grace is about the improving the return of Prayer e. g. I think such a thing to be good for me suppose a better frame of Health for this I fill my Mouth with Arguments and my Heart with Faith but God answers me with disappointments this puts me upon reflection I find causes more than are good why God should deny me Suppose further I beg the pardon of sin am sensible that I must perish if I be denyed and therefore reckon I can't be too earnest but am so far from speeding that to my apprehension God seems Implacable and I have less hopes every day than other Well! this puts me upon a more thorow Scrutiny and I find I have not observ'd Gods Method for Pardon I would have the comfort of a Pardon without a suitable sense of the evil of Sin which if I should obtain I should not be so shie of Sin as when I have felt the smart of it I should not look upon my self as so much beholding to Christ but that I might venture upon sin and have a Pardon at pleasure I should not so much pity others under their Soul-troubles In a word the more we consider the more cause we shall see why God answers Prayer according to his own wisdom not our Folly We do not see that Religion doth any great matter towards the Object 2 bettering of every condition those that pretend to Religion have always their own good word they love to speak and hear of the Atchievements and Priveledges of Religion thô they are invisible to all but themselves A little more Modesty and less Arrogancy would better become ' em To our grief we must acknowledge Answ that Serious Christians are shamefully defective in living up to such a height of Heavenly-mindedness as to have the Experiences they might have and shall we when we are injurious to our selves expect God to fulfill conditional Promises when we neglect the Condition of them No! Christians God will say to us what he once said to Israel e Lev. 26.3 c. If thou wilt walk in my Statutes and keep my Commandments and do them then the Lord thy God will set thee on high above all nations of the earth and all these blessings shall come on thee and overtake thee c. f Deut. 28.1 c. But if you will walk contrary unto me then will I walk contrary to you also g Num. 14.34 and you shall know my breach of Promise God doth not only in displeasure but in kindness make his People feel a difference in their Comforts from the difference in their walking ou may as well expect to buy things without Money because Money answers all things as to expect Promises fulfill'd to Godliness when you want that Godliness to which the Promise is made 'T is true God may give it of bounty but not of Promise and then it may be a Mercy but not a Blessing Make Conscience of performing the Condition and make Conscience of believing the Promise for God will certainly fulfill that Promise or a better so that the fault 's our own that we don't inherit the Promises When I have granted all that can rationally be demanded in the Objection do but impartially observe and you 'l find that notwithstanding all the defects and imperfections of Christians 't is they alone that live most above the vanity of every Condition h 2 Pet. 1.4 't is they only have received those exceeding great and precious promises whereby they are partakers of the divine nature having escaped the corruption that is in the world through lust and though they have not already attained that heavenly frame they hope for neither are already perfect i Phil. 3.12 c. yet this one thing they do forgetting those things which are behind and reaching forth unto those things which are before they press towards a full Experience of what is to be found in the wayes of Holiness If this be not a sufficient answer to this Objection what I shall add will be more than enough Whereas I have by an Induction of six comparative Cases I hope demonstrated the excellency of Serious Godliness I shall now in as many Instances beyond all Comparison and beyond Contradiction demonstrate the superlative excellency of the Power of Godliness all which may serve as arguments for Practical Godliness Serious Godliness will make your present Condition good for you be it what it will Every thing but Religion will make you think any Condition better than your present Condition There 's one Text I would commend to your consideration in this matter 1 Tim. 6.5 6. Those that are destitute of the Truth suppose that Gain is Godliness from such withdraw thy self but Godliness with contentment is great gain q. d. Those that only talk of Religion and wrangle about it they have no higher design than to make a gain of it avoid all familiarity with them but those that are sincerely Religious that know and fear and worship God aright there 's a Treasure a great Treasure k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundus quasi perannis sons a constant Revenue an unexhaustible Spring and then Content is not mentioned as a Condition added to Piety as if Piety were not great gain without Content added to it but Content is mentioned as the very genuine effect of Piety m Purum putum pietatis effectum The Godly man is so well contented with his Condition that he is not so solicitous as others for the bettering of it whatsoever is wanting to him is made up by Tranquility of mind and Hope in God that God will supply him with necessaries and he acquiesceth in his
wherein you will be as careful to fulfill the Conditions as you would have God faithful in fulfilling the Promises Look out so sharp to the Progress of your Sanctification that Sin may not expire but be mortified and that Grace may be so lively as to confute the reproach of Enemies and exceed the Commendation of Friends Bear Afflictions not as a Malefactor goes to Execution because he can't help it but as chary not to miss the Fruit of Affliction the Participation of Gods Holiness Thô you look first to your selves be not only selfish though in the most Gracious manner but endeavour to be Blessings as far as your Name is heard of In short perform all your duties to God your selves and others in the Name of Christ thrô his Strength according to his Command relying upon his Promises that you may feel what it is to be accepted in Gods and your beloved This is to be Serious in Religion Learn to be more than barely contented with your present Condition Vse 2 't is that which God in Wisdom chooseth for you preferring it before any other Condition Every Condition hath some lessons peculiar to it which are better learnt in that Condition than in any other and those things that may be best learnt in thy Condition are the things you most need learning which when you have learnt then God will put thee into other circumstances to teach thee something else Every Condition hath something grievous in it by reason of the Sin and Vanity that cleaves to it but that which is most grievous if it be used as Physick will help to cure thee We all grant 't is best to take Physick when we need it a 1 Pet. 1.6 Now for a season if need be you are in heaviness thrô manifold Trials and when we take Physick we imprison our selves in our Chamber as much as others in a Gaol we abstain from riot as much as they that want bread we tend our Physick and need no Arguments to do so Christians let God be your Physician and prescribe what Physick he pleaseth we have nothing else to do but observe his Instructions for it's beneficial operation Apply this to any Condition that is uneasie to you and you 'l see cause not only to justifie but to praise your wise Physitian but if this arguing be not cogent I will commend one that is I confess I love those Directions that will apply themselves that will work their way for Application That you may so far like your present Condition as to perform the duties of it before you desire an Alteration of it take this course Sit down and consider should God so far humour thee as to let thee frame thine own Condition to thine own mind to give thee thy choice for a worldly Happiness Suppose he allowed thee time to think to consult Friends to alter and add upon second and third yea upon your twentieth Thought whatever the Wit of man could suggest or the Heart of man desire and all this for a whole Moneth together before you fixt your choice I suppose when you chose it should be Wealth without Care Pleasure without Weariness Honour without Hazard Health without Sickness Friends without Mistake Relations without Crosses Old Age without Infirmities and if God should thus alter the course of his Providence unto what would your own Pride and the Worlds Envy expose you O! but you 'l say all this with Grace will do well Do you think so but would not Grace without all this do better Can you think that such a Condition would Wean you from the World and fit you for Heaven or is Earth the place where you would live for ever and have no more Happiness than that can afford you Return Poor Soul return to thy Self and to thy God acknowledge that God is Wise and thou art a Fool And 't is better be employed in the present Duty of thy present Condition than to doze out thy Life in wilde Imaginations Vse 3 Make Conscience of both sorts of Duties Religious and Worldly and allot fit and distinct times for Heavenly and Worldly Business but with this difference let Religion mix it self with worldly business and spare not but let not the World break in upon Religion lest it spoil it Religion will perfume the World but the World will taint Religion Though every thing in the World be clogg'd with Vanity yet there 's something of Duty about every thing we meddle with and we must not call neglect of Duty contempt of the World Use the World as you do your Servants to whom you give due liberty as the best way to prevent their taking more than is due so to take a due care about the World is the best way to prevent Religion's being justled out by worldly cares Count not any Sin or Duty about the least matters so small as to venture upon the one or neglect the other but proportion your carefulness according to the business before you I see more cause every day than other to commend both the Truth and Weight of the Observation that all Over-doing is undoing You can't bestow too much diligence about one thing but you rob something else of what diligence is necessary and marr that about which you are over-solicitous I 'le close this with that of the Apostle b 1 Cor. 7.29 30 31. This I say Brethren the time is short we have none to spare It remaineth for the future that both they that have Wives be as though they bad none let 'em not be Uxorious and they that weep as if they wept not if God bring them under sorrrow let them but water their Plants not drown 'em and they that rejoyce as if they rejoyced not we must at best rejoyce with trembling and they that buy as if they possessed not there 's nothing we can purchase worth the name of a Possession and they that use this world as not abusing it to any other use than what God hath appointed for the fashion of this World passeth away the Pageantry of this World will soon be over but I would have you without carefulness without distracting carefulness about worldly things Whatever you do for the bettering of your Condition follow God but Vse 4 do not go before him This is a direction of great moment being a necessary Caution against that Sin that doth always beset us Every man is an Orator to aggravate his own grievances and thinks himself a Politician for fitting them with Remedies yea hath the confidence of a Prophet that they shall certainly be effectual if God will but take his Time and Method for their operation c Job 11.12 Vain man would be wise thô he be born like a wild Asses Colt to kick up his heels against Gods unsearchable Wisdom You may at once see both your proness to the Sin and Christ directing to this Remedy in one and the same instance viz. When Peter had made such a
because they think they do not live and act as they should do that believe such weighty Truths and expect such great things as they profess they do If therefore your Conversation be correspondent to your Faith you take away the great Cause of their cavilling with you and slandering your Profession 2. More particularly Be as much in acting for God as speaking for him Not only commend his wayes but walk in them not only plead his Cause verbally but really by being in your proper Sphere active for it not only speak well of them that are good but do good to them Many will speak for God and good men but when it comes to doing there is an end of their goodness they will not stir a step not part with a penny they can say as Jam. 2.16 Be thou filled and be thou warmed and yet not give them those things that are needful to the Body they will be Religious as far as good words will go which cost them nothing but are loath to be at the charges of doing any real good How many have their Tongues tipt with good discourse whose Lives are unfruitful as to good works See therefore that your actions keep pace with your words that your Religion do not consist meerly in talking that will be a sign it is either fantastical or hypocritical when the Fruit of it reacheth no further than the Tongue it is odds if the root reach any deeper than the head but when your Religion appears in action your Enemies themselves will confess the reality of it 3. Be as diligent in and make as much Conscience of the Duties of the second Table Righteousness and Mercy in their place and order as those of the first Without this your Religion cannot be real and then no wonder if men think it not real Jam. 1.6 Pure Religion and undefiled in the sight of God and the Father is this to visit the Fatherless and the Widdow in their Affliction c. In the sight of God God himself that searches the Hearts yet having given men such a Law as may govern their owtuard as well as inward man and influence them in those things which relate to their Neighbour as well as which relate to himself doth accordingly look to their outward Carriage toward men as well as the inward respect they bear to him and so expects the fruits of Righteousness in their Lives as well as the root of Piety in their Hearts That holy Principle he hath put within them is such as extends to their Conversation outwardly and not to the inward frame of their Hearts alone and so the reality of it in it self must be evidenced by the power of it in its effects Now if these external actings where opportunities and means are are requisite to ascertain the Truth of Godliness in the Heart as to its very being we may be sure they are no less necessary as indications of it in the sight of men The World which is apt to traduce you as Hypocritical or Fanatical in Religion will be best confuted by your Carriage in those things which relate to themselves and from which some benefit redounds to them If men see you Just and Righteous and Merciful in your dealings with and behaviour toward others Helpful toward them that want you Pitiful to them in their Misery c. what is in your Hearts and Minds they cannot see but they will be more ready to judge well of it because they see so good Effects of it what they see they will think is real because it is sensible True indeed the first place is due to the Moral Duties of Gods immediate Worship prescribed in the first Table but yet those of the second must accompany them or you will never be able to prove the reality of your Christianity or reasonableness of your Practice to your selves and much less to others They must and will judge of what is within by that which appears without of what they do not see as your Faith and inward Holiness they do not by that which they do see 4. Be most diligent in those Duties which all own to be Duties wheof the first or second Table those which are confessedly Moral and which your Enemies themselves cannot deny to be Duties Some Duties have an intrinsick Loveliness in them and are of good report †Phil. 4.8 even among those themselves that are but Carnal These carry Conviction along with them and if you be diligent in the Practice of them you will have the Consciences of your Adversaries take part with you and their Judgments to applaud you when perhaps their Malice censures you and their Lusts oppose you you will have something within them to bear testimony to you and when they do not love you yet they cannot condemn you 5. Labour to out do and excell others in the World in all those good things in which they excell most Whatever you see praise-worthy in any though Enemies do it and outdo them in it If they be just do you be more just either more exactly or more universally or more constantly so If they be temperate and sober if it be possible go beyond them in it if they be Charitable be you more Charitable if they be Humble Meek Gentle Courteous endeavour to excell them in each if you think that cannot be in some cases yet it is but in some and may you not exceed them as to the general course and whole of a moral Conversation Labour then to make it appear that a Nobler Principle out of which you act an higher End at which you aim and a more perfect Copy after which you write can raise and heighten you to a pitch above any thing not only that Fancy might do in you but natural Conscience or moral Virtue in them And though the best and highest of such moral performances in your external Conversation might be in themselves but insufficient arguments as to your own personal satisfaction of the truth of Grace in your hearts yet your overtopping others in what they excell most or in the main of your Life and Practice may be an argument ad hominem and be a means to silence Enemies and stop their mouths it may be convince their judgments or if it do not make them acknowledge what you do to proceed from a supernatural Principle it may however force them to own it as coming from something more than a Conceit or Fancy 5. Be diligent in those Duties the performanee of which hath least Connexion with a secular Interest So Christ commands Luk. 6.35 Love your Enemies and do good and lend hoping for nothing again Sowe good Seed though upon barren ground and which is like to yield but a poor Harvest Buy the Truth and never sell it though you should for the present be losers by it Nay follow it at the heels though it should kick out your teeth They that do good to others only from whom they expect good give
to stay here There is more in the World to Wean us than to tempt us Is it not a valley of tears and do we weep to leave it Are we not in a Wilderness among fiery Serpents and are we loath to leave their company Is there a better Friend we can go to than God are there any sweeter Smiles or softer Embraces than his k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand Sure those who know when they dye they go to receive their Reward should neither be fond of Life nor fearful of Death the Pangs of Death to Believers are but the Pangs of Travel by which they are born into Glory Believe this Reward Vse 2 Exhortation look not upon it as a Platonical Idea or Fancy Sensualists question this Reward because they do not see it they may as well question the Verity of their Souls because being Spirits they Branch 1 cannot be seen where should our Faith rest but upon a Divine testimony we believe there are such places as Affrica and America though we never saw them because Travellers who have been there affirm it and shall we not believe the Eternal Recompences when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God himself affirms it The whole Earth hangs upon the Word of Gods Power and shall not our Faith hang upon the Word of his Truth Let us not be Scepticks in matters of such importance The Rabbins tell us the great dispute between Cain and Abel was about the future Reward Abel affirmed it Cain deny'd it The disbelief of this Grand Truth is the cause of the flagitiousness of the Age. Immorality begins at Infidelity l Heb. 3.12 to mistrust a Future Reward is to question the Bible and to destroy a main Article of our Creed Life Everlasting such Atheists as look upon Gods Promise but as a forged deed put God to swear against them that they shall never enter into his rest m Heb. 3.18 If God be such an exceeding great Reward let us endeavour that Branch 2 he may be our Reward In other things we love a Propriety This House is mine this Lordship and Mannor is mine and why not this God is mine Go saith Pharaoh to Moses and Aaron Sacrifice to your God not My God The leaving out one Word in a Will may spoil the Will the leaving out this Word My is the loss of Heaven n Tolle meum tolle Deum Psal 67.6 God even our own God shall bless us He who can pronounce this Shibboleth My God is the happiest man alive How shall we know that God is our Reward Quest If God hath given us the Earnest of this Reward Answ this Earnest is his Spirit o Pignus redditur arrha retinetur Hierom. Ephes 1.14 Ye were sealed with the Holy Spirit of Promise which is the earnest of the Inheritance Where God gives his Spirit for an Earnest there he gives himself for a Portion Christ gave the Purse to Judas not his Spirit Quest How shall we know we have Gods Spirit Answ The Spirit carryes influence along with it p Est Vehiculum influentiae it consecrates the Heart making it a Sacrary or Holy of Holyes it Sanctifies the Fancy causing it to mint Holy Thoughts it Sanctifies the Will strongly by assing it to good as Musk lying among Linnen perfumes it so the Spirit of God in the Soul perfumes it with Sanctity Object But are not the Unregenerate said to partake of the Holy Ghost Answ They may have the Common Gifts of the Spirit not the special Grace they may have the enlightning of the Spirit not the anointing they may have the Spirit movere not vivere move in them not live in them But to partake of the Holy Ghost aright is when the Spirit leaves lively impressions upon the Heart it softens sublimates transforms it q Implet Spiritus Sanctus organum suum tanquam fila Chordarum tangit digitus Dei corda Sanctorum Prosper writing a law of Grace there Heb. 8.10 By this Earnest we have a Title to the Reward 2. If God be our Reward he hath given us an Hand to lay hold on him this hand is Faith Mark 9.24 Lord I believe a Weak Faith justifies r Credo Domine languida fide tamen credo Cruciger As a weak hand can tye the Knot in Marriage a weak Faith can lay hold on a strong Christ the nature of Faith is assent joyned with affiance ſ Acts 8.37 Acts 16.31 Faith doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make God ours other Graces make us like Christ Faith makes us One with him and this Faith is known by it's Vertue No precious Stone saith Cardan but hath some vertue latent in it Precious Faith hath Vertue in it it quickens and enobles it puts worth into our Services t Rom. 16.26 it puts a difference between the Abba Father of a Saint and the Ave Mary of a Papist 3. We may know God is our Reward by our choosing him Religion is not a matter of Chance but of Choice u Psal 119.30 have we weighed things in the ballance and upon mature deliberation made an Election We will have God upon any Tearms have we sat down and reckon'd the cost what Religon must cost us the parting with our Lusts and what it may cost us the parting with our Lives Have we resolved through the assistance of Grace to own Christ when the Swords and Staves are up and to sail with him not only in a Pleasure Boat but in a Man of War x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ignatius ad Tars This choosing God speaks him to be Ours Hypocrites profess God out of Worldly design not Religious choice 4. God is known to be our Reward by the complacential Delight we take in him Psalm 34.7 How do men please themselves with rich Portions what delight doth a Bride take in her Jewels Do we delight in God as our Eternal Portion y Hae sunt Piorum delitiae Deo pacato frui Indeed he is a whole Paradise of delight all excellencies meet in God as the Lines in the Center is ours a Genuine delight do we not only delight in Gods blessings but in God himself is it a Superior delight do we delight in God above other things David had his Crown Revenues to delight in but his delight in God took place of all other delights Psalm 43.4 God my exceeding Joy or as it is in the Original the Gladness z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Cream of my joy can we delight in God when other delights are gone Hab. 3.17 Though the Figtree shall not Blossom yet I will rejoice in the Lord. When the Flowers in a mans Garden dye yet he can delight in his Land and Money thus a Gracicious Soul when the Creature fades can rejoyce in the Pearl of price Paulinus when they told him the Goths had Sack'd Nola a Domine ubi sunt omnia mea tuscis and
