the Resurrection of Christ it did revive and hath quickning already Saith the soul though I am dead my graces lye as though dead affections dead heart in duty dead yet I have quickning in Christ I have a stock of life in Jesus Christ Coloss 3.3 Yee are dead and your life is hid with Christ in God though it do not for the present appear it is hid with Christ 3 Faith in this business of vivification sheweth the soul that there is a streame of vertue and efficacy comes from the resurrection of Jesus Christ quickning of it and this is that Paul presseth after That I may know him and the power of his Resurrection Phil. 3.10 That I may have the power of his Resurrection raising and quickning of mee The Resurrection of Christ though but one act yet hath a continual stream of vertue flowing from it for the quickning of souls 4 Faith taketh hold of any word of promise in the book of God that may bee any ground of encouragement to beleeve his quickning it as that word of Christ Joh. 10.10 I am come that they might have life and that they might have it more abundantly See saith Faith Jesus Christ is come that I might have life And because I live yee shall live also Joh. 14.19 because there is life in Christ shall I live then I will go to him for life Quest 3. Why is a Christian to live by faith for Sanctification Answ 1. Because our sanctification is altogether of grace therefore the Spirit by which wee are sanctified is said to bee given of God and the blood of Jesus Christ which hath such an influence into Sanctification that is of Grace It was of Grace that Christ shed his blood of more grace that this blood of Christ should bee applied to thy soul for the washing away of thy sin So Faith which is a help in our Sanctification that is of Grace therefore Faith is said to bee the gift of God Eph. 2.8 And to you it is given to beleeve Now if Sanctification bee of Grace wee are to live by faith for it 2 Because our Sanctification as well as our Justification is primarily in the Lord Jesus Christ Jesus Christ is made Sanctification to us 1 Cor. 1.30 and so wee are to live by faith for it for whatsoever is in the Lord Christ I am to partake of it by faith 3 Because wee have promises of Sanctification What I have a promise for I am to live by faith for because the promise is the ground of faith but wee have promises of Sanctification of MORTIFICATION Sin shall not have dominion over yon Rom. 6.14 of VIVIFICATION because I live yee shall live also Joh. 14.19 therefore wee are to live by faith in it 4 Because we are to pray for Sanctification and therefore we are to beleeve for it What is my duty to pray for I am to beleeve for because Prayer must bee in faith Every Petition I put up to God in Prayer it is my duty whether I do it or no to act faith in the thing desired If I am to pray for it I am to beleeve for it But I am to pray for it Jesus Christ teacheth us to pray for it when hee himself prayed for our Sanctification Sanctifie them through thy truth thy word is truth and Jesus Christ teaches it in that Prayer we call the Lords Prayer the three first Petitions respecting in a great part our Sanctification Hallowed be thy Name It is as much as that God would help us to honour and Sanctifie his great Name Thy Kingdome come It is as much as to pray that God would set up his Spiritual Kingdom in our hearts that we might bee ruled and guided by his Spirit having all corruption mortified and grace quickned Thy will be done in earth as it is in heaven This is as much as to pray that wee poor creatures here on earth might do the will of God so freely fully and cheerfully as the Saints in Heaven So that wee are to pray for Sanctification and then wee are to beleeve for it because our Prayer must bee in faith Quest 4. What is the difference between that Sanctification which ariseth from an enlightned conscience and that Sanctification which ariseth from faith or beleeving There is a Sanctification which ariseth from the meer dictates of the Law of Nature and that Sanctification the Heathen Moralists attained to a great deal of And there is a Jewish Sanctification or Legal and that is such a Sanctification as is begotten by the terrors of the Law But there is another Sanctification and that is a Gospel-Sanctification that is such a Sanctification as is wrought in the soul from the beholding the love of God in Jesus Christ such a Sanctification as is wrought from beleeving his Justification Now there is a great difference between this Sanctification and the other which arises onely from an enlightned conscience for both arise from an enlightned conscience the one from conscience being enlightned by Natures law the other from the written Law but there is a great difference Answ 1. That which ariseth from natural conscience is something of the more gross part of Sanctification but a piece and doth not take in any thing of the finer part of Sanctification A forsaking some sins that are outward and gross his conscience cannot but flye in his face so that hee shall not rest quietly night nor day such as Drunkenness Adultery and the like It is in respect of those duties that are more apparent such as Prayer hearing the word such if a man should let alone hee should have no quiet nor peace in conscience But that Sanctification that cometh from faith that is in respect of the inward more secret evils of the soul the secret rising of pride unbeleef and passion and so for more inward duties that Sanctification teacheth a man to deny himself to submit himself to Gods will to be content with Gods disposal 2. That Sanctification which cometh from an inlightned conscience onely raiseth a man to bee more self conceited but that Sanctification that cometh from faith and beleeving throweth a man down in respect of all self-conceit it maketh a man more mean and low in his own eyes As the Scribes and Pharisees and Jews in our Saviours time they had a great deal of this outward holiness and Sanctification but see how it puffed them up how they stand upon tip-toes and crow over poor Harlots and Publicans as not fit to come in the company of such as they were But that which cometh from faith maketh the soul more humble What abundance of Sanctification Paul had hee did press after perfection did walk more like one in heaven than on earth yet hee could look upon himself as the least of Saints concerning acting for God labouring in the work of God hee preached the Gospel from Jerusalem to Illiricum laboured more abundantly than they all yet how humble Yet not I but
is a true faithful immutable unalterable Doctrine that which we do and ever shall own for truth so that when the Apostle saith The Promises of God are yea it is in effect to say they are true and faithful c. Amen likewise signifies as much as yea it being an adverbial speech signifying the truth and certainty of the thing which we speak of hence Revel 3.14 to shew the truth and faithfulness of Christ hee is called the Amen Now whereas the Holy Ghost useth two words of like signification it serves to strengthen our faith the more in the assurance of this that the Promises of Christ are true and faithful and shall certainly be fulfilled as much as if he should speak it over and over the Promises of God in Christ are true and faithful yea verily they are true and faithful The words thus opened shut up themselves again in this general Proposition viz. Doct. That all the Promises of God made to sinners in Jesus Christ shall most certainly bee fulfilled and accomplished This general doth branch forth it self again â—nto these particulars viz. 1 That all the Promises of God run in Christ or are made to us in Christ 2 That all the Promises of God made to us in Christ shall most certainly be fulfilled Propos 1. That all the Promises of God run in Christ or are made to us in Christ This in the general may bee made to appear from that known distinction of the Promises which ranks them into Absolute and Conditional promises of grace or unto grace both which run iâ— Christ are made to us in Christ onely iâ— Christ 1 Absolute promises such wherein God requires nothing of the creature but gives alâ— freely they run all in Christ and are made to uâ— in him and the good things promised in them are conveyed to us through him and nâ— other Of this sort are all those promises of the New Covenant wherein God promiseth pardon of sin to us to make us his children promiseth his Spirit sanctifying grace obedience persevering grace heaven c. all these arâ— made to us in Christ who therefore is calleâ— the Mediator of the New Covenant Heb. 8.6 Chap. 12.24 Messenger of the Covenant Maâ— 3.1 