It would be considered how really difficult the controversie is about the ceremonies and some other parts of conformity Perhaps few metaphysical questions are disputed with more subtilty than that controversie is managed with by Arch-bishop Whitgift Bishop Morton Doctor Burgesse Doctor Ames Cartwright Calverwood and others And how very easily possible and pardonable is it to unlearned persons or of weaker intellectuals being obliged in order to their practice to give a judgment in reference to these things one way or other to judge amiss Why should we expect every sincerely pious man to be able to hit the very point of truth and right in matters that belong as Bishop Davenant once said in another case non ad fidem fundamentalem sed ad peritiam Theologicam fortasse ne ad hanc quidem sed aliquando ad curiositatem Theologorum not to the foundation of our Faith but to the skill of Divines and perhaps not to this neither but sometimes only to their curiosity What were to be done in reference to so nicely disputable things made part of the terms of Christian communion is more the matter of our wish than hope till by a gracious influence God better mens minds or by a more deeply felt necessity bring us to understand what is to be done Our case is ill when only vexatio dat intellectum when nothing but sorrow and suffering will make us wise which is very likely from the righteous hand of God to be our common lot In the mean time 't is hard to think that he cannot be a sincerely pious man whose understanding is not capable of so difficult things as to make a certainly right judgment about them In absoluto facili stat eternitas And why should not the communion of persons going into a blessed eternity have the same measure And besides the different size and capacity of mens understandings and consequently of their conscientious determinations 2. There are also as differing relishes of these things which Christian love would oblige a man to consider with equanimity so as thereupon to refrain hard censures All good men have not the same relish of the various forms and modes of dispensing the Truths and Ordinances of Christ Some of our suffering Brethren in Q. Maries dayes are said to have found great spiritual refreshing by the Common Prayer And in our own dayes some may profess to have their hearts warm'd their affections rais'd and elevated by it They are no rule to us but it would less become us hereupon to suspect their sincerity than our own Others again cannot relish such modes of worship when in the Ministry of such as use them not they find a very sensible delight and savour And this by the way shews the great difference between such things as have their evidence and goodness from God himself and those that borrow their recommendableness only from humane device All good men in all the times and ages of the Christian Church have a constant value and love for the great substantials of Religion which have in them that inward evidence and excellency as commands and captivates a rectifi'd mind and heart whereas the meer external forms of it the outward dress and garb are variously esteem'd and despised liked and disliked by the same sort of men i. e. by very sincere lovers of God not only in divers times and ages but even in the same time How different hath the esteem been of the Liturgick forms with them who bear the same mind full of reverence and love towards Religion it self As that habit is thought decent at one time which in another is despicably ridiculous whereas a person in himself comely and graceful is alwaies accounted so by all and at all times Now this various gust and relish cannot but have influence more remotely upon the conscientious determination of our choice concerning our usual way of worshipping God For how should I edifie by what is disgustful to me Thô it be true that our spiritual edification lies more in the informing of our judgments and confirming our resolutions than in the gusts and relishes of affection yet who sees not that these are of great use even to the other And that it is necessary that at least there be not a disgust or antipathy What is constantly less grateful will certainly be less nutritive That is usually necessary to nourishment Thô alone it be not sufficient As it is in the matter of bodily repasts Who can without great prejudice be bound to eat alwayes of a food that he disrelishes though he may without much inconvenience for a valuable reason do it at some time And they that think all this alledged difference is but fancy shew they understand little of humane nature and less of Religion Thô they may have that in themselves too which they do not so distinctly reflect upon even that peculiar gust and relish which they make so little account of For have they not as great a disgust of the others way as they have of theirs would They not as much regret to be ty'd to theirs Have they not as great a liking of their own And doth not common experience shew that there are as different mental relishes as bodily How comes one man in the matters of Literature to savour Metaphysicks another Mathematicks another History and the like and no mans Genius can be forc't in these things Why may there not be the like difference in the matters of Religion And I would fain know what that Religion is worth that is without a gust and savour that is insipid and unpleasant much more that would being used in a constant course this or that way be nauseous and offensive If indeed men nauseate that which is necessary for them the Gospel for instance or Religion it self that is certainly such a distemper as if the grace of God overcome it not will be mortal to them and we are not to think of relieving them by withdrawing the offending object which it self must be the means of their cure But is there any parity between the substance of Religion which is of Gods appointing and the superadded modes of it that are of our own Upon the whole nothing is more agreeable either to this divine principle of Love nothing within our compass more conducible to our end the ceasing of our differences which are most likely to die and vanish by neglect or their ceasing to be inconvenient to us than to bear calm and placid minds towards one another under them to banish all hard thoughts because of them If I can contribute no way else to union from this holy dictate and law of the Spirit of love I can at least abstain from censuring my fellow Christians It is the easiest thing in the world one would think not to do Especially not to do a thing of it self ungrateful to a well temper'd mind and a great priviledge not to be obliged to judge another mans conscience and
all that rise against thee to do thee hurt be as that young man is 5. And what sayes King David to this Methinks I hear him say Psal 81.1 c. Come my dear People Come and let us sing aloud unto God our strength and make a joyful noise unto the God of Jacob. 2. Take a Psalm and bring hither the Timbrel the pleasant Harp with the Psaltery 3. Blow up the Trumpet as in the new Moon as on a solemn feast day 4. Let this be a Statute for Israel for this is the day that the Lord hath made we will rejoice and triumph in it The King shall joy in thy strength and greatly rejoice in thy Salvation The Lord is known by the judgment that he hath executed the wicked is snared in the work of his own hands Higgaion-Selah Is this the Io Triumphe wherewith he makes the Earth to ring again No but on the contrary the poor Father being as it were Thunder-struck with the words of his Blackmore forgets that he was a King and Father of his Countrey looks like Jephthah when he met his devoted Daughter and as if bereav'd of all Comfort breaks out into a flood of tears and into such an indecent Lamentation as no Records either Sacred or Humane can parallel The King was much moved and wept v. 33. and as he went he said O my Son Absalom my Son my Son Absalom would God I had died for thee O Absalom my Son my Son My just Indignation at this more than Womanish Transport forbids me to descant on it I shall barely lay before you Joab's smart Repartee whereby he endeavour'd to stop this Deluge 2 Sam. 29.5 6. Joab said to the King Thou hast this day shamed the faces of all thy Servants which this day have saved thy Life and the Lives of thy Sons and of thy Daughters and the Lives of thy Wives 6. In that thou lovest thine Enemies and hatest thy Friends For thou hast declared this day that thou regardest neither Princes nor Servants For this day I perceive that if Absalom had lived and all we had died this day then it had pleased thee well And thus we have seen the Malady Turn we now to the Remedy The Plague-sore has been open'd now for the Bunch of Figgs II. What may gracious Parents best do for the Conversion of those their Children whose Wickedness have been occasion'd by their own sinful Indulgence 1. Reflect seriously on your heart and wayes Begg and begg sincerely earnestly believingly constantly of the Lord effectually to convince you of the great sinfulness and mischief of your Indulgence and to humble you deeply for it O cast your selves at the foot of God lament it weep over it mourn as Doves before the Lord when you see if indeed you can see and fondness hath not quite put out your eyes Pride Stubborness Profaneness Averseness from God all sorts and degrees of sins and corruptions break forth in your Childrens Lives And that 1. With respect to your Children And this 1. Not only as the natural roots from whom all this their Lewdness springs They drew it from the Womb and breast They were poyson'd in the very Spring Psa 51.5 Job 14.1 15.14 25.4 This consideration only if no more to see your Children rotting sinking dying with a loathsome Disease which they drew from your Loins were enough to rend your hearts and Caul But 2. By your wretched Indulgence you have added much fuel to this flame you have heated your Furnace seven times hotter Your Indulgence hath fomented yea inflam'd their Wickedness You have heightned their feavour into a Plague and that worse a thousand times than that of the Body which ends in a temporal Death but this is of their Souls and is like to sink them for ever into a gulph of fire and brimstone 2. With respect to God The Lord was wroth with the Serpent and curs'd him for ever because but an instrument us'd by Satan for corrupting our first Parents though no cause at all of it Gen. 3.14 May not the Lord be much more angry with us and cause his Wrath to smoak against us that have not only been instruments really to convey this Poyson and corruption of nature into our Childrens bosoms but the principal occasions of of their superadded Wickedness You see on both these accounts matter of deep Humiliation 2. Love your Children hearken indulgent Parents I say it again Love your Children Yea Love them I say not more but better than ever yet you Lov'd them you can never Love them too well You may and have Lov'd them too much One saith well None is to be Lov'd much but He only whom we can never Love too much Love them with all the kinds degrees properties of Love before mention'd 1. Love them so as to be tender of their Bodies their outward man let that want nothing that is necessary convenient comfortable suitable to their age or quality but above all Love their Souls their inward man The Cabinet must not be neglected but the Jewel is to be most regarded The Ring is to be only esteemed but the Diamond in it most highly to be prized The Love of our Childrens Souls is the very Soul and Spirit and Elixir of True parental Love If we truely Love their Souls we shall unfeignedly desire and vigorously endeavour their Spiritual and Eternal Salvation If you Love their Souls indeed your Hearts desire and prayer to God for them will be that they may be saved Rom. 10.1 You will put forth your utmost affections and strength to lift them up out of that pit of Sin and Misery in which they lye and to raise them into and fix them in a state of Grace If we do not really grieve to see our Children lye weltring in their Sins of Ignorance unbelief folly profaneness and so under the power and paw of Satan If we do not faithfully labour to preserve them from perishing but suffer sin upon them pretend what we will let us shew never so much Love with our mouth God sayes we really hate them in our Hearts Lev. 19.17 See how Solomons Parents exprest their Love to Him Prov. 4.3 4. I was my Fathers Son tender and only beloved in the sight of my Mother 4. He taught me also and said unto me Let thy heart retain my Words keep my Commandments and Live If you Love them indeed and in truth you will you can have no greater joy than to see your Children walking in the Truth Joh. 3. Ep. 4. That foolish Son who is now an heaviness to his Mother being made Truely wise will make a glad Fatther Prov. 10.1 Oh what a lovely sight what a Soul-ravshing object in a godly Parents eye is an hopeful Timothy an obedient godly Joseph Prov. 23.24 25. Well then Love your Children and in the first place their precious Souls If you find your Love and care goes out more for their Bodies than Souls so far mistrust your
the Ministry of the Gospel promotes a mans own Salvation in so far as the work of Christianity is woven in with the right discharge of the Office of the Ministry Many Ministers can say that if they had not been Ministers they had in all appearance lost their Souls The Subject of the Ministers work is the same with that of a Christian's and above all men should he be careful of his Heart and Intentions that all be pure and spiritual No man in any work he is called to is under so strict a necessity of dependance on the influence and assistance of the Holy Ghost both for Gifts and Grace And are not all these great helps unto our own Salvation 2. The Second advantage is thou shalt save them that hear thee There is little hope of that mans being usefull to save others that minds not his own Salvation And therefore the Apostle puts them in this order thy self and then them that hear thee This description of the People them that hear thee saith that the principal work of a Minister is Preaching and the principal benefit People have by them is to hear the Lords Word from them though there be a seeing i. e. of their holy Conversation that is also useful Phil. 4.9 But the Apostle knew no such Ministers as were only to be seen in worldly Pomp and Grandeur and seldom or never heard Preaching Thou shalt save them The great End of both Preaching and Hearing is Salvation and if Salvation were more design'd by Preachers and Hearers it would be more frequently the effect of the action Thou shalt save them Thou shalt by the Lords blessing on thy Ministry be successeful in converting Sinners and in building up of Saints in Holiness and Faith unto Salvation Not that Ministers are of themselves able by all their Endeavours to carry on this great End they are only Gods Tools and Instruments 1 Cor. 3.6 7. Concerning this 1. We find that the Lord hath appointed this great Ordinance of the Gospel-Ministry for this end the Saving of men Eph. 4.11 12 13. It is through their Word that men believe Joh. 17.20 And Divine appointment of the Means declares both it to be usefull and the End to be hopefull 2. He hath also given many Promises of his presence blessing and success to follow and attend them whom he sends on this great Errand Christs first calling of the Apostles had this Promise in it I will make you Fishers of men which not only declared what that Imployment was he call'd them unto but it assur'd them of success in it At his leaving of them Matth. 28.20 he promised to be with them unto the End of the World and this Promise is as good to us as it was to them 3. He hath also revealed much of his Mind about Ministers Duty in order to this end of Saving men This also makes the End more hopefull 4. We find that the Lord doth qualifie and fit them whom he makes successeful He makes men able Ministers of the New Testament the Word of Life 2 Cor. 3.5 6. And still according to the success the Lord hath a mind to bless a man with gifts and qualifications and assistance are proportionably given The Apostles that had the greatest Harvest to gather in were made the strongest Labourers and though in a far inferiour degree the same method is observed by the Lord in dealing with and by ordinary Ministers It 's true that alwayes the most able and learned Ministers are not most successeful yet generally the most skilfull Labourers are most blessed Neither are the most Learned and able men for parts most fit and skilful in dealing with Souls at all times Now having opened the words we shall return to the Question to be resolved By what means may Ministers best win Souls In speaking to which I shall first shew What this Text saith unto this purpose 2ly And then give some further account thereof from other Scriptures 3ly And apply it both to Ministers and People 1. What this Text speaks about this matter It looks two wayes upon this Question 1. It gives a direct Answer unto it and points forth Duty 2. It gives an encouraging Promise of the good Effect and Fruit of the discharge of the Duty I shall carry on both together 1. Take heed unto thy self Wouldst thou be a saved and successeful Minister take heed unto thy self Such Warnings imply alwayes a Case of difficulty and danger wherein he is that gets them Take heed unto thy self in these things 1. Take heed that thou be a sound and sincere Believer The importance of sincere Godliness in a Minister is written in the deep wounds that the Church of Christ hath received by the hands of ungodly Ministers It hath been made a question Whether an ungodly Man can be a Minister but it is none That such men are in a most desperate condition Matth. 7.22 23. Depart from me not because you ran unsent or preach'd Error instead of Truth or preached poorly and meanly all great sins in themselves but because you work iniquity the usual expression of intire ungodliness What use the Lord may make of the Gifts for great Gifts he gives to the worst of men of ungodly men even in the Ministry of the Gospel is one of his deep Paths But no man can reasonably imagine that a walker in the way to Hell can be a fit and usefull Guide to them that mind to go to Heaven If a man would have peace in his Conscience and success in his work of the Ministry let him take good heed to this that he be a sound Christian There is a special difficulty for a Minister to know his Grace Gifts and Grace have deceived many with their likeness although the difference be great both in it self and to an enlightened Eye 2. Take heed to thy self that thou be a called and sent Minister This is of great importance as to Success He that can say Lord thou hast sent me may boldly adde Lord go with me and bless me It is good when a man is serious in this Inquiry It is to be feared that many run and never ask this Question so is it seen in their speed and success Jer. 23. I sent them not therefore they shall not profit this people at all is a standing rule to this day These things if found may serve to satisfie a Ministers Conscience that Jesus Christ hath sent him 1. If the Heart be filled with a single desire after the great end of the Ministry the Glory of God in the Salvation of men Every work that God calls a man to he makes the End of it amiable This desire sometimes attends mens first Conversion Paul was called to be a Saint and an Apostle at once Acts 9. and so have many been called to be Saints and Ministers together If it be not so yet this is found with him that Christ calls that when he is most spiritual and serious
be condemned Tit. 2.8 Deep and weighty Impressions of the things of God upon a mans own Heart would greatly advance this A Ministers Spirit is known in the gravity or lightness of his Doctrine But now we come to the second thing proposed to give some Answer to this Question from other things in the Word And I shall 1. Shew some things that must be laid to heart about the End the saving of Souls 2. And then shall give some advice about the Means 1. About the End the winning of Souls This is to bring them to God it is not to win them to us or to engage them into a Party or to the espousal of some Opinions and Practices supposing them to be never so right and consonant to the Word of God But the winning of them is to bring them out of Nature into a state of Grace that they may be fitted for and in due time admitted into everlasting Glory Concerning which great End these few things should be laid deeply to heart by all that would serve the Lord in being instrumental in reaching it 1. The exceeding height and excellency of this End is to be laid to heart It is a wonder of condescendence that the Lord will make use of men in promoting it To be workers together with God in so great a business is no small honour The great value of mens Souls the greatness of the misery they are delivered from and of the Happiness they are advanced to with the manifold Glory of God shining in all makes the work of saving men great and excellent Preaching the Gospel and suffering for it are Services that Angels are not employed in Mean and low thoughts of the great End of the Ministry as they are dissonant from Truth are also great hinderances of due endeavours after the attaining the End 2. The great difficulty of saving Souls must be laid to heart The difficulty is undoubted To attempt it is to offer violence to mens corrupt Natures and a storming of Hell it self whose Captives all sinners are Unless this difficulty be laid to heart Ministers will be confident of their own strength and so miscarry and be unfruitfull Whoever prospers in winning Souls is first convinc'd that it is the Arm of Jehovah only can do the work 3. The duty of winning Souls must be laid to heart by Ministers That it is their principal work and they are under many Commands to endeavour it It 's a fault to look on Fruit only as a reward of endeavours so it is indeed and a gracious one but it should be so minded as the End we would strive for Col. 1.28 29. which when attained is still to His Praise yet most commonly when it is missing it is to our reproach and danger when it is as alas it's often through our default 4. The great advantage there is to the Labourer by his success is to be pondered Great is the gain by one Soul he that winneth Souls is happy as well as wise Prov. 11.30 Dan. 12.3 Won Souls are a Ministers Crown and Glory and Joy Phil. 4.1 1 Thess 2. last How far is this account above all others that a man can give of his Ministry These things fix'd upon the Heart would enliven us in all endeavours to attain this excellent End 2. For advice about the Means I shall adde these few besides what hath been said 1. Let Ministers if they would win Souls procure and retain amongst the People a perswasion of their being sent of God that they are Christs Ministers 1 Cor. 4.1 It is not confident asserting of it nor justifying the lawfulness of our Ecclesiastical Calling though there be some use of these things at some times But it is ability painfulness faithfulness humility and self-denyal and in a word conformity to our Lord Jesus in his Ministry that will constrain People to say and think that we are sent of God Nicodemus comes with this Impression of Christ Joh. 3.2 A teacher come from God It is certain that these thoughts in people further the reception of the Gospel Gal. 4.14 Ye received me as an Angel of God even as Christ Jesus 2. Let Ministers if they would win Souls purchase and maintain the Peoples Love to their Persons And this is best done by loving of them and dealing lovingly and patiently with them There should be no striving with them especially about worldly things yea meekness to them that oppose themselves 2 Tim. 2.24 25 26. It is of great advantage to have their Love how carefully doth Paul sue for it in several Epistles and condescend to entreat and make Apologies when indeed he had not wrong'd them but they only did imagine he had wrong'd them 2 Cor. 11. 3. It would further the winning of Souls to deal particularly and personally with them Not alwayes nor altogether in publick Col. 1.28 Acts 20.20 21. Great fruit hath constantly followed the conscientious discharge of this duty The setting of it up in Geneva did produce incredible Fruits of Piety as Calvin reports when the Ministers and some of the Elders went from House to House and dealt particularly with the Peoples Consciences And we are not without many Instances of the Fruit of this mean in our own time and in these Nations Blessed be the Lord for the Labourers and their success 4. Ministers must Pray much if they would be successeful The Apostles spent their time this way Acts 6.3 Yea our Lord Jesus preached all day and continued all night alone in Prayer to God Ministers should be much in Prayer They use to reckon how many hours they spend in Reading and Study it were far better both with our selves and the Church of God if more time were spent in Prayer Luthers spending three hours daily in secret Prayer Bradfords studying on his knees and other instances of men in our time are talk'd of rather than imitated Ministers should pray much for themselves for they have Corruptions like other men and have Temptations that none but Ministers are assaulted with They should pray for their Message How sweet and easie is it for a Minister and likely it is to be the more profitable to the People to bring forth that Scripture as Food to the Souls of his People that he hath got opened to his own Heart by the Power of the Holy Ghost in the exercise of Faith and Love in Prayer A Minister should pray for the Blessing on the Word and he should be much in seeking God particularly for the People It may be this may be the reason why some Ministers of meaner Gifts and Parts are more successeful than some that are far above them in abilities not because they preach better so much as because they pray more Many good Sermons are lost for lack of much Prayer in Study But because the Ministry of the Word is the main instrument for winning Souls I shall therefore adde somewhat more particularly concerning this and that both as to the matter
and manner of Preaching 1. For the Subject-matter of Gospel Preaching it is determined by the Apostle expressely to be Christ crucified 1 Cor. 2.2 Two things Ministers have to do about Him in preaching Him to them that are without 1. To set him forth to People Gal. 3.1 to paint him in his Love Excellency and ability to save 2. To offer him unto them freely fully without any limitation as to Sinners or their sinful State And then Christs Laws or Will to be published to them that receive Him and are his for the Rule of their walk and his promises for the measure and foundation of all their hopes and Expectations and his Grace and fulness for their supply in every case till they be brought to Heaven This was the simplicity of the Gospel that remained but a little while in the Christian Church for Ceremonies amongst the Jews Col. 2. and sinful mixtures of vain Philosophy amongst the Gentiles did by degrees so corrupt the Gospel that the Mystery of Iniquity ripened in the production of Antichrist It was a sad Observation of the Fourth Century that it became a matter of Learning and Ingenuity to be a Christian The meaning was that too much weight was laid on Notions and matter of Opinion and less regard had unto the soundness of the Heart and Holiness of the Life In the beginning of the Reformation from Popery the Worthies whom God raised up in several Countreys did excellently in retrieving the Simplicity of the Gospel from the Popish mixtures but that good work took a stand quickly and is on the declining greatly How little of Jesus Christ is there in some Pulpits It is seen as to success that whatever the Law doth in alarming Sinners it is still the Gospel voice that is the Key that opens the Heart to Jesus Christ Would Ministers win Souls let them have more of Jesus Christ in their dealing with men and less of other things that never profit them that are exercised therein 2. As for the manner of successeful Preaching I shall give it in a Negative and Positive from these two places 1 Cor. 1.17 2. 1. 4. What this negative disowns is our inquiry The Words are full for Christ sent me not to baptize but to Preach the Gospel not with wisdom of Words lest the Cross of Christ should be made of none effect Again I came not to you with excellency of speech or of Wisdom declaring to you the Testimony of God Again And my speech and my Preaching was not with inticing words of mans Wisdom These are the words of the Holy Ghost concerning a way of Preaching that is unprofitable a way that seems was in use and respect with the Corinthians and honest Paul was despised by them for his simple and plain way different from theirs I shall only instance in things that this Scriptural Negative doth check and reprove in the way of Preaching 1. The establishing and advancing of Divine Truth upon the Foundation of humane Reason As if there were some weakness and insufficiency in those methods and arguments of working on mens Consciences that the Holy Ghost prescribes The great Foundation of all a Minister hath to say is Thus saith the Lord and a grave declaring of the Testimony of God in this matter is Ministers Duty 1 Cor. 2.1 and will have more Authority on mens Consciences than many humane Reasons There is a rational Preaching as it is called wherein men do not satisfie themselves to make use of Reason as a Tool and Instrument and then its use is excellent but will establish it as a Judge and Dictator in all Divine matters and Truth and so in effect turn all their Preaching into little better things than the Lectures of the Philosophers of old save that the poor Pagans were more sincere in their Morals and serious in delivering their Opinions Let a Minister therefore still think with himself that a plain Scripture Testimony is his main argument and accordingly let him use it When he teacheth Philosophy and when he teacheth men the Will of God about Salvation he is in distinct Provinces and his management of his work therein should be very different 2. It is to Preach with excellency of Speech and words of mans Wisdom when men think to reach the Gospel-end on Sinners by force of even spiritual reason and perswasion This corrupt thought riseth in some from an imagination that moral suasion is all that is needfull for converting a Sinner and in some this thought rises on a better account the Light of the Glory of God in the Gospel shines so brightly in upon their own Hearts that they fall into this Conceit That no man can stand before that Light which they can hold forth Melancthon's mistake at first till Experience made him wiser Hast thou a clear Knowledge of Gospel Mysteries and the word of Exhortation is with thee also so that thou art qualified to urge beseech and plead warmly with sinners on Christs behalf Take heed of this Snare lest thou think that thy Wisdom and Gifts can promote and carry on the Gospel-design on men 3. This also is check'd in the Apostles words the setting forth the beauty of the Gospel by humane Art The truth of the Gospel shines best in its bare Proposal and its Beauty in its simple and naked discovery We may observe from Church-History that still as Soundness of Doctrine and the Power of Godliness decayed in the Church the Vanity of an affected way of speaking and writing of Divine things came in Quotations from the Fathers Latine and Languages are pitiful Ornaments unto Preaching if a man design Conversion and Soul-edification And yet more despicable are all playing on words Jinglings and Cadencies which things are in all the Rules of true Eloquence justly exploded and yet some men reckon much on them But would any man think his Friend in earnest with him that would accost him in any affair with such sort of Language and Gesture 2 The Positive is in demonstration of the Spirit and of Power 1 Cor. 2.5 1. Paul preach'd so as gave a demonstration that the Holy Ghost was in him sanctifying Him This is a plain and blessed thing happy is the Minister that manageth his work so that if the hearers get not a demonstration of great Parts and Learning yet they have a demonstration of the sanctifying Spirit of God in the Minister 2. Paul preach'd so as gave a demonstration that the Spirit of God was with him assisting and helping him in his work even when he was amongst them in much weakness fear and trembling vers 3. Happy is the Minister that can preach this way he must be a depender upon assistance from the Holy Ghost 3. Paul preached so as a demonstration of the Power of the Holy Ghost was given to the Hearts of the Hearers The Spirit of God so wrought on them by his Power in and by †2 Cor. 4.2 Commending our selves to â—â—ery
they may have thereby they will give them up to be an easie prey unto the other Designers And there are two Engines that are applied unto this purpose the one is Ignorance the other is Prophaneness or Sensuality of Life Whenever either of these prevails the Experience intended must necessarily be lost and excluded And the means of their prevailing are want of due Instruction by those who are the Leaders of the People and the encouragement of Sensuality by Impunity and great Examples This is the only formidable Conspiracy against the Profession of the Truth in this Nation without whose Aid all power and force will be frustrate in the Issue And as there is a great appearance in Divine Permission of such a state of things at present amongst us so if they be manag'd by Counsel also and that those ways of Ignorance and Sensuality are countenanced and promoted for this very End that the power of Truth being lost the Profession of it may be given up on easie terms there is nothing but Sovereign Grace that can prevent the Design For the Principle which we have laid down is uncontrollable in Reason and Experience namely That the loss of an Experience of the power of Religion will issue one way or other in the loss of the Truth of Religion and the Profession of it Whence is it that so many corrupt Opinions have made such an Inroad on Protestant Religion and the Profession of it Is it not from hence that many have lost an Experience of the power and efficacy of the Truth and so have parted with it Whence is it that Prophaneness and Sensuality of Life with all manner of corrupt Lusts of the Flesh have grown up unto the shame of Profession Is it not from the same Cause as the Apostle expresly declares it comes by 2 Tim. 4 2 3 4 5. One way or other the loss of Experience of the power of Truth will end in the loss of the profession of it But I proceed unto the Instance which I do design in the Church of Rome for the Religion of it at this day is nothing but a dead Image of the Gospel erected in the loss of an experience of its spiritual power overthrowing its Use with all its Ends being suited to the Taste of men carnal ignorant and superstitious This I shall make evident by all sorts of Instances in things relating to the Person and Offices of Christ the State Order and Worship of the Church with the Graces and Duties of Obedience required in the Gospel And in all my principal Design is to demonstrate what is the only way and means of securing our own Souls any Church or Nation from being insnared with or prevailed against by Popery 1. It is a general Notion of Truth that the Lord Christ in his Person and Grace is to be proposed and represented unto men as the principal Object of their Faith and Love He himself in his divine Person is absolutely invisible unto us and as unto his humane Nature absent from us For the Heavens must receive him until the time of the restitution of all things There must therefore an Image or Representation of him be made unto our Minds or he cannot be the proper Object of our Faith Trust Love and Delight This is done in the Gospel and the preaching of it for therein he is evidently set forth before our eyes as crucified amongst us Gal. 3.1 So also are all the other Concerns of his Person and Offices therein clearly proposed unto us yea this is the principal End of the Gospel namely to make a due Representation of the Person Offices Grace and Glory of Christ unto the Souls of men that they may believe in him and believing have eternal Life John 20.31 Upon this Representation made of Christ and his Glory in the Gospel and the Preaching of it Believers have an Experience of the power and efficacy of the divine Truth contained therein in the way before mentioned as the Apostle declares 2 Cor. 3.18 For we all with open face beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord. Having a Spiritual Light to discern and behold the Glory of Christ as represented in the Glass of the Gospel they have experience of its transfoâ—ming power and efficacy changing them into the likeness of the Image represented unto them that is of Christ himself which is the saving effect of Gospel-power But this Spiritual Light was lost among men through th efficacy of their Darkness and Unbelief they were not able to discover the Glory of Christ as revealed and proposed in the Gospel so as to make him the present Object of their Faith and Love And this Light being lost they could have no experience of the power of Divine Truth concerning him changing them into his Image They could make no affecting discovery of him in the Scripture All things therein were dark and confused or at least seemed an inaccessible Mystery which they could not reduce to practice Hence those who had got the publick conduct of Religion drove the people from Reading the Scripture as that which was of no use but rather dangerous unto them What shall these men then betake themselves unto shall they reject the notion in general that there ought to be such a representation made of Christ unto the minds of men as to inflame their devotion to excite their Faith and stir up their affection to him This cannot be done without an open Renunciation of him and of the Gospel as a Fable Wherefore they will find out another way for it another means unto the same end And this is by making Images of him of wood and stone or Gold and Silver or painting on them Hereby they supposed he would be made present unto his Worshippers That he would be so represented unto them as that they should be immediately stirred up unto the embraces of Faith and Love And herein they found sensible effects unto their great satisfaction For their minds being dark carnal and prone to superstition as are the minds of all men by nature they would see nothing in the Spiritual Representation of him in the Gospel that had any power on them or did in any measure affect them In these Images by the means of sight and imagination they found that which did really work upon their Affections and as they thought did excite them unto the love of Christ And this was the true Original of all the Imagery in the Church of Rome as something of the same nature in general was of all the Image-worship in the World So the Israelites in the wilderness when they made the Golden Calf did it to have a representation of a Deity near unto them in such a visible manner as that their Souls might be affected with it so they expressed themselves Exod 32 1. Wherefore in this State under a loss of
and keep us in a sensible watchful state for just fear is made to preserve us from the hurt and danger feared XXVII He that goeth fearing and trembling to Heaven will there quickly be past all fear and doubts and heaviness for ever XXVIII When Christ for our sins was in his agony and when he cryed out My God my God why hast thou forsakâ—n me He was then nevertheless beloved of his Father And he was tempted that he might succor them that are tempted and suffered such derision that he might he a Compationate High-Priest to sufferers XXIX By how much the more the troubles and blasphemous temptations and doubts and fears of a man are grievous displeasing and hateful to him by so much the more he may be assured that they â—hall not condemn him because they are not beloved sins XXX All our troubles are over ruled by Gâ—d and it is far better for us to be at his choise and disposal than our own or our dâ—aâ—est friends and he hath promised that all things shall work together for our good Rom. 8.28 XXXI A delight in God and goodness and a joyful praising frame of soul from the belief of the love of God through Christ is far more to be desired than grief and tears which do but sweep away some dirt that love joy and thankfulness may enter which are the true Evangelical Christian temper and likest to the heavenly state Digest these Truths and they will cure you III. But if Melancholly have got head already there must be besides what is said some other and Proper remedies used and the difficulty is great because the disease makes them self-conceited unreasonable wilful and unruly and they will hardly be perswaded that the disease is in their bodies but only in the souls and will not believe but they have reason for all what they think and do or if they confess the contrary they plead disability and say we can think and do no otheâ—wâ—se then we do But supposing that there is some use of reason left I will give them yet some further Counsel and what they cannot do their friends must help them to their power which I shall add 1. Consider that it should be easie for you in your confounding troubling thoughts to perceive that your understandings are not now so sound and strong as other mens and therefore be not wiiful and self-conceited and think not that your thoughts are righter then theirs but believe wiser men and be ruled by them Answer me this question Do you know any Minister or friend that is wiser than your self If you say no how foolishly proud are you if you say yea then ask the Minister or friend what he thinketh of your condition and believe him and be ruled by him rather then by your crazed self 2. Do you find that your troubles do you more good or hurt Do they make you fitter or unfitter to believe and love God and rejoyce in him and praise him If you feel that they are against all that is good you may be sure that they are so far from the Devils temptations and are pleasing to him and will you cherish or plead for the work of Satan which you find is against yourselves and God 3. Avoid your musings and exercise not your thoughts now too deeply nor too much long Meditation is a duty to some but not to you no more than it is a mans duty to go to Church that hath his leg broken or his foot out of joynt He must rest and ease it till it be set again and strengthened you may live in the faith and fear of God without setting your self to deep disturbing thoughts Those that will not obey this counsel their friends must rouse them from their musings and call them off to something else 4. Therefore you must not be much alone but always in some pleasing cheerful Company solitariness doth but cherish musings Nor must such be long in secret prayer but more in publick prayer with others 5. Let those thoughts which you have be laid out on the most excellent things pore not all on your selves and on your distempered hearts the best may find there much matter of trouble As Milstones wear themselves if they go when they have no Corâ— so do the thoughts of such as think not of better things then their own hearts if you have any power of your own thoughts force them to think most of these four things 1. The infinite goodness of God who is fuller of Love than the Sun is of light 2. Of the unmeasurable Love of Christ in mans Redemption and of the sufficiency of his sacrifice and merits 3. Of the free Covenant and offer of Grace which giveth pardon and life to all that do not prefer the pleasure of sin before it and obstinately refuse it to the last 4. Of the unconceivable Glory and Joy which all the blessed have with Christ and which God hath promised with his Oath and Seal to all that consent to the Covenant of Grace and are willing to be saved and ruled by Christ These thoughts will cure melancholly fears 6. Use not your selves to a complaining talk but talk most of the great mercies of God which you have received Dare you deny them if not they are not worthier of your discourse than your present sufferings let not all men know that you are in your troubles complaining doth but feed them and it discourageth others Open them to none but your secret Councellours and friends use much to speak of the love of God and the riches of Grace and it will divert and sweeten your sowrer thoughts 7. Especially when you pray resolve to spend most of your time in Thanksgiving and Praising God If you cannot do it with the joy that you should yet do it as you can You have not the power of your comforts but have you no power of your tongues say not that you are unfit for thanks and praises unless you had a praising heart and were the Children of God For every man good and bad is bound to Praise God and to be thankful for all that he hath received and to do it as well as he can rather then leave it undone And most Christians want assurance of their Adoption and must they therefore forbear all praise and thanksgiving to God Doing it as you can is the way to be able to do it better Thanksgiving stirreth up thankfulness in the heart but by your objection you may perceive what the Devil driveth at and gets by your melancholly he would turn you off from all thankfulness to God and from the very mention of his Love and goodness in your praises 8. When vexatious or blasphemous thoughts are thrust into your mind by Satan neither give them entertainment nor yet be overmuch troubled at them 1st Use that reason and power that is left you resolutely to cast them out and turn your thoughts to somewhat else do not say I cannot If you
all their promises are yea and Amen in Christ 2 Cor. 1 20. The Covenant was made for his sake 't was ratified and confirmed by his death his bloud is called the bloud of the everlasting Covenant Heb. 13 20. his bloud being shed the Covenant stands good unto eternity Here is vast encouragement to lay hold upon the promises If you come to God and ask Lord hast thou not made promises of pardon to the penitent and believing promises of grace to the humble promises of satisfaction to the hungry Souls promises of joy and comfort to the mourners In his Word God answered Yea. If you farther add Lord Let these promises be accomplished for thy Christs sake the answer is Amen it shall be so they shall be all fulfilled 10. Growing in the knowledge of Christ implies a more earnest looking for his Word appearing The day of this appearing is appointed it draws very near being hastned by the Prayers and sufferings of Saints by the Sins and security of the World Yet a little while and he that shall come will come and will not tarry Heb. 10.37 If Christ were better known this day would be more longed for by the Saints Innocency will then be cleared all enemies more then conquered salvation will be perfected the whole Church of Christ with all its members glorified Col. 3 4. When Christ who is our life shall appear then shall ye also appear with him in glory Thus you see what it is to grow in the knowledge of Christ and the telling you this is indeed a directing you how to grow in this knowledge In the second place I am to shew you what properties are required in this Knowledge 1. This knowledge of Christ would grow more and more certain The Apostle speaks of Riches of full assurance of understanding to the acknowledgement of the Mystery of God and of the Father and of Christ Col. 2 2. The truths of Christ are certain in themselves the mind should understand them as most certain there should be an assurance of their certainty a full assurance of it such an assurance is a rich thing a thing of great value for 't will have a great vertue and efficacy both upon the heart and life 2. This Knowledge of Christ should more and more 〈…〉 when he sees the treasures of Wâ—sdom in Christ he should be sensible of his own folly when he views the robe of Christs â—â—ghteousness he should be sensible that his own righteousnâ—â—â— are but rags When he studies Christs fulness and Power he should be sensible of his own emptiness and weakness Finally he should see himself to be nothing when he perceives that Christ is all in all Col. 3.11 3. This Knowledge of Christ should grow more Spiritual He is not to be known after a carnal manner and therefore Popish Images are very unfit representations of him not that his flesh is swallowed up of his Divinity as Servetus dreamed but his flesh is glorified and as transcendently glorious we must now look upon him We must also know him as the purchaser and bestower of all Spiritual gifts and graces that we may be further renewed by his Spirit the Apostle â—s thâ—◠〈◊〉 be understood when â—e sâ—â—s 2 Cor. 5.16 â—â— Though 〈…〉 after the Flesh yet now henceforth know we him no more therefore if 〈…〉 in Christ he is a new Creature 4. This Knowledge of Christ should encourage to a mâ—â—◠〈…〉 upon him when we see what a sure and everlasting foundation Christ is here we should build higher and higher till the top reach Heaven there is no fear that the foundation will not bear the superstructure We may safely depend upon Christ for a lasting peace with God for perfecting the work of grace and abundant entrance into the everlasting Kingdom He that believes in him shall never be confirm did 1 Pet. 2 6. Let 〈◊〉 this Râ—lyaâ—â—e be called a â—â—lling faith but without scoffing at her let the Church of Christ be permitted to lean upon her Beloved while she is so weak as she is in the Wilderness of this World Cant. 8.5 5. The Knowledge of Christ should raise him higher and 〈◊〉 Christians estimation The more we know of him new beauties will still be discovered in him He is greater than Jonas a Prophet grâ—â—â—â— tâ—â—â— Solomon a King who was the most famous King of Israel He is altogether lovely nay he is the Angels wonder Heavens darling the brightness of his Fathers glory Here is no danger of an over value of an excessive love Therefore let the Spark be blown up into a flaâ—â— that may not be quenched by many Flouds of Water that may be too strong for Death and Hell it self to conquer Cant. 8.6 7. 6. The Knowledge of Christ should have a great Aspect upon whatever else is revealed in the Word of God 'T is a great matter to know the truth as it is in Jesus Eph. 4 21. The Apostle tells us that he desired to know nothing else but Jesus Christ and him crucified 1 Cor. 2 2. will plainly intimate that he lookt upon other things with a respect unto Christ and indeed without such a respect what knowledge can be profitable what knowledge can be comfortable Luther said In Christs Crucifâ—◠〈…〉 Theologia cognitio Deâ— There cannot be a right knowledge of God if there be an ignorance of Christ crucified 7. The Knowledge of Christ it should be operative still in a greater measure It is inexcusable to be slothful where the Master is so good the promised assistance so great the commands far from grievous and the reward eternal The better we know our Lord Jesus we shall sâ—â—â—â— him witâ— a more perfect heart with a more willing mind Obedience is reasonable pleasant necessary we should be stedfast and always abound herein Labour shall not be in vain 1 Cor. 15 58. 8 The Knowledge of Christ should cause great glorifying and joy Well may believers who have no confidence in the Flesh who worship God in the Spirit rejoyce in Christ Jesus Phil. 3 3. God in Christ is become their Father and he will not disinherit any of his Children 〈◊〉 he has adopted but they shall abide in the House forever nothing shall separate them from his love The marriage union between Christ and them shall never be dissolved Mansions are preparing for them in Heaven where there is everlasting light and pleasantness and they are fitting for these Mansions and shall not be long out of them Well may they love their Lord and believing rejoyce with joy unspeakable and full of glory 1 Pet. 1 â— In the third place the Directions follow how you may increase and grow in the Knowledge of Jesus Christ The directions are these 1. Be sensible of your remaining ignorance and how great the hindrance is how great the harm is that is the effect of it You that are the Children of light and of the day have much of night and darkness in you A perfect
day you cannot indeed expect in this world but that 't is possible that your darkness may be much more dispell'd and 't is your fault if it be not So far as darkness remains the Prince of darkness has Power the world has an advantage and there is danger of being reduced to the works of darkness The want of greater light is the cause of doubts and fears disconsolateness and confusion How little do you know of Christ in comparison of what you ought or might Are you got beyond the surface of Gospel Mysteries how far from searching into the heart of them and discerning the depths of wisdom the â—eigâ—th of love in them Hence it is that your admiration and affection are no greater You are engaged in a warfare 't is dangerous fighting in the dark especially with an enemy that fights best there You are travelling in a very narrow way the less of light is in you you will find it the more difficult to keep this way For shame be not Babes in knowledge but in understanding be ye men 1 Cor. 14 20. Let it very much humble you to consider the small progress you have made in knowledge notwithstanding the great advantages you have had of improvement 2. Compare all other Knowledge and this Knowledge of Christ together and see the vast difference in point of excellency and this will stir you up to grow therein The Philosophers of old how restless were their minds how endless their inquiries the farther they went the more they were puz'led and after long study they came to understand that they fully understood nothing That Wise King of Israel after he had diligently employed his large understanding about humane knowledge he cryes out as a man exceedingly vexed and disappointed Eccles 1 18. In much Wisdom there is much grief and he that increases knowledge increases sorrow But the knowledge of Christ is of another nature He that rightly understands the Lord Jesus understands how to have his guilt removed his heart renewed his conscience calmed his Soul secured and that for ever This knowledge is not a vexation but a satisfaction to the Spirit both because of its certainty and because of the superabundant grace and fulness in Christ who is known Here it may truly be said Intellectus est in quiete the better Christ is understood the more the Soul that understands him is at rest 3. You must not lean to your own parts and understandings Men of the greatest natural capacities have been men of the greatest mistakes and the foolest errours and herein they have embraced for the truths of Christ and the reason is because their hearts being proud God thwarted them and their pride blinded them In your ordinary secular affairs 't is not safe to confide in your own wisdom but even here you are to acknowledge God Certainly then when searching into the Mysteries of the Gospel you must be sensible that the sharpest understanding has need of illumination from above You must indeed be fools that you may be wise 1 Cor. 3 18. A sight of your folly and weakness must make and keep you very humble Such the Lord has promised to guide in judgeâ—â—nt and to teach his way Psal 25 9. 4. Heedfully attend to the word of the truth of the Gospel this is the great means to infose and to increase the knowledge of Christ 'T is called the word of Christ Col. 3 16. Let the word of Christ dwell in you richly in all wisdom Because Christ is the Author of it and the principal subject therein treated of The Gospel informs you of his Natures divine and humane of his Offices Prophetital Priestly Kingly of his benefits justification adoption regeneration strong consolation and such like Conarer in animos summâ vi inserere infigere infulcire amorem amorem autem imo vero ardorem potius literarum verè Sacrarum Conarer ad legendum illas extimulare ad perscrutandum animare ad medirandum nocturrâ versandum manu versandum diurnâ ad insenescendum aâ— immoriendum denique quanta maximâ possem vâ—â—â—mentiâ inflammare Mart. Dorpiuâ— De laud. Pauli p. 6. The Gospel informs you what he did what he suffered and how he eyed his Churches good in both It informs you where Christ is gloriously present in the highest Heavens where he is graciously present he walks in the midst of the Golden Candlesticks and accompanies his own institutions with a mighty and gracious efficacy Oh study this Gospel more take it in at your eyes by reading it at your ears by hearing it nay receive it into your very hearts the Gospel is that which brings you to the knowledge of Christ and so makes you wâ—fe unto Salvation 5. Look unto Jesus himself for in him are had all treasuries of Wisdom and Knowledge Col. 2 3. The Sun is seen by its own light the knowledge of Christ is derived from himself He is the greatest and best of Prophets who teacheth like him He not only reveals the things of peace but also gives the power of spiritual discerning 't is from Him that we have the Ey-salve to make us see Prov. 3 18 and the more of this Ey-salve we see the clearer What kind of Master would that be that were well skilled in all sorts of learning and were able also to give parts and capacities to all his Scholars that they might be all excellent Christ is such a Master as can give subtlâ—â—y to the simple and reveal those things to babes which are above the wise and prudent of the world 'T is said of Jesus that He opened the Disciples understandings thâ—t they might understand the Scriptures Luk. 24.45 There was good reason why the Apostle should wish that the Lord Jesus might be with Timothy's Spirit 2 Tim. 4 22. that he might be better instructed and that he might be a better instructer 6. Cry for more Knowledge and eye the promise of the Spirit of Wisdom and revelation The Psalmist who was wiser then his enemies that understood more then his teachers that had greater understanding then the Ancients Psal 119 98 99 100 how often and how earnestly does he cry to be taught of God v. 33 34. Teach me O Lord the way of thy Statutes and I shall keep it to the end give me undâ—rstanding and I shall keep thy Law yea I shall observe it with my whole heart He that has the greatest measure of knowledge has reason to beg for more And â—hat which is an encouragement to prayer is the readiness of the Father of lights to give Wisdom liberally without upbraiding and likewise the promise he has made of his Spirit who is styled by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of wisdom and revelation Eph. 1 17. The Spirit searcheth all things even the deep things of God these are the truths of Christ in the Gospel and the Spirit reveals them which also could more have entred into the heart of men 1 Cor. 2
the more weighty and momentous affairs of their Dominions and leave things of smaller importance to their inferiour Officers But this is not the manner of the God of Jacob nor doth he count his care of the meanest and most minute beings to be any reflexion upon him unless it be of honour and glory Therefore he expresly tells us in his Word that the young Lyons seek their meat of God that he giveth to the Beasts their food and to the young Ravens when they cry He cloathes the Lillies and Sparrows are not forgotten by him not one of them falls to the ground without him the vâ—ry hairs of our head are numbered he knoweth our wanderings counteth our steps and puts our â—â—ar into his Bottle And what dishonour can all or any of this be to him is it possible that his doing so should render him cheap to the children of men nay it is not enough to commend him to all wise and thinking persons that he is so great a God as that he can extend his care to so many millions of Objects and so graciously condescending as to look after the lowest of the works of his hands Surely since iâ— was not unworthy of his divine Power to make the meanest Creature it cannot be unworthy of his goodness to maintain and order it If his eternal Power and Godhead are clearly seen in the things that are made then his goodness doth likewise display it self in providing for them and his wisdom in Governing and directing them It is true he humbles himself when he beholds those things which are above much more when he regards those that are here below but that humbling of himself is glorifying of himself and it doth deservedly commend and endeare him to his People Psalm 36 6 7. O Lord thou preservest man and beast how excellent is thy loving kindness 5. Lastly Our God is abundant in mercy and goodness He is the Father of mercies and a God of compassions and as that doth render him fit to Govern the world so it may work in us an assurance that he doth and will do it Shall we fancy him like unto the Ostrick concerning which it is said Job 39 14. That she leaveth her Eggs in the Earth and warmeth them in the dust and forgetteth that the foot may crush them or that the wild beasts may break them she is hardned against her young ones as if they were not hers Thus to do is utterly inconsistent with the divine goodness to fancie such a thing of God would be to blaspheme him He hath a love and kindness for the works of his hands as such and that will carry him out to a caring for them and ordering of them The world will love its own and doth not God much more A good Prince who is the Father of his Country and deserves that name will to the best of his skill guide and rule his Kingdom at the helm whereof Providence hath placed him that his own honour and his peoples welfare might be secured and promoted That man deserves not the place nor name of a Master who neglects to make provision for his own Family and keep up order in it That is an unnatural Father unworthy indeed to be called man who doth not according to his best knowledg and abilitie mind his children and Govern them Now tampius nemo tam Pater nemo none is so good as God none such a Father as God no love comparable to his love All that love which may be found in the Creatures is but a drop from his Ocean a spark from his flame and as I have said all the world is his own and all that is therein the works of his hands He built this huge and stately Fabrick and he furnished it with all its Inhabitants from the highest and most glorious Angel to the meanest and most contemptible Insect and how can we possibly think otherwise but that the pitty and love which he hath for the works of his own hands will draw out his wisdom and power and care for the ruling and directing of them For any one to deny this care nay to hesitate about it would be an unworthy base disparagement dishonour and affront to him The third thing we have to do is to shew how our belief of Gods Governing the world may support us in all worldly distractions this is a great question very seasonable and of singular use and that we may draw out the sweetness of this truth and fetch comfort from it we must consider these following particulars 1. Gods accomplishment for the work 2. The extent of his Government 3. The properties thereof 4. Several things relating to the Church and its living Members First God is most fit and accomplished for this great work It is indeed a business too hard for a Creatures hand to dispatch and a burden too heavy for a created shoulder to bear up under some ambitious Princes have been and are said to be aspiring afteâ— an Universal Monarchy which they never did nor never shall attain it is bigger than their graspe a thing too high and too hard for them And indeed those Princes which rule well and mind their work and duty find the Crowns which they have are lined with cares enough to make their heads ake and their hearts too sometimes But to Govern the world is a thing utterly impossible to a created Being not only to the wisest man on Earth but also to the highest Angel in Heaven None can Govern the whole world but He that did create it Creation is peculiar to God the greatest Angel cannot create the smallest spire of grass nor a contemptible flea no not the least atome The most minute drop of being can proceed only from him who is the Original and Fountain of all Being So the Government of the whole world is peculiar to God because there is so much contraritie in it so many antipathies things lye so cross men have unruly passions they interfere in their several interest and while they are carrying of them on quarrel and jossle one another and who but God can order all and direct them to most noble and excellent ends who but God can take these several scattered sherds and unite them together in one curious and amiable piece of workmanship who but God can take these jarring discords and turn them into an admirable and delightful harmonie That God is perfectly accomplished for the work so that he can not only do it but the doing thereof will be no pain nor trouble to him may thus appear 1. He is an immense Being Heaven is his Throne and the Earth his footstool Those that have many Irons in the fire business scattered up and down must needs suffer some of those Irons to cool some of that business to lye by neglected because they themselves are confin'd and limited Creatures Some things may be amiss and out of order under the Government of the most prudent and pious Prince
Exchequer and stick at no pains no expence Isa 43 4. Since thou wast precious in my sight thou hast been honourable and I have loved thee therefore will I give men for that and people for thy life God loves the gates of Zion more than all the dwellings of Jacob and the dwellings of Jacob more than all the Tents and Palaces of wickedness and more than all the Thrones of iniquity that frame mischief by a Law for these shall have no fellowship with him He loves one Saint more than he doth ten thousand ungodly wretches with whom he is angry every day and his poor Church more than all the world Christ preferres his little flock before the hugeherds and droves which the Devil will have fall to his share And since this God who is so much your Friend gouerns the world sit down and think how much you may expect from him nay what good is there which you may not expect 4. God hath especially charged himself with his Church and People as a good King looks upon it as his duty to study and promote the weal and comfort of all his Dominions and all his Subjects but in a more particular manner the happiness of his Consort and Children and favourites There is as I have shewn you a general Providence of God which extends it self to the whole world and for which all things fare the better but besides that there is a special Providence exercised about the Saints of whom he is as tender as the apple of his eye Next to his own interest that of his People lyes closest to his heart and doth most engage his thoughts Others are under his eye which runs to and fro through the Earth but these are under his wing Doth God take care of Oxen yes that he doth and of Asses too and of young Lyons and Wolves and Bears and Tygers and all the Beasts of prey but he takes another manner of care for his Lambs and his Dove in the clefts of the Rock and in the secret places of the stairs You read and rejoyce when you read 1 Tim. 4 10. That he is the Saviour of all men but especially of those that believe They are his peculiar people and so the objects of his peculiar care whatsoever God doth he minds them and whoever are neglected and left to shift for themselves to be sure they shall not What! Noah drowned in the waters of deluge or Lot burnt with Sodom and Gomorrha and the Cities of the plain No no it could not possibly be Noah must be secured in the Ark before the windows of Heaven were opened and the Fountains of the great deep were broken up And Lot must be arrived at Zoar the City of his refuge before the storm of Fire and Brimstone could fall Zion is engraven upon the palmes of Gods hand and her Walls are continually before him 5. God hath already done great and marvellous things for his Church and People not only being at charge upon them in the ordinary way of his common Providence but likewise putting forth extraordinary and magnificent acts whensoever their case did call for them Miracles have been nothing to him at such a time he hath not only wrought one or two but multiplied them there hath been a series of them as if he counted them cheap His arm hath awakened and put on strength and also put forth strength No less than ten wonderful plagues did he send upon that proud King Pharaoh Israels cruel oppressor and rather than he should not have let them go I question not but he would have sent a thousand more And if after they were gone Pharaoh would pursue them God would make for Israel a way through the Sea and for Pharaoh and his host a grave in it The course of nature was for a while stopt and the Sun made to stand still upon Gibeon and the Moon in the Valley of Ajalon that his People might avenge themselves upon their enemies Clouds have showred down Manna upon them and flinty Rocks as hard and dry as they are have powred out water And though such kind of works have not been performed in the latter days yet God in them hath not left himself without witness neither is his arm shortned nor hath he lost his old wont Miracles are as easie to him now as they were formerly and if need were he would do them But besides them consider these three things which God hath done all along 1. He hath in all times preserved and kept up a Church in the world though Christ hath but a little flock and that is encompassed with ravenous Wolves yet he hath always had a flock When all flesh had corrupted their way there was a Church in Noahs Family When Israel had generally perverted their way and turned aside to abominable idolatry there were still reserved seven thousand faithful worshippers that had not bowed the knee to Baal In the thickest darkness and most furious rage of Popery there were those that owned and pleaded and suffered for the truths of the Gospel The four mighty Monarchies of the world have been shaken down and broken into shivers but the Kingdom of the Lord is an everlasting Kingdom and his Dominion is from generation to generation The Church indeed hath not been always alike conspicuous nor hath it always been in the same state of purity peace and prosperity but it hath always had a being Christ was never without some militant Subjects nor his truth without some faithful witnesses two at least 2. God hath employed Angels for his Churches comfort and advantage who knowing it to be the will and pleasure of their great Creator do most readily comply and cheerfully obey As the gates of Hell set themselves against it so doth the Host of Heaven engage for it Heb. 1 14. They are all ministring Spirits sent forth to minister for them who shall be Heirs of Salvation When the Prophet Elisha was in some danger from environing enemies the Mountain was immediately garrisoned with Horses and fiery Chariots that came in to be his guard They have it given them in express charge to bear the Saints up in their hands and to encamp round about them and may not this be a singular comfort to believers what though they be the objects of Hells envy and Earths malice yet they are Gods darlings and Angels charge And whatsoever work Angels have to do for them they not only dispatch it faithfully but delight to do so 3. God hath turned all things to the Churches advantage so that it hath not been a loser in the upshot from what corner soever the wind hath blown it hath done Christs garden a real and sensible kindness both the North and the South wind have made spices to flow forth You know what Paul saith Rom. 8 28. All things work together for good to them who love God that are called according to his purpose Comforts and crosses too mercies and judgments too Sunshine
obstruct this work of Regeneration that either of the other Extreams have 2. Another Requisite to our eternal happiness is a progress in this way of Life by maintaining an holy and heavenly conversation God hath said let who will or dare contradict it Heb. 12.14 Follow peace with all men and holiness without which no man shall see the Lord. This Holiness of heart and Life consists in our fiducial dependance upon Gods Promises and in a sincere and hearty respect to all Gods Precepts in the making the Word of God our Rule and the Glory of God with the Salvation of our Souls our main and ultimate end and this in the whole course of our Lives and Conversations This is that Trade of Godliness in which we must be exercising our selves whilst we live if we design to be really happy when we die Now a middle worldly Condition considering our present Case is the most advantageous and hath the fewest hinderances for our driving on with success this Trade 1. A man under the Extream of Poverty destitute of necessary Provisions for the supply of this Life and yet suppose him a godly man Psal 37.25 such a Supposition may be made though David tells us I have been young and now am old yet have I not seen the righteous forsaken nor his Seed begging Bread From whence some though I judge upon a mistake would conclude that extream Poverty so as to be reduced to Beggery is a Condition that God never exposes his Children to But thus to say would doubtless be a condemning of the generation of the righteous one thing which God abhors some of whom in all Ages have been brought to such great straights that they have been necessitated to beg or starve And we read of some that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.37 destitute afflicted tormented of whom yet the world was not worthy So that I rather approve of that Sence of the foregoing Text which confines it either to Davids Experience in his time or rather to lay the Emphasis of the Matter upon the Word forsaken When Paul gives us a Catalogue of his Distresses he puts in this as an alleviation of his Troubles 2 Cor. 4.9 Psal 37.24 Persecuted but not forsaken which Sence also sutes best with the Context Though he fall he shall not be utterly cast down for the Lord upholdeth him with his hand Now supposing a Child of God under the Extream of Poverty though de jure this ought not yet de facto it does prove very prejudicial to this Trade of Godliness and this many times several ways sometimes it does necessitate them to absent themselves from those outward means and those Soul quickning Opportunities which others enjoy whereby their hearts might be kept up warm and lively for God Are there not many at this day whilst you can spare so much time as to come hither in a morning to gather up this heavenly Manna that falls at your doors who are forced poor hearts to be hard at their Labours and that to get Necessaries for themselves and Families Sometimes though that is sad I confess are they overpowered by temptations to use indirect means for the relieving their wants which upon a review make sad work in their Consciences and set them many degrees back in the way of holiness Sometimes they are so dispirited with the weight of their Burdens that they are almost totally uncapable of doing any thing in their general or particular Callings not knowing how to pray nor how to work Oh the Temptations that such poor Souls are under to Distrust to Murmuring and Repining to Unthankfulness and Discontent every of which are very prejudicial to the life of Holiness 2. Consider the other extream riches Suppose a man to be great and in the main good and godly too a rarity but withal a singular blessing to the ages and places in which they live alass how difficult is it for such to thrive in Godliness when they are under the bright rays of worldly prosperity do we not too often sind that riches prove to a godly man what the Ivy doth to the Oak which indeed may seem to adorn it and set it forth more speciously to the eye of the beholder but sucks out that sap and nourishment that should feed and nourish the tree and if not timely look'd to may endanger its life few if any have been the better for their being rich but too many have been the worse What Temptations are such daily encountering with to carnal pleasure and sensuality to sloth and fleshly ease to pride and ambition all which so far as they are indulged prove to the detriment of serious religion how apt are such to be flattered nay even by good men to be cryed up as none such in their age if they speak but now and then a few good words and shew a little countenance to religion when upon a strict view it may be they have very little if any thing at all of the power of godliness which have given occasion to that unhappy saying that a little Religion goes a great way with great men whenas in truth that which might pass for great Religion in persons of an inferior condition should be esteemed but little in those whom God hath fixt in a higher orb and so are under greater Obligations from God and in a greater capacity of bringing more honour unto God 3. Another requisite to our eternal felicity is not only a progress Finis coronat opus Mat. 10.22 Rev. 2.10 Heb. 10.38 but a perseverance in the way of Faith and holiness to the end and that against all Temptations and Oppositions from within or from without he that endureth to the end shall be saved and be thou faithful to the death and I will give thee a Crown of Life again if any man draw back my soul shall have no pleasure in him From all which you may conclude the necessity of Perseverance to salvation Now though a security from final and total Apostacy is the undoubted priviledg of Gods Elect and truly called ones 1 Pet. 1.5 such shall be kept by the power of God through Faith unto salvation yet such may and many times do in an hour of Temptation such an hour as this is in which God hath cast our lot fall fouly to the great dishonour of God and discredit of their profession to the hardening the wicked in their sin and wounding of their own souls and to the interrupting their peace and comfortable Communion with God many Christians may and do fall to the breaking of their bonds and like Eutychus who fâ—ll from the third Loft and was taken up for dead though Paul told them Acts 20.9 10. 1 Sam. 4.18 trouble not your selves for his Life is in him but they shall never fall as Ely did Of whom 't is said he fell backward to the breaking of his neck and the loss of his Life now a middle condition in
industry bless thee in thy Basket and thy store bless God for it and as you but now heard labour to honour God with what thou hast but covet not inordinately these things Heb. 13.5 Be content with such things as you have for he hath said I will never leave thee nor forsake thee 3. Seeing Providence hath placed you in that condition which is truly most eligible labour to answer it and evidence it to be so by your proficiency and progress in Holiness and Godliness I suppose thee at present to be in the way of Life if you be not whatever your Condition is whether in a poor rich or middle Estateâ— let me say to thee as the Angel said to Lot Gen. 19.17 Escape for thy life look not behind thee neither stay thou in all the Plain escape to the Mountain the Rock Christ Jesus lest thou be consumed But if thou art got into Christ then let me say As you have received Christ Jesus the Lord Col. 2.7 so walk ye in him rooted and built up in him and stablished in the Faith c. And remember thou in thy Condition hast fewer Hinderances and Temptations and more Helps and advantages from the very worldly condition that God hath set thee in Up and be doing and the Lord be with thee Quest How may we Graciously improve those Doctrines and Providences which transcend our Understandings SERMON XVIII ROM XI XXXIII Oh the Depths of the Riches both of the Wisdom and Knowledge of God! How unsearchable are his Judgments and his Ways past finding out IN this Chapter the Apostle discoursing about the great Point of Election and Reprobation comes to an Instance in Gods wonderful Providence towards Jew and Gentile The Jews who were formerly Gods People are now under Unbelief and the Gentile a stranger to his Covenant hath now obtained Mercy This Doctrine and Providence of God both together doth fill the Apostle with Admiration and this Admiration breaks out into these words Oh the Depths of the Riches both of the Wisdom and Knowledge of God! How unsearchable are his Judgments and his ways past finding out In this Text therefore we have exemplified our Subject in hand thus There are Doctrines and Providences which transcend our Vnderstandings Wherefore I shall first offer some Demonstrations by proposing to you some of those Doctrines and some of those Providences and then shall come to shew How they may be graciously Improved I will begin with the Doctrines 1. That there are some Doctrines contained in the sacred Scripture which transcend the largest create Capacity will with much conviction appear to any that will with any intention of mind fix their thoughts on those Doctrines which I single out and insist on 'T is true there are some Doctrines so plainly reveal'd in Scripture that he that runs may read 'em especially such as do principally concern Salvation but even these contain in them somewhat extraordinary and surprizing there are some necessary Points so plainly revealed in Holy Writ that to be acquainted with and believe the Scriptures and yet not believe the Truth of these is impossible but then there are also other Points which as they are not very clearly reveal'd so they are so deep and profound that the framing distinct Conceptions of them is beyond our reach Though we may be satisfied that 't is a Truth yet we cannot comprehend how it should be there is somewhat that lies deep out of our view which after the utmost study cannot be found out Not that Gospel-Truths contradâ—ct our soundest reasonings but do transcend them There is a great difference between these two viz. a Contradicting and a Transcending our Reason What contradicts our Reason is not it cannot be received by us but what transcends may yea in many cases must be entertained and embraced That what contradicts our Reason is not to be received nor can it be a part of true Religion is manifest in that whatever is so has nothing of Reason in it 't is unreasonable and rather suted unto the nature of Brutes than unto that of Men which is Rational True Religion is designed for the regulation of the Rational Powers in their Actings and Exercises and therefore must be somewhat agreeable unto Reason and not what is contrary unto it What is contrary unto Reason must be rejected and by no means embraced as a part thereof In like manner all Contradictions must be exploded as unreasonable God lays no man under the Oligation of believing what cannot possibly be true and our soundest Reason assures us that to believe Contradictions is to believe what cannot be true But though what is contrary to Reason must not be received as an Article of our Creed yet what transcends it may What is above our Capacities may be true and from God though what is contrary unto our Reason is not true nor can be from God On this Distinction I do the rather insist as well to obviate what is suggested by Papists and others who receive for Articles of their Faith what is contrary unto right Reason as to anticipate the Socinians Objections who will believe nothing that transcends our scanty and narrow Capacities That this may be the more plain and convincing before I proceed to shew what are some of those Mysterious Doctrines which transcend our Intellects I will acquaint the Reader with some Notions received by many which being contrary unto our clearest and surest Reasonings are not to be improved but rejected I 'll mention but some 1. Transubstantiation 2. Merit quod Justitiam commutativam And 3. A Physical transition of Sins actually inherent in us from us unto Christ and of Christ's Righteousness unto us All which are to be rejected as Notions contrary to our Reason I. Transubstantiation A Doctrine asserted by the Papists to be contained in Holy Writ but really not so By Transubstantiation is meant the turning of the Elements in the Lords Supper into the very Substance of Christ's Body Though the Accidents which are proper unto Bread and Wine distinguishing them from every other Being be there yet the Substance of Bread and Wine the only Subject of the proper Accidents is not there That is 1. The Proper Accidents of Bread and Wine are Common unto these Subjects and a Humane Body which is a Contradiction 2. These Accidents namely the Colour and Taste of Bread c. whose whole Existence is Inexistence in a Subject do exist even when they do not inexist namely when they pass from the Bread unto Christ's Body Moreover the Body of Christ is asserted to be bodily under these Accidents even when there is not any one Accident proper unto an Humane Body These and many other Contradictions must be received as true if you will with the Papists put the Doctrine of Transubstantiation into your Creed But as this Conceit of theirs has not the least countenance of Scripture so 't is contrary unto our Reason as well as Common
we are as much at a plunge so that on the whole we see in the Decree of Reprobation somewhat Mysterious and Profound there is in this Doctrine somewhat that may raise our greatest admiration but can never be by vain Mortals comprehended for what of goodness in destinating those who were in a state of Holiness and Innocency unto Sin and Guilt or what of Righteousness in the giving the Innocent a Law and making them contrary to their innate holy propensions Transgressors of that Law or how does the Sincerity of God appear in the offers of Eternal Life to Adam on his Obedience even when his Disobedience was determined and inevitable This shews that there is somewhat above us in this Doctrine and that although there is nothing in this Point contradictory nor contrary to our Reasons yet there is in it somewhat that transcends it 4. The Doctrine about the Transient Acts of God whereby the Execution of the Decree is compassed falls next under consideration The Decree which is but an Immanent Act in God does not put the thing decreed into Being that is done long after by some Transient Acts. The Decree is from Eternity the Execution only in Time The Decree is but an internal purpose about what God will do in time which Decree in the time appointed being executed the thing decreed is then put into Being the which cannot be done without the Physical Influence of God This is true of every Decree whether that of the Worlds Creation its being destroyed by the Flood or by the last Conflagration The Decree of all this was eternal but the Execution in time The World is first created then after some hundred years the Deluge and although some thousand years have past yet not burnt The same of the Decree that some shall be glorified which does necessarily presuppose that they must be first in Being before the Decree of their Glorification can be accomplished 'T is naturally impossible that what is not actually in being should be actually the Subject of Glory or any thing else Moreover if we will believe what the Spirit says Rom. 8.30 they must be first effectually called and then justified and so through the sanctification of the Spirit be prepared for the Glory There is an Order to be found in the Execution of the Decree which is but according to the eternal Counsels of the Divine Will An Illustration of this we have in Man who may purpose to do many things in time his internal purpose to do the thing may be long before the time appointed and there is an Order to be observed in his purposes he purposes that one thing shall be first done and after that another as is best discovered by what he does The which being so we cannot argue that such a man purposing to give his Child an Estate when he arrives unto the Age of one and twenty that therefore 't was actually given some years before the like as to the point of Election God determined the Justification Sanctification and Glory of some Gods purpose was from eternity but he did then but purpose that this should be in time and that Sanctification should as necessarily precede the Glory as Justification be ordine Naturae before his Sanctification and therefore 't is absurd to argue God decreed their Justification from Eternity therefore they were justified from Eternity God decreed that they should be first called and then justified and therefore as Sanctification must be before Glory and Justification before Sanctification even so Effectual Vocation must be before their being justified so that although Paul be an elect Vessel yet he is not actually justified before he is effectually called These things are plain Truths but yet how to comprehend the ways of God in bringing these things to pass is beyond our Capacity and that this is so I will evince Among the Learned there are great Contests about the Modes of Divine Operation All grant that the Decrees would have remain'd unexecuted had not God by some Transient Acts put the Decree in being and that this must be considered to be done by some Physical Efficiency of God is acknowledged by all 'T is true the shewing How this Physical Efficiency doth contribute toward the execution of the Decree is difficult especially as to the causing such Acts as are clothed with vicious modifications where what is Physical in that Action is acknowledged to be from the Efficiency of God but whether the Divine Efficience be Mediate or Immediate is controverted between the Durandists on the one part and all the rest of the Schoolmen generally on the other but if Immediate whether antecedenter concomitanter or consâ—quenter is warmly debated by the rigid Dominicans Scotists and Molinists each of these three Factions differing from each other and casting in one anothers way insoluble Difficulties 'T is true the moderate Dominican such as Medina Dominicus à Soto and some others do in my Opinion give the best satisfaction in the stating these Controversies for they assert That we must distinguish between what is Natural and what is Moral in a sinful Action and that the subject Matter of the Vitiosity of a sinful Action is somewhat Natural that all the undue Modifications of it are Moral and included in the Formality whence they proceed to conclude That what is meerly natural in a sinful Action is from God a Notion no one will deny but what is Moral and Vicious in it or that Undueness that is the foundation of the sinful Relation considering Sin with reference to the Law whereof 't is a Transgression is from Man This seems to be clear enough only there still remains somewhat insoluble for whoever looks well into this Controversie will find that in the sinfulness of some Actions there is somewhat Positive what else is the Conversion or Termination of a Natural Act on an undue Object or the undue Determination of this Act on a due Object It must be acknowledged That Sin does not only result when the Act is about an undue Object but also when about a due Object if unduly conversant about it e. g. In the Hatred of God the Object of this Act is undue but as for inordinate Love to Father or Mother the Object of Love in this Case is not undue but from the Intension of the Act doth the Sinfulness result which Intension is somewhat Positive but whether it must be considered as somewhat Natural or as somewhat meerly Moral or Mixt partly Natural and partly Moral is beyond me but if not meerly Moral it must be from God and so God must be either the Author of Sin or the foundation of this Relation must not be considered to be included in the Formality of Sin that is the intension of the Act though inordinate and undue is not sinful By which it is manifest that if we consider the Controversie there is somewhat above us in the fairest stating it much more so in the other Accounts that
old and are mighty in Power their Seed is established in their sight with them and their Off-spring before their Eyes their Houses are safe from fear neither is the Rod of God upon them they are not in trouble as other men namely as the Godly neither are they plagued like them Surely there be some just men unto whom it happeneth according to the work of the wicked again there be wicked men unto whom it happeneth according to the work of the Righteous All which does plainly shew that no man can find out the work that is done under the Sun though a wise man seek to know it yet shall he not be able to find it though there may be some seeming Solutions given yet still somewhat will appear insoluble and to transcend our Understandings Having thus shewn particularly That there are some Doctrines and Providences which transcend our Understandings i. e. they are so deep and profound so high and much above Us that we may all with the Apostle cry out O the depths of the Riches both of the Wisdom and Knowledge of God how unsearchable are his Judgments and his Ways past finding out I say having shewn thus much I will now proceed to shew How we may Graciously improve these Doctrines and Providences In doing which I will attempt to be as plain and practical as I can The IMPROVEMENT That we may Graciously improve these Doctrines and Providences we must consider what may be offered towards the quieting our Minds the establishing our Faith the silencing the foolish Arguings of our corrupt Hearts and the humbling our selves May our Minds be quieted and our Hearts established in the Truth may the vain Arguings of corrupt Hearts be silenced and we brought to an humble deportment in all our Conversation towards God notwithstanding all these difficulties that are so transcending the Improvement will be great I will therefore distinctly handle these Particulars shewing That the very Transcendency of these Doctrines and Providences call for these several Improvements IMPROVEMENT I. The First Improvement must be an Essay for the Quieting the Mind The Transcendency of these Doctrines and Providences the insuperable Difficulties in them do generally perplex the minds of men we cannot comprehend the deep things of God and are therefore troubled our Minds are greatly disquieted within us The first Improvement then that we must endeavour to make of these Transcendencies is to get the Mind into a quiet calm and sedate Frame For which end I will even from the Transcendency of these things propose some Considerations CONSIDERATION I. The first Consideration for the quieting our Mind is this That even in these Transcendent Doctrines and Providences we may behold the footsteps of Gods Transcendency and incomprehensible Greatness whereby we are engaged to conclude they are of God The which is so admirably ordered that we may see that they are suted and adjusted unto the Make of Man for his Good When I consider the Transcendency of God the Infinity of him in every Perfection I cannot but be abundantly satisfied to behold the footsteps and impresses thereof in the things that are before me especially when I also find that all is so excellently well suited to man for his Good that as God makes a Display of his Glory so he doth discover the greatness of his Goodness even unto us This great and mighty God making Man for Himself for his own Honour and Glory cannot glorifie Himself by Man but in a way like Himself that is in a way infinitely above us in a way that transcends our narrow Understandings whence 't is that all those Revelations or Doctrines that are with reference to this great End as are all the Mysterious Doctrines of our Religion and all those Providences that contribute to the bringing it to pass are so much above us 'T is true God did not only design his own Glory in these Transactions with men but also our Good and therefore 't is that those Doctrines and Providences that are adjusted to these Ends are in some respect suited to our Capacity how else could they be for our Good If in all respects they should be infinitely above us we should not be able to apprehend any thing of them and then they could be of no Use unto us and as they are suited to our Capacity even so they are such as bear on them the Signatures and Impresses of that great God from and by whom they are and for whose Glory designed If we believe that there are any Transactions between God and Man we must entertain this Opinion concerning these Doctrines and Providences that are designed for the bringing them to pass They must be so manifest and obvious unto us as to direct us concerning what is necessary to be done on our part towards the obtaining the great Ends and also such as bespeak them to be of God i. e. there must be somewhat in them so high and profound as to be beyond us Whoever will but intensely observe the things that are before us whether in the Natural or Moral World will find somewhat plain and within our compass and other things to us dark and obscure transcending our understandings the which is to shew that all things that proceed from God are designed both for our good and the illustrating the Glory of him from whom they proceed They are designed partly for our Good and therefore partly within our compass they are also intended to shew forth the Glory of God and therefore in them there is somewhat infinitely above us transcending our Capacities the which being so 't is not very difficult to shew what Improvement we may make of what transcends us Yea we may hereby learn to make as gracious Improvement of what is obscure as of what is more plain and obvious For hereby to the great satisfaction of our Souls we see much of God in these Doctrines and Providences Their Transcendency is a Demonstration that they are of God 'T is remarkable that in the most Mysterious Doctrines and Providences there is somewhat apprehensible by us enough to oblige us to conclude that there is no Implication in the Doctrines nor any Inconsistency between one and another They are not contrary unto our Reasons neither are the Providences such but that what difficulty soever about them lies before us they are not unworthy of God only we cannot see how without all scruple to satisfie our selves concerning some things of â—â—â—fer moment with relation unto them We cannot say that the Doctrines and Providences are such as in their own nature are uncapable of a Solution but this only we can say we know not how to solve them There is somewhat in them that is above us the which does but shew that they are from God If the Doctrines and Providences had been in all respects plain and obvious how could it appear they had been of God surely what things soever are in all respects easily within our compass
great Truth and if duely weighed will afford relief to such as are perplexed with the profoundness of some Doctrines c. For by this t is manifest That the Mysteriousness of the Doctrines the surprizing manner in which they are reveal'd the difficulties about the Hebrew Points and some Instances in Chronology the various Readings and the like they all serve as a spur to our Faith and a furtherance to our Salvation We have Arguments enough to convince us of the Truth of Scripture the certainty of a divine Providence and therefore we ought not to be unbelieving though we meet with some Difficulties that our Reason cannot overcome This should satisfy us that how great soever the difficulties may be how far soever they transcend our Understandings yet there is in 'em no Implication and if so they are in themselves reconcileable and although finite worms are not acquainted with the true Methods of Conciliation yet God who is Infinite in all perfections is These difficulties should not in the least stumble our Faith but rather engage us to be the more strong in believing 2. As by Faith we behold the Accomplishment of the Promises which are not comprehended by our Reason and can thorough the Mysteriousness of Doctrines and Providences see that they are of God so by Faith we are enabled to put our trust and Confidence in God even when under the darkest Dispensations Faith never appears so much in its lustre as when the greatest difficulties lie before it Then t is that the Believer puts his trust in the Power Wisdom Mercy and Faithfulness of God when under the obscurest Dispensations When there are some difficult Appearances in the Sacred Scriptures that relate to some Doctrines and when some Providences seem to be contrary to the discoveries that are made of God's Faithfulness c. then 't is that our Faith appears in its beauty for thereby we shew the just apprehensions we have of God's Power Wisdom Mercy and Faithfulness That God has promised to extend his Compassions to Believers that he will order all things to work together for their good is evident enough in Scripture but yet notwithstanding this all things seem to be against them they are afflicted and under sore temptations they lose their temporal Estates are deprived of their Liberty are sick weak and in great distress several thwarting Providences attend them all things are seemingly against them thus it was with good old Jacob he is bereaved of his Children Joseph is not Sâ—meon is not and Benjamin must be taken away All these things sayes he are against me Gen. 42.36 But yet this was the time for Jacob to exercise his Faith as he did in the following Chapter ver 14. q. d. The Lord Almighty be with you with him I leave you to him I commit my Concerns if I am bereaved I am bereaved i. e. the will of the Lord be done Thus it was with Job God had suffered the Tempter to break in upon him God himself seemed as if he was resolved he should die and yet then could Job say Though he slay me yet will I put my trust in him Job 13.15 So with Habakkuk chap. 13.17 18 19. Although the Fig-tree shall not blossom neither shall fruit be in the Vines though the labour of the Olive shall fail and the fields shall yield no meat though the slocks shall be cut off the Fold and there shall be no herd in the stalls yet will I rejoyce in the Lord the Lord God is my strength he will make me to walk in mine high places Many other Instances might be given all which concur to evince That then is the time to put our trust in the Lord when we are in the dark and can see no light when there are in the Providences of God somewhat above us that we cannot reach unto then 't is that we are to look unto a Rock that is higher than our selves then are we called to put our trust in the Wisdom and Mercy and Faithfulness of him who hath promised to be with us to uphold and support us as said David At what time I am afraid I will trust in the Lord for though my Heart and my Flesh fail yet God will be the strength of my heart and my portion for ever On the other side when at the sight of the prosperity of the wicked the Believers feet were almost gone and his steps did well-nigh slip t is his Confidence in God that is then his stay The Providences of God in this Instance are remarkable for though God had said that the wicked shall not prosper nor live out half their days yet behold they live and their houses are safe from fear they prosper in the world they increase in riches How is this consistent with the threatning or how can the righteous see this and not be troubled Surely when they enter into the Sanctuary they see the End of all and are abundantly satisfied their Faith is hereby tried but yet they can say Good is God to Israel They begin to reason with God and will say Wherefore are all they happy that deal very treacherously but still conclude that the Lord is righteous Jer. 12.1 Though Clouds and Darkness are round about him yet Righteousness and Judgment are the Habitation of his Throne For notwithstanding all the dark Dispensations the Godly do still put their trust in the Lord they stay themselves on his Wisdom Power Mercy and Faithfulness the doing which all should endeavour when under dark Dispensations 2. Hereby the Grace of Patience is to the Glory of God held up in a continued exercise Patience is not to be consider'd to consist meerly in an enduring the conflict of Temptations and Afflictions with a quiet calm and sedate temper of Spirit but also in a quiet waiting for and expectation of the accomplishment of some great and glorious Promises in looking and patiently waiting for the End when we shall see with much clearness what now lieth in the dark and out of our view But if we hope for what we see not then do we with Patience wait for it saith the Apostle Rom. 8.25 Now there seems to be some inconsistency between Doctrine and Doctrine between some Doctrines and Providences yea and between Providences and Providences but yet we must conclude That 't is not so and that the time will come when our Lord will not speak any more in Parables unto us when the Vail shall be done away and when we shall find every thing to answer the Truth and Holiness of God no inconsistency in any of the Doctrines and Providences but the exactest Agreement and most excellent Harmony every one Doctrine and Providence concurring to the illustration of each other all which shall be seen with great satisfaction when we shall depart hence and be with the Lord. Now we know but in part we see but through a Glass darkly but then we shall know as we are known and see Face
But he giveth more grace James 4.5 6. Yet seeing Grace is imperfect in the best of Men on Earth it behoveth them to take heed lest they be overcome of evil Grace so far as they have it makes them strong but the remainders of Corruption makes them weak I have heard that it hath been said of an eminently holy man That he had Grace enough for two men yet upon some occasions he was found not to have enough for himself 4. He that takes not good heed so as not to be overcome of evil will be altogether unable to overcome evil with good How can he overcome evil in another that is overcome by it himself How wilt thou say to thy brother Mat. 7.4 Let me pull out the mote that is in thine eye and behold a beam is in thine own But that we have a farther duty lying upon us than not to be overcome of evil comes in the next place to be shewn in speaking to the second Branch of the Point which is 2. Bran. Every Christian ought to endeavour what in him lieth to overcome evil with good This Lesson was not much taught in old time Our Saviour tells us the Scribes and Pharisees were wont to teach the contrary Mat. 5.43 It hath been said Thou shalt love thy neighbour and hate thine enemy For which and other such Doctrines as they taught he calls them blind leaders of the blind Mat. 15.14 The like darkness had blinded the eyes of the old Philosophers for the most part Some of them indeed as Plato and Seneca have excellent Precepts tending toward the Point in hand but these may be thought to light their Candle at their Neighbours Torch Vide Gatak destylo N. Instrum cap. 44. Plato was much conversant in and well acquainted with the Writings of the Church of the Jews and Seneca lived in the days of Paul and 't is probable was acquainted with him or with his Doctrine and so might come to a more refined Morality But these remaining still in unbelief as to the great Doctrines of Faith in Jesus Christ could not see themselves nor shew to others the true ground of love or the great motives to it It was Jesus Christ who came to reconcile us when enemies and died for the ungodly and did with his own mouth preach his own and his Fathers love therein that brought to light such Precepts as these Love your enemies and overcome evil with good Not that these were new Commandments brought first into the world when God was manifest in the flesh No they were old Commandments Thus we read Lev. 19.18 Thou shalt not avenge or bear any grudg against the children of thy people but thou shalt love thy neighbour as thy self And John speaking of love says 1 John 2.7 I write no new commandment unto you but an old commandment which ye had from the beginning tho in the next verse he calls it a new Commandment it being renewed by Christ who may be said to set forth a new Edition of it amplified and enlarged A new commandment John 13.34 says he I give unto you that you love one another as I have loved you which is such an as as no tongue is able fully to express In speaking to the Point we shall shew 1. That every Christian ought to endeavour to overcome evil with good 2. What good means should be used to that purpose 3. How they should be used that they may be the more effectual to that end 1. That we are to endeavour to overcome evil with good doth appear by this We are called to be followers of God Eph. 5.1 and to be of the mind of Christ and to follow his steps Phil. 2.5 and 1 Pet. 2.21 As every godly man is in some measure like unto God and every true Christian of Christ's mind and way so he is to endeavour still to be more like to both Otherwise to profess Godliness and Christianity is to take the Name of God and Christ in vain The Name which God proclaimed as his Exod. 34.6 was The Lord the Lord God merciful and gracious long-suffering and abundant in goodness and truth These are Attributes which God delights to magnifie He glories in this Jer. 9.24 I am the Lord which exercise loving-kindness How often is it said of him Nehem. 9.17 Joel 2.13 Jonah 4.2 Gen. 6.5 That he is slow to anger and of great kindness God did wonderfully exercise these his Attributes toward the old World When the wickedness of man was great on the earth and every imagination of the thoughts of his heart was only evil continually how slow to anger was he then He did not presently send the Deluge but his long-suffering is said to wait while the Ark was a preparing 1 Pet. 3.20 And this time of waiting was no less than One hundred and twenty years Gen. 6.3 His loving-kindness appeared also in that he sent Noah who preached righteousness and called them all this while to repentance 2 Pet. 2.5 The like long-suffering and great kindness he exercised toward the people of the Jews from Egypt the House of Bondage from whence he delivered them to Canaan and in that good Land which he so freely gave them too They were no sooner brought miraculously through the Red Sea but they began to provoke and not long after you may hear God complaining of them Numb 14.11 How long will this people provoke me and ver 22. he says They have tempted me now these ten times Nor were they better after this for he was then grieved with them forty years long Psal 95.10 After the same rate they carried it when they came into Canaan as you may see by reading the Historical Books of the Old Testament You have a short sum of the Kindnesses of God to them and their great Miscarriages in the 9th Chap. of Nehem. Nehem. 9.26 30 31. where you will find one yet after another and one nevertheless after another God was good to them nevertheless they sin and provoke They sin and provoke nevertheless God is good to them The greatness of their sin and God's great goodness to them are both set forth in Isa 65.2 I have spread out my hands all the day to a rebellious people a people that provoke me to anger continually to my face Their sin is here called Rebellion which was not only once or twice but continually and that to his very face And the goodness of God to them is set out by the spreading out of his hands which shewed great desire of their coming in and a readiness to embrace them in so doing and this is said to be not once or twice but all the day That this Scripture is to be understood of the Jews we have the Apostles Warrant Rom. 10.21 To Israel he saith All the day long have I stretched out my hand to a disobedient and gain-saying people Thus matters stood between God and them all the days of old Isa 63.9
disobedient Servant because he observed not your time Those in the Gospel Mat. 20.1 2 3 4. came into the Vineyard at the same hour they were called They who were called at one hour did not come in at another hour A call of God to repentance loses much of its efficacy if it be not presently complied with the heart is hardened under it 'T is true God can renew his call but the first is quite lost if it be not presently obey'd straightway they left their nets and followed him Mat. 4.20 22. This was a converting call There are many calls to conversion that are not converting calls Man calls in God's Name but till God speak inwardly to the heart all the Preachers in the world cannot prevail with a sinner to come to Christ Converting Grace is a special Providence towards the Elect. I am now speaking of the call of common Providence to common Duties I mean such Duties as God by his Word hath annexed to such Providences James 5.13 Is any afflicted let him pray is any merry let him sing psalms Do the duty of thy present condition keep time with God because he keeps time with thee he gives thee thy daily bread then perform thy daily duty towards him 3. Consult thy conscience 'T is a proper Judg of what thou hast done and what thou shouldst do at this instant Joseph found it so Gen. 39.8 9 Conscience in those who are enlightned cannot easily step over a plain duty 't will stumble at it and demur about it does cast a look towards it tho by the violence of lust a man may be hurried another way yet conscience looks behind there is a mis-giving heart that tells him Thus and thus you ought to do Hear thy conscience speak it may shew thee the right way and turn thee into it He is a profligate wretch indeed who has no reverence for his own conscience A wise man's heart discerneth both time and judgment Eccles 8.5 Consult thy conscience in what thou art going about if that startle stop there and consider well with thy self don 't mistake a carnal Objection for a scruple of conscience Under the light of the Gospel conscience is better instructed than to doubt of plain duties All cases of conscience lie in more abstruse matters 4. Consider what present temptation thou art under in the light a present temptation we may see what is our present duty The Devil sets against that might and main He cares not what we do if he can keep us from our present duty He will suffer us to put any thing in the room of that you may read pray and meditate the Devil will allow of any thing but what we should do He knows 't is in vain to tempt some men to gross scandalous sins therefore he will reach a duty over the shoulder to them to justle out the present duty that lies before them Take this for a Rule viz. 'T is always our duty to act in opposition to any present temptation If sinners entire thee consent thou not Prov. 1.10 We do never more effectually resist any present evil than by setting about that good thing that is contrary to it When the Devil sees his temptations have this contrary effect to awaken our zeal for God and to stir us up to a more vigorous prosecution of our duty 't is not his interest to go on in that temptation which he sees is such a provocation to holiness and spurs us on the faster to our duty The Devil knows not this before-hand His temptations are but tryals and experiments that he makes to see how we stand affected and how they will take 5. Consult with the Word of God especially those Scriptures that speak to the state and condition thou art in in the world whether Master Servant Parent Child Rich or Poor gather up those Texts and be often reading them over to thy Faith Mingle them afresh every day with Faith carry them about you in your Memory or in a Book fair written that you may often have your eye upon them they will be a light to your feet and a lanthorn to your paths You can never walk exactly in your place and sphere if you do not walk by this rule often coming to the light that you may see whether your works are wrought in God Some Christians do many things many good things in the dark or at least by a general Scripture-light Some confused Notions they have but no clear distinct understanding of their duty In conversion there are general principles laid in inclining us to all Christian duties which for want of searching the Scriptures we take up by guess but a distinct particular knowledg of these duties is an after-work distinct from our first conversion 't is called Edification or building up which makes us expert skilful Christians The Scriptures are able to make the man of God perfect throughly furnished unto every good word and work 2 Tim. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad omne opus bonum perfectè instructus vel omnibus numeris absolutus A man so skill'd in all things appertaining to his duty so exact in it that nothing is wanting nor nothing redundant he does neither more nor less than God requires he keeps close to the Rule puts in all the spiritual Ingredients that may give a duty its right season and savour 6. Devote thy self in sincerity to the fear of God through the whole course of thy life Let it be the full purpose of thy heart to cleave unto God and to do whatever God shall convince thee to be thy duty Labour to bring your hearts into such a holy frame before you make a judgment of your present duty Sincerity towards God does wonderfully enlighten us it clears up the eye of the soul breaks thorow all prejudices makes us judg impartially according to truth Integrity and uprightness will preserve us Psal 25.21 and direct our way Prov. 21.29 This I say That man whose mind is thus set upon his duty will not find it so difficult a matter to discern what is his present duty ordinarily he will not in some extraordinary cases there may be more difficulty sometimes but ordinarily 't is otherwise There is a secret guidance of God in this case The integrity of the upright shall guide them Prov. 11.3 There is a voice behind thee a whisper from Heaven saying This is the way walk in it David took this course first he resolves upon universal obedience Psal 119.8 30 32. I have said ver 5 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixi i. e. in animo statuit apud se So ver 106 112. and then begs of God to order his steps and tell him which foot he should put formost what he should do first and what in the next place ver 5 35 135. how he should order his conversation aright If the Devil finds you unfixed and unresolved untrusty and wavering he will assault you with more violence
or observing the Duties required abiding in the Exercise of Christian and Conjugal Graces wherein they continue to be employ'd Here to speak distinctly we are to look upon the Persons and their Exercises Gagneius Estius 1. The Persons Some following the vulgar would have the word rendred singularly if she continue or remain as conceiting there is nothing Antecedent to agree with a Plural Verb But it is certain that the Original word is in the Plural Number by the full consent of all Copies as Beza notes so that there can indeed be no ground for that conceit The generality therefore render it Plurally according to truth as we do If they continue abide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remain persist or persevere noting the necessity of being constant in holy duties But then of those who render the word thus 1. Some as the Ancients c. * Syriac Aethiopic Hierom c. Estius c. refer it to the children brought forth expounding it of their abiding in the exercise of the following Graces But this doth no way please the most judicious modern Expositors any more than some of the Ancients as not so consonant to the Context wherein we have nothing of children And therefore a Learned Protestant ‖ Chamiâ—r doth justly wonder it could come into the mind of any who understand Greek Be-like they took it to respect the generation of children if they by the Mothers care did continue in the faith c. But these did not well consider that the compound werd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 child-bearing is of the Singular Number Waltheri Harmonia When therefore this Verb Plural hath Two Nouns going before it i. e. the Woman and child-bearing we should look to which of the Two continue may be best accommodated If to the word child-bearing what more uncouth Then the Paraphrase would thus trip The Women shall be sav'd in child-bearing if child-bearing continue in the faith c. Who then that duly weighs the thing would refer the Verb continue unto the Person namely the Woman and not to child-bearing which is her allotted work or Function Besides if it should be expounded of her childrens perseverance in Grace it would follow That a godly Mother who had faithfully done her duty towards her children would endanger her own salvation should her children prove untoward and impenitent Whereas this were contrary to Scripture which doth engage both Parents Fathers as well as if not more than Mothers in the pious Education of their children and doth clear godly Parents having done their own duty from being chargeable with the guilt of their children when they perish through their own personal default k Ezek 18.3 Calvin So that tho too often the wickedness of children may be imputed to the Parents neglect yet certainly the righteous God will accept of the faithful Mothers discharging of her own duty tho her children do wickedly miscarry Wherefore 't is most rational yea necessary to refer it as most do 2. To the woman and not to her children to pious Mothers and not their Off-spring Nor is there sufficient warrant considering it is in contexture with the Womans proper Office of child-bearing to take in both Parents as Chrysostome thinks * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 3. Adv. vitup vit Monastic Enallagen Numeri And however the Verb continue be of the Plural Number that is easily understood by an Hebraism frequent in the New Testament or a Figure very usual in sacred and civil Authors both Greek and Latin suddenly to pass from one Number to another when there is an agreement in the Structure with somewhat understood So here from the Singular to the Plural as before in this very Chapter from the Plural to the Singular speaking of Women ver 9 10. to speak of Woman 1 Tim. 5.4 See 1 Cor. 4.2 Gal 6.1 c. ver 11. and again in this Epistle l from a Widow in the Singular to speak of Widows in the Plural Let them learn to shew piety at home Where in like Construction a Noun Collative singular is joyned to a Verb Plural Woman noting the Sex may be conjoyned with either Number Glassii Gramat Sacra it being a Grammar-Rule That a Verb of the Plural Number is joyned to a Noun of the singular be sure when the Noun is Collective or Indefinite and the reason of the Construction is of it self plain because the Singular Number doth indeed comprehend in it the plurality of the Collective Noun And the reason of the Apostles sudden transition here might be because he had briefly discoursed of the Office of all Christian Women ver 9. But Collectively under the Noun Woman he saith emphatically of Christian Wives if they continue constant noting the whole body of Christian Wives who passing through the pangs of child-bearing as the allotment of God do 2. Exercise the Graces proper to such who mind their eternal welfare by persevering in their Christian walk suitable to their high Calling and holy Profession being qualified and adorned with Faith Charity Holiness and Sobriety those rare Jewels which in the sight of God are of great price And the last of these which some render Modesty or Chastity as a Species of Temperance the Apostle makes necessary to married Women as well as to Virgins * Beza Chamier Tho not as the Papists do ridiculously imagine that Matrimony is a Sacrament and doth confer Grace or that with the Papists we are to restrain the Graces in my Text only to the four Matrimonial Vertues opposite to the four Evils too often incident to a married state ‖ Bellarm. To. 2. de Matrim Sacram. viz. Fidelity in opposition to Adultery Charity to Enmity chiding and brawling Sanctity to Dishonesty or Lasciviousness and Rebellion of the Members Sobriety to Intemperance and Incontinence But I know no warrant we have to speak thus narrowly when 't is most rational to conclude that the Apostle doth respect Faith in Christ for Justification and Salvation and not only the Faith of Matrimony Charity or Love to Christ and his and not only Conjugal Love Holiness which becomes all Christians i. e. sanctification of the whole Inward and Outward Man and not only the peculiar sanctity of the Marriage-bed Sobriety noting that Moderation all who are Christs should be endow'd with m Gal. 5.24 and not only the continency of a Wife So that I shall take these Graces in their Exercises comprehensively as relating to a Christian Conversation in the general and a Marriage-state in special Thus having been took up much longer than I wish'd in obviating the difficulties which some cast in the way to the clearer explanation of the Terms in my Text I shall be straitned in speaking to the Deductions from it as to the present solution of the case propounded by reason I want that dexterity some others might have used I beseech you bear with me a while to touch upon Two or
make for the Soul whilst it may be the Body hath only a dish of Herbs 2. Reprehension I may then in the next place blame and bewail the folly and madness of most men who live as if they had no Souls or as if their Souls were fit only to be placed with the Dogs of the fold Like a woman I have heard of who when her house was on fire was very busie in saving of her stuff carrying out with all her might as much as she could at last she bethought her self of her Child which was left in a Cradle but when she returned to look after that she found that the fire had destroyed it and there she was first aware of her praeposterous care for her Goods before her Child running up and down as one distracted crying my Child my Child as David for his son Absalom So â—las when 't is too late all that neglect their Souls in this life will how I out in the midst of their scorching flames 2 Sam. 18.33 Oh my Soul my Soul I would I had dyed for thee my dear and pretious Soul We would have nothing bad by our good Will we would not have bad Relatives Children or other no not so much as a bad piece of Coin and how comes it to pass that men can be so content with bad Souls Thy Soul is thy self and if thy Soul be bad thou art bad thy self and how hast thou deserved so ill of thy self that thou shouldest neglect thy self and care not what become of thy Soul which is thy self Xerxes when he beheld his numerous Army wept Oh sayd he what a many here are that in a very short space must yield to Death and be devoured by VVorms It is a far sadder consideration that such multitudes of mens Souls are lost and perish Eternally and let the abounding of sin speak whether this be a causeless fear When the Apostles heard that one of them though but one was the Son of Perdition and should lose his Soul Every one of them was jealous over his Condition and cryed out Is it I Is it I Matth. 26.22 I cannot tell who particularly it is yet I cannot but know there are many sins that speak men ripe for judgment and many other sins which though they be not so notorious and visible are yet certainly as truly destructive and damnable A leak in any part of the Ship may sink it And now oh that my words might reach your hearts I speak in the behalf of your pretious Souls These words are not about trifles which you may consider or neglect as you please but as Moses said in the like case These words are your Life and no less than Life or Death Eternal depends upon your receiving of them When your Bodies are distemper'd what sending is there for a Physitian How are the symptoms of the Disease considered Or if an Estate be doubtful what counsel do we not take What cost and charge are we not at to ensure it Yet we let our Souls run all imaginable yea and unimaginable hazards without the least care to be sure without suitable care to their worth or danger and how can we any longer go for Christians or the Disciples of him who taught us here the pretiousness of our Souls and himself valued them accordingly Whatsoever we may flatter our selves with only such as are of the same mind with him shall have Salvation by him It is high time then to be Exhorted 3. Exhortation and prevailed with to suitable affections and dispositions shall I say or rather to suitable Lives and Conversations unto what ye have heard The truths that have been spoken unto are not so much speculative as practical they meet with little or no controversie in the Theory but in the practice of them The Devil knows that let men believe what they will concerning their Souls he is sure enough to obtain them and that with great advantage to a more sore condemnation if they do not practice according to what they are convinc'd of Shew then that thou doest value and esteem thy Soul according to the worth and dignity Children or Fools or Barbarous Africans preferr Beads and Toyes before Gold and real Pearls but it were folly and madness if we should do so and yet I am afraid we do worse every day Whatsoever is the price the tempter offers or perswades to sin with remember that it is for thy Soul if thou consentest and yieldest the bargain is struck thou doest what in thee lies to give thy Soul for the pleasure or advantage of the sin Judas had an ill bargain that lost his Soul and his Saviour for thirty pence though many sell their Saviour and their Souls too cheaper every day a goodly price be it what it will God gave his Son for thy Soul and entrusted thee with it and thou ungrateful and vile wretch doest barter it away for trifles You know Nathan 's Parable of the Ew-Lamb 2 Sam. 12. so tenderly beloved by the right owner of it and yet it was slain to entertain a stranger That Parable respects more than David Thou art the Man Thy Soul is the beloved Lamb and the Devil is the Stranger whom to be sure thou art no way concern'd to entertain when thou sinnest thou slayest this Ewe-Lamb to entertain and gratifie this stranger Oh that the Parallel might be carryed a little further and that some or other upon the reading of this would cry out with David I have sinned And if thou wouldest indeed value thy Soul be perswaded from what thou hast heard that all those things which concern thy Soul are far more excellent than those which concern thy Body as for instance That 1. Thy Souls riches are the best riches call'd by our Saviour true riches Considerations to facilitate this duty Luk. 16.11 Ah that any should be contentedly without them 2. The Souls pleasures are the choicest pleasures True Joy is not a superficial thing that affects the countenance and produces smiles or laughter many poor wretches in Bedlam are thus merrily mad but res severa est verum gaudium The Heart is the seat of all our Affections and so of our Joy and nothing can rejoyce that but the favour of God to the Soul 3. The Souls honour is the truest honour if honour be in honorante what honour is it to have the applause or homage of sorry sinful men But it is God that delights to honour the Soul and will put off his own glory upon it I shall say nothing to vilifie the Body which is the other part we consist of and we overprize and value it is enough to say with Bernard quantumcunque excolatur caro est Trim thy Body pamper it bestow all thy care and pains upon it 't is but flesh still t will be wormes meat and by all thy carking and caring for it thou art but preparing to feast those contemptible Creatures more delicately or if that will
and Doctrine for a special End that Extraordinary Guidance and Direction from the Spirit which no common Believers now have so They and They only became Infallible Wherefore although Saints now are partakers of a special Assistance and Guidance from the Spirit in Prayer and in their General Course of Life quoad veritatem rei yet this does not make them infallible in the One or impeccable in the Other it being vouchsaf'd to them but in such a Degree as is consistent with their present state and subservient to the End of the Spirit in his present Operations in them Which is but to guide them to necessary Truth and Holiness to help them in their Infirmities and the like but not to advance them to Apostolical Endowments Of which now the Evangelical Doctrine being published and sealed there is no Necessity And thus I have gone over the Doctrinal Explication of the Leading of the Spirit I come now to resolve some Practical Enquiries about it which will be in stead of the Application The First is this How may We as to Our selves or Others know 1. Enquiry whether We or They be led by the Spirit of God It highly concerns us to be very inquisitive about this Both because our Sonship to God must be evidenc'd by it for the Text is express As many and no more then as are led by the Spirit are the Sons of God and also because there are great Mistakes in Men about this The Most lay claim to it when yet God knows but very few partake of it in truth and reality How many please themselves with the thoughts of their being led by the Spirit when 't is most obvious they are not Every man in the World is acted by Some Spirit or Other Omnes Homines aguntur aliquo Spiritu Orig. Now there being different and contrary Spirits some Evil and some Good the Question is What that is which we are led and acted by There 's the Spirit of the World 1 Cor. 2.12 by which the Men of the World are led There 's the Corrupt and Sinful Spirit Do you think that the Scripture saith in vain Jam. 4.5 The Spirit that dwelleth in us lusteth to envy by this all in the Unregenerate state are led There 's the Spirit of Whoredom Hos 4.12 the Spirit of perverseness Is 19.14 the Spirit of seduction 2 Tim. 4.1 under the Conduct of which too many are These are the Evil Spirits within Us which influence Men in their Actings And then there 's the Grand Evil Spirit without the Devil the Spirit that worketh in the Children of Disobedience Eph. 2.2 And Oh what an Heart-piercing Soul-afflicting thing is it to consider how the Generality of Men are led by this wicked Spirit All these Spirits are Evil. In Opposition to which there are Other Spirits that are Good And they are either the Renewed Spirit in Gods people the Heart as sanctify'd as having a Vital Supernatural Principle infus'd into it which leads and inclines to Holiness Or the Renewing Spirit Gods own Spirit of whom the Text speaks These Spirits are contrary to the Former both in Themselves and also in their Leadings For as They are all for what is Evil so These are all for what is Good And the Contrariety is such betwixt them as that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incompatible in the same Subject in their full entire Power and Strength So as that a person can be led but by One of them Both cannot lead together I mean as to a Mans General Course and as to their Absolute Power and Dominion in Him The Text speaking of the Leading of Gods Spirit the Enquiry must be confin'd to that And so it s laid down How may we know whether we be led by the Spirit of God For the Resolution of which I must refer you to what I have been upon Having said so much in the Opening of the Thing it self by the comparing of your selves with that you will be able to determine your own Case whether it belong to you or not It would be superfluous for me to enlarge again upon those Heads in the Application which I have already been so large upon in the Explication Only therefore to give some brief Direction I would desire you to look back 1. To the Essential and Constitutive Acts included in the Holy Spirits Leading viz. Guidance Inclination of the Heart to Good Corroboration Gubernation Art thou One that art guided by this Spirit to and in the great Duties of Christianity One who art strongly inclined to what is good One that feelest an inward Divine strengthning for Doing and Suffering One that art ruled and governed by this Spirit Surely thou art led by Him But if it be otherwise thou art led not by This but by some Other Spirit 2. To the Matter or Terminus of the Spirits Leading Truth and Holiness Do thy Opinions carry Truth in them thy Practices Holiness Oh then thou art led by the Spirit But what shall we say to those who are led away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the error of the wicked 2 Pet. 3.17 or led away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with divers lusts 2 Tim. 3.6 why 't is a concluded Case these are not led by the Spirit The Course discovers the Guide The Fruits of the Spirit ever accompany the Leading of the Spirit Principiata respondent suis Principiis If the Action be Holy Spiritual and Good such as suits with the Holy Spirit it then proceeds from Him but if it be sinful and wicked Satan and thy own evil Heart are thy Leaders in it and to it Whoever doth not righteousness is not of God 1 John 3.10 nor led by his Spirit What live in Drunkenness Vncleanness Sensuality Injustice Malice Hatred And yet pretend to the Conduct of the good Spirit What a Delusion is this to thy self what a Reproach and Injury to the Blessed Spirit 3. To the Rule by which the Spirit leads the written VVord of God He Indited this Word and he Guides by it The Spirit and the Word go hand in hand together Is your Faith regulated by this Your Conversations steer'd by this hereby you may know that the Spirit leads you But if any Believe Live Speak not according to this VVord 't is because there 's no light in them Is 8.20 He that knoweth God heareth us he that is not of God heareth not us hereby know we the Spirit of truth and the Spirit of Error 1 John 4.6 Oh let all take heed of fathering any thing upon the Holy Spirit which does not comport with nor is founded upon the Holy Scriptures The Enthusiast is very bold with the Spirit but his Arrogance and Folly shall be made manifest at one time or another 4. To the manner of the Spirits Leading He leads with Power and Efficacy Well what do you find of this what have you more than a bare directive Light is there a Power working in
without any mixture of the contrary Quest Why is God called Light without Darkness And what is this Light I Answer 1. Wisdom is Light and Folly is Darkness 2. Knowledge is Light and Ignorance is Darkness 3. Truth is Light and Error is Darkness 4. Holiness is Light and Sin and Wickedness are Darkness So that when he saith that God is Light he means that God is Wisdom without mixture of Folly Knowledge without Ignorance or Nescience Truth without any Error or any false Conceptions in his Eternal Mind and Holiness without the least mixture of Sin so that the way to have Fellowship with God is to walk in the Light that is to say to walk in Wisdom and not as Fools to walk according to Knowledge and not in Ignorance to walk in the Truth and not in Errour to walk in the way of Holiness and not of Sin and Wickedness Now Light in men it is either Natural or Supernatural 1. Natural which is either the Light of the Body which is the Eye Matth. 6.26 Or 2. The Light of the Soul which is the Light of Reason and Natural Conscience this we are to walk in according to the utmost Sphere and extent thereof But Supernatural Light that shines from Supernatural Revelation in the Scriptures and the inlightning Spirit of God in the Souls of Men is the Light here meant in the Text and which Christians should walk in Now this is the way to have Fellowship and Communion with God as the Text saith If we walk in the Light as he is in the Light we have Fellowship one with another Now by one with another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some say the Apostle means the Saints to whom he writes we and ye shall have Fellowship together we Apostles and ye Believers And the Vulgar Latine carries it that way and renders it ad invicem But we must rather understand that the Apostle here speaks of the Fellowship that God hath with his People and they with him And so Beza understands it mutuam habemus cum eo communionem An Ancient Greek Manuscript hath in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him that is God and we shall have Fellowship with one another And the rather we are to understand it in this sense for the Apostle he is not speaking here of the Communion which the Saints have with one another but of our Communion and Fellowship with God as in the sixth verse If we say we have Fellowship with him and walk in darkness we lie and do not the truth And then he adds but if we walk in the Light as he is in the Light we have Fellowship one with another I shall now proceed to speak to the Subject it self and herein shall discourse of these four Generals I. What this Communion with God is II. Give some Distinctions about it III. Shew how it is to be Attained and Maintained IV. Deduce some Consequences that follow from my whole Discourse concerning it And then conclude with some practical Application General I I. What this Communion with God is The Word in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies common and so it imports something that is common and mutual betwixt God and us as Communion among men imports something mutual on each side so that our Communion with God it is either Active or Passive Active in what passeth from us to God and Passive in what is Communicated from him to us 1. Active on our part which consisteth in the Divine Operations of our Souls towards God when the faculties of the Soul are tending towards him and terminated upon him when the Mind is exercised in the contemplation of him the Will in chusing and embracing him when the Affections are fixt upon him and Center in him when by our Desires we pursue after him by our Love we cleave to him and by Delight we acquiesce and solace our selves in him 2. Passive on Gods part and so our Communion with God consists in our participation of him and in his communicating himself to us and this Communication of God to us in our Communion with him is specially in these three things Light Life and Love 1. In Light I mean the Light of Spiritual Knowledge and Understanding whereby we are inabled to discern Spiritual things Spiritually This is called Gods shining into our Hearts by the Apostle 2. Cor. 4.6 and seeing Light in Gods Light by the Psalmist Psal 36. 2. In Life whereby we are made partakers of the Life of God though in a lower degree and are no longer alienated from the Life of God as the Apostle declared the Gentiles to be Eph. 4. And by this Life of God we must understand that which the Scripture calls Sanctification For Holyness is the Life of God in Man For when God Sanctifies a Man he quickens the Soul that was dead in Sin and makes it partake of the Divine Life or the Life of God and which elsewhere is called a partaking of the Divine Nature 2 Pet. 1.4 and a renewing Man into the Image of God Col. 3.10 3. In Love God communicates his Love also in the sense and tast of it to the Soul which the Apostle calls The shedding abroad the Love of God in the Heart Rom. 5. So that in this Communion with God we have not only the Theory of his Love in our minds but some taste and experience of it in our Hearts And under this is comprehended all that Peace Joy and Consolation that springs out of this to the Soul and arising from the Communication of the sence of his Love to us The Apostle James expresseth this Communion with God in both the parts of it James 4.8 when he saith Draw nigh to God and he will draw nigh to you And Christ expresseth them both also in these words John 14.23 If a man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him He expresseth the active part of Communion with God by our loving him and keeping his Commandements and the passive part by his own and his Fathers coming to us to make their abode with us The Apostle John expresseth them by our dwelling in God and Gods dwelling in us 1 John 5.16 We dwell in God either by Faith in him whereby we make him the Object of our Trust Confidence and dependance or especially by our Love to him as he there expresseth it He that dwelleth in Love dwelleth in God And then Gods dwelling in us is Communion with God in the other part of it consisting in a Communication of himself to us But this Communion with God we must think soberly of it It is not a transformation of the Soul of Man into the Divine Essence and Being as if Man was made God swallowed up into him and lost his own Existence and Being in God Neither is it a mixture of Gods Being with the Being
Saints and Martyrs yea and of Jesus Christ himself are a full proof of this Truth Proposi II. Though Men be Great and Good yet may their Souls be cast down and disquieted within them My Soul refused to be comforted my Spirit was overwhelmed in me Psal 77.2 3. 'T is hard and rare for the best Men to keep their Spirits composed and equal when troubles urge them closely The time would fail me and the limits of this discourse would be transgrest should I but shew you from sacred writ what passionate escapes might be observed from Gods Worthies there Proposi III. Good Men should therefore well discern and weigh what troubles and anxieties are upon them and not increase their loads and sorrows by being strangers to themselves Psal 77.6 1 Cor. 10.13 Eccl. 7.14 2 Cor. 12.7 9. Psal 119.28 and they should well distinguish too betwixt what God inflicts upon them and what they cause unto and lay upon themselves and sift their troubles to the bottom they must observe what it is that troubles them and so survey their sufferings and not subject themselves to strange Confusions and Amusements Lam. 3.20 for t is not what we think of what afflicts us but what God really inflicts upon us that we must mind And they must carefully observe in all their sorrows what Ministers to grief and what to shame and what to their Awakening and Refining and what serves to prevent a greater mischief to them 1 Cor. 11.30.32 and to what use God may put their sufferings as to the Church and World and to the unseen State and then resolve it with themselves for what how far and why they are or ought to be dejected and disquieted Proposi IV. What troubles and resentments by gracious Persons are observed should be discoursed by them with their own Souls Psal 4.4 they are to ask themselves how these evils came upon them Is it the immediate hand of God that layes them on if so what have I done against the Lord my God Have I neglected or negligently managed any parts of publick or private Worship as Prayer Praise Thanks Hearing Sacraments or Sanctification of the Lords Day Have I dishonoured God by misrepresenting him to others or to my self Have I reflected any dishonour upon my Christian Calling Have I neglected the exciting and improving of the Grace of God in me in any of its Principles or Functions Or have I behaved my self unworthily or indecently towards others or my self Or is it by the Tongues or Hands of Men that God afflicts me If so what instances of injuriousness negligence indiscretion or immoderate passion can I or others charge upon my self What undue heats or ferments have they discerned in my Spirit by rash or wrathful words or actions If any failures have been on my part where when and how and why were they committed by me If none of these are have been or can be charged upon me what do I undergo from God or Man that Gods great Favourites have not undergone before me And why may not I repair unto the same Encouragements and Consolations which have Relieved and Supported them when they have been exercised as I am What! can not I pledge the best Men in the most bitter Cups but I must presently entertain dismal and undue thoughts of God and make censoriously the worst Constructions of what he lays upon me For to think or say that God deals unfaithfully or unkindly with me is to conclude and utter what neither the Name nor Love of God nor the experiences of his best and wisest Servants will allow of therefore our calm and close debatings of these matters with our selves put us into a fair way to obtain Composures and Relief Proposi V. Good Men when most disquieted and dejected are then to discourse their gracious Selves Heb. 12.5 and to consider what is within them as well as what is laid upon them Psal 44.17 they should remember whose who and what they are by Grace and so repress the tumults and despondencies of their own Spirits for they that are Sanctified can never be forsaken of their God Proposi VI. A revived Sence of God of their Interest in him and of their expectations from him afford great Succours and Supports to gracious Souls and ought to be pleaded and urged upon them by themselves when all things look dreadfully towards them both within and about them Hab. 3.17 18. impatience and despondency are best rebuked Hereby a Sence of God must be revived for as we think of God so shall we value our relation to him and fix and keep our confidence in him and proportionate our expectations from him and 't is to this end that we have such glorious and great accounts of God in sacred writ as to his attributes of Power Wisdom Patience Grace c. Riches and Honour are with him all Kingdom Glory and Power are ascribed unto him and t is with him how things shall go with us and in all the parts of his Creation It is Peace or War with us serenity or disturbance in us and Good or Evil towards us as God himself determineth concerning us Job 34.29 and he that worketh all things after the Counsels of his own Will is to be concluded and believed to be as Good and Gracious as he is either Wise or Great for as Power is his Majesty and Holiness is his Glory so Mercy is his Riches and to him it is a pleasure to be kind and bountiful and a Name of Praise and Joy to be abundant in Compassions and Remissions Jer. 9.24 33.8 9. Mic. 7.18 And yet this is not all but our relation to and interest in him must be revived in the remembrances thereof upon our own Hearts Deut. 33.29 Isa 41.10 Jer. 3.4 5. Heb. 11.16 Hab. 3.18 Every relation is for relative purposes and designs and so affords us great Encouragements Psal 23.1 6. My God! the God of my Life I will say to God my Rock why hast thou forgotten me Psal 42.8 9. O my Strength to thee will I sing for God is my Defence and the God of my Mercy Psal 59.17 68.20 thus David encouraged himself in the Lord his God 1 Sam. 30.6 and here the Foundation of our liveliest hopes is fixt for as Gods infinite perfection assures us that he can do all things so his relation to us and our interest in him assures us that he will be gratious to us and hereto may we safely trust and in the Sence hereof may we address to God by Prayer and Hope Psal 5.2 12. 109.26 119.114 And then the sence and value of what we are to look for is to be lively too upon our heart Slighty and Contemptible Thoughts and Estimations of what we look for will never considerably stem the Tide nor stop the Fluxes of our Sorrows and Discouragements Gods Favour is a valuable Blessing and as the Root of all the rest his Face is glorious and delightful when indeed
thee unto the prejudice of thy best affairs and that he never be defective in ministring those supplies to thee which his own Glory the credit of Religion the publick Good and the great Duties of thy Place and Station do require And that he never call the out to any thing beyond thy Strength and Furniture but that he suit thy Strength and Spirit unto the Work and Burthens of thy Place and Day 1 Cor. 10.13 God will not be offended at thee for such trust as this supposing thy devotedness and thy due diligence and prudence in the choice and using of all meet Subordinate means and helps and thy fervent cryes to him 3 Think upon those Encouragements which God hath given to this trust Isa 26.3 4. Psal 112.7 thou hast Gods Promises and Engagements Heb. 6.17 18. 2 Pet. 1.3 4. Heb. 10.23 24. Psal 119.75 76. and these are certain suitable large and precious and the genuine product of infinite generous and resolved Love Thou hast those near and dear Relations which God hath assumed and owns to thee an Husband Father King c. Isa 54.5 10. 2 Cor. 6.18 Rev. 21.7 Thou hast the exhibition of his own Son Jesus Christ Heb. 10.19 23.4 14 16. 2.17 18. John 6.39 40. 1 Pet. 1.3 21. Rom. 8.32 35. Thou hast the earnest of the indwelling Spirit Eph. 1.13 14. 2 Cor. 5.5 and of that new Nature which he hath formed and cherished in thee as in 2 Tim. 1.7 Rom. 8.15 23 28. thou hast a sealed Covenant with Sacramental confirmations and experiences of prosperous trust both in others and thy self Psal 9.10 Rom. 15.4 Dan. 3.28 Heb. 11. Do then as David did Infer from known experience all that may strengthen regular Confidence for thus did he Psal 32.7 10. and thus did Paul 2 Cor. 1.8 10. The Lord is my Shield and Strength my Heart trusted in him and I am Helped Psal 28 7. And thou hast the Glory of thy God concerned in the prosperousness of thy Trust Ephes 1.12 Rom. 4.20 And now to close up all Why such manifold Encouragements to Trust in God if they were either Vain or Needless And how can any keep up their Trust in God without their deep and sober Thoughts about and their intent and most deliberate Pauses on these weighty things upon Record which God hath left to Justifie and Encourage your Trusting in him It is both Strange and Sad to see many Christians come to their Ministers with Complaints or put up Bills for Prayers in Congregations and to desire Solemn Days to be set apart for them whilst they rest only here as if they looked to be comforted and supported by some Charm or Miracle they look to be healed by a Word and they neglect their own Work they do not search into themselves that they may know whether or no the Grace of God hath made them capable of Trusting in the Lord as their God They bring not their Calamities and Dejections to the Test that they may clearly know under what hand of God they are cast and how far God hath hid his Face from them and how far not God enters not into their close and serious Thoughts that they may plainly see and know what there is in him to draw their Spirits forth to Trust in him Nor will they studiously revive that Sence of God upon themselves whereby their Trust in him may be Engaged Establish'd and Emboldned and yet they cry What shall we do to Trust in the Lord as our God Why Sirs I will tell you what to do 1. See that your Interest in God be cleared up this you may know by the prevalency of your Desires Pursuits and Satisfactions and by the Practical Resignments of your selves to him 2. See what this Interest in God refers viz. Nothing is desperately lost at present and all will be well at last and that all lies safe that can concern you see Psal 23.1 4. The truth is all that can be grateful great and sure may be inferred from hence 3. Accommodate and apply what you infer as skilfully and faithfully as you can to your distressing and discouraging Case and Circumstances there are Histories to tell us what God hath done and there are Doctrines to tell us what God is and can do and there are Precepts and Instructions to direct us what we are to do in what Cases upon what Grounds and Reasons and to what Ends and Purposes we may Trust in God and God hath given us marks to know what Interest we have in him and a Directory and Helps to get it if we have it not and he hath shewed us fully and plainly what it is and what at last it will amount to to want or have this Interest in himself and when as we have gotten it he hath taught us how to apply it fitly and how to bear our Spirits up in Hope and Trust thereby and after all this and much more shall we be negligent and lazy and cry out like Fools and Drones We know not how to Trust in God nor whether he be Ours or not let us not thus abuse our selves 4. Think on these Means and Helps whereby we may attain to an Ability and Faculty of Trusting in God and let them be most Faithfully improved such as the Word Sacraments Sabbaths Conferences Meditation upon the Word and Works of God but these need no Enlargements on them and my Limits are transgrest already READER Expect not Accuracy here I am very sensible of many Imperfections in this Sermon I am separated from my helps having my Bible only and my God to help me in my wandring Solitudes and Retirements these things are what I have discoursed with my own heart and if some Censure them others I hope will Pity and Pray for me and the God of Heaven accept and prosper these though weak Endeavours I had some Inferences prepared but because I would not be too tedious I forbear to add them so as to Enlarge upon them I will but mention these 1st Infer Hence it follows That Humane Souls are Excellent and Capacious Principles and Beings 2d Infer Graceless Sinners are under dark and dreadful Circumstances when God Afflicts and hides his Face from them they need not say Why cast down so much but rather why not more 3d Infer Excellent is the Temper and Condition that Grace puts Mens Souls into in that they are enabled prompted and directed to such ways to know and help themselves 4th Infer Right and due Thoughts of God do mighty Service to the Gracious Soul in all the Eclipses and Distresses that do or can befall it Psal 42.11 Infer I. Mans Soul is a Noble and Capacious Being Mark 8.36 37. It is called by Solomon the Lamp or Candle of the Lord searching all the Inward parts of the Belly Prov. 20.27 It is the great Treasure that ought to be kept and used well for out of it are the Issues of Life Prov. 4.23 Its Joys
Fancy or Error it may be made appear that his Practice is reasonable and well grounded he hath good cause to do what he doth His Practice is reasonable 1. In respect of Gods Command for that he hath to alledge for the reason of what he doth in pursuance of the glory he expects in the other World So long as he doth nothing in Religion but what God commands him he cannot justly be taxed with folly or unreasonableness it being the greatest reason to obey God in all things If indeed a man should add to Gods Word devise Worship out of his own Head contrive new means for his Salvation which God hath not appointed and so be strict and punctual in things not enjoyned or should he be very exact in Ceremonials insist upon the Minutes of the Law and be more negligent of Morals the more weighty things of it he might be well charged with Folly for making himself wiser than God and thinking he better knew how to please him than he doth himself But let a man walk never so strictly if it be but according to the strictness of the Rule God hath given him it is no Folly in him If God commands us to walk Circumspectly a Eph. 5.15 to keep our Hearts b Prov. 4.23 to deny our selves and take up our Cross c Math. 16.24 c. it is reason we should do so though we had no other reason besides the Command If in Civil things the Command of Superiors in their Laws be counted a sufficient Warrant for the Obedience of Subjects though perhaps it may seem strange to Forreigners who have other Laws and Customs why should not the Law of the Governour of the World be Warrant good enough for the greatest Holiness and most strict walking though perhaps carnal men may think it strange †1 Pet. 4.4 or unreasonable 2. In respect of their own Faith which requires such Holiness 1. Serious Holiness is most agreeable to the â—â—â—ect of their Faith that great good they expect in the future Life The holiest Practice sutes best with the highest hope it is but reasonable that they that expect to live in Heaven should live answerably while on Earth they that hope to be perfectly holy there should be as holy as they can here it ill becomes them to lead sensual Lives now that look for spiritual Enjoyments then to live like Beasts or but like Men that hope hereafter to live with God and to neglect him at present whom they hope to enjoy at last 2. It is serious Holiness which must maintain Life in a Christians Faith A man can no longer maintain his Faith than while his Practice is answerable to it Jam. 2. last Faith without Works is dead Faith hath a respect to Commands as well as Promises or to the Condition of the Promise as well as to the Mercy promised now the Promise being made to Holiness as well as Faith though perhaps in a different respect a man cannot have a true Faith without Holiness not believe that God will save him if he walk not in that way in which God hath Promised to save him though men have not their Title to Heaven by their Holiness yet they cannot be saved without it Heb. 12.14 It is the qualification required in all that are saved and no man can be assured of his Salvation if he be not in some measure qualified and fitted for it It is certain that Holiness is a Condition though not of Justification yet of Salvation and therefore Faith wherever it is in the Life and Power of it provokes and stirrs a man up to the exercise of Holiness as being the way in which he must if ever attain to happiness Where a Promise is conditional it is Presumption to apply it with a neglect of its Condition and in this case the Promise doth no further encourage a mans Faith than the Command quickens his Obedience 3. Powerful Godliness in the practice of it is reasonable in respect of a Christians Peace he can no longer maintain his Peace than while he walks in the way of Peace and that is the way of Holiness Isa 57. last There is no Peace to the Wicked may we not say as to the sence of Peace nor to Saints neither so long as they approach to them that are Wicked and live not like Saints Believers experience in themselves that when they neglect holiness they wound their Consciences weaken their Faith and Hope lose the sight of their Interest in Christ and Heaven expose themselves to Gods displeasure and the Reproaches of their own hearts and are many times filled with trouble and bitterness or as the Prophet Isa 50.10 Walk in Darkness and have no Light and is it not then most reasonable for them to take heed of any thing that may break their Peace and to labour so to walk as that they may best secure it if some single gross Sin causes broken bones and doleful complaints and lamentable cries in the choicest Saints have they not cause to walk as circumspectly as they can and keep up in themselves the Exercise of Grace that so they may keep their Peace too And so upon the whole the most striâ—â— and Severe Obedience of a Christian is far from unreasonable when Gods Command warrants it his own Faith calls for it and he cannot enjoy his Peace without it 3. That a Believers comforts are reall not fantastical or delusive I deny not but the delusions of Satan especially transforming himself into an Angel of light or the deceits of mens own hearts may sometimes impose upon them and pass with them for divine Consolations thus carnal men who mistake their State and apply those Promises to themselves which belong only to Gods Children may usurp the Saints Priviledges as if they had a right to them and so speak peace to themselves when God doth not speak peace and when they walk in the Imagination of their own hearts Deut. 29.19 But it follows not that no comforts are true because some are false or that the comforts of the Saints are not reall because those of Hypocrites are but imaginary We may say therefore that the Comforts of Religion are then reall 1. When they are wrought only in Souls capable of them such as have Faith and Holiness already wrought in them are reall Saints persons justified and sanctified for others carnal men unbelievers whatever they profess whatever shew they make are not yet capable of Gospel Consolations as not having a right to any Gospel Promise or Priviledge from whence such Comforts are wont to flow 2. When they are wrought in a Regular way by the Spirit as the principal Efficient and the Word as the Instrument when the Holy Spirit applyes the Promise to those to whom it belongs and thereby comforts them they that are qualified according to the Scripture experience the comfort of the Scripture the Spirit speaks in their hearts what he speaks in the
Word and Conscience says but the same the Scripture says Now the Comforts Believers pretend to may for methods sake be reduced to two sorts the truth and reality of both which we shall labour to evince 1. Such as proceed from the direct Acts of Grace by this sort I understand nothing else but that inward delight and pleasure which usually accompanies the exercise of any Grace or gracious performance of any Duty and is in a manner intrinsick to it And the reality of this is confirmed by the Experience of all the Saints who of them doth not find a secret sweetness delight and satisfaction in the exercise of â—aith on Christ love to God and Holiness Res jucunda est resipiscentia Luth. Nay sorrow for Sin Mortification Self-denyal have something of pleasure in them There is I dare say more pleasure in a kindly melting of the heart for sin where the sorrow is not meerly Legal but Evangelical and mingled with Love than there is in the Commission of it more in denying a mans self as to any unlawful Appetite than in gratifying himself in resisting a temptation than in yielding to it in mortifying a Lust than obeying it and how much more is there in the exercise of Faith and Love c If our natural faculties are delighted with their proper actions about sutable Objects why may not our spiritual too are they less capable of pleasure or are spiritual Operations less congruous to our faculties when renewed and spiritualized or the Objects less suited to them than natural actions and objects are to our Faculties in their meer natural state If excellent Objects and intense Operations commonly produce the greatest pleasure in our natural Powers when rightly disposed why may it not be so in spirituals too What more excellent Object than God and Christ what more noble act is there of a renewed Soul than Faith and Love what delight then may such a Soul take in closing with its chief good in those acts And so if a natural man may take pleasure in the Contemplation of natural things why may not a Saint in the meditation of heavenly If one may delight in the exercise of Moral Vertue why may not the other in the exercise of Grace If a just a generous a valiant act afford some delight to the Actor how much more an holy one If the Excuse or Applause of a natural Conscience and its testimony of our well-doing affords some delight and sweetness how much more may the approbation of a renewed Conscience yield to a renewed Soul 2. Such as proceed from the reflex Acts of Grace or mens reflecting upon and perceiving their own Graces as suppose a mans knowing he believes in Christ or that he loves God or hates Sin and this kind of comfort is no other than that which flows from Assurance which where-ever it is in Exercise alwaies brings Comfort along with it Assurance in the Act is nothing else but a Conclusion drawn by the practical Understanding of a renewed Soul through the assistance of the holy Spirit from two Premises whereof the major is of Faith the very Language of the Scripture usually some Gospel Promise For instance Joh. 3.16 Whoever believes in Christ shall have Eternal Life the minor is the language of Spiritual sence I believe in Christ the Conclusion from both is Therefore I shall have Eternal Life which following the major proposition which is of Faith and therefore inevident and consequently in a Logical sence the weaker though Theologically more strong as being more certain is it self of Faith too and therefore most certain No man that believes the Scripture will deny the Major and he that shall deny the Minor must deny all Spiritual sence and the reflection of a gracious Soul upon its own Actions and so all possibility of Assurance in any such way of ratiocination and then he may well deny the comfort of Assurance when he takes away Assurance it self And therefore there needs no more to prove the reality of this kind of comfort which is so strong and satisfactory to the Soul of a Believer that he is never at rest in himself till he have attained to it than to prove the being of that Assurance from whence it proceeds and all the Arguments which evince the one will inferr the other he that shall grant a man may be sure of Heaven cannot doubt but he may take abundant comfort and satisfaction in being so assured and that that Comfort is no Fancy And so if a man may certainly know he believes in Christ loves God above all truely fears him is pure in heart a Math. 5.8.3.6 poor in spirit b hungers and thirsts after righteousness c or hath any Grace which accompanies Salvation in sincerity in him which is an evidence of his right to and Interest in any Gospel Promise or Priviledge thereby convey'd it will amount to the same and the sight and sence of any such Evidence cannot but bring the greatest sweetness and refreshment to a gracious heart and which is as real as the delight he takes in the exercise of any of his natural faculties If a man may take much real delight in knowing his Interest in a Prince here on Earth is it a delusion when he delights in the knowledge of his interest in a Saviour in Heaven If a man be so much pleased with his being the Son of a great man may not a Believer be as much Pleased with his being a Child of God his being born of him and adopted by him If men do ordinarily comfort themselves with the hope of some worldly Inheritance they reckon themselves sure of why may not a Saint much more Rejoice in Hope of the Glory of God d Rom. 5.2 triumph in expectation of an Inheritance among the Saints in Light e Col. 1.12 When no man in the World can ever be so sure of obtaining the things of the World as a Saint may be of coming to enjoy the things of Eternity the Hope and Assurance a Christian hath is according as the Promise which is the foundation of it is but the Promise of future Blessedness is a better Promise than that of any temporal enjoyment not only because the good promised is better but because the Promise of the one is more peremptory and absolute when the other is but conditional and limited Thus much may suffice to have been spoken to the first General propounded That a true Believer may give an account of his Christianity and such a one as is satisfactory to himself and ought to be to others he may make it appear that that serious Godliness in the practice of which he lives is more than a Fancy 2. I come to the second General mentioned to give Directions and shew in answer to the Case How we may experience this in ourselves and evidence it in others There be two parts of the Question which must be distinctly spoken to How we may experience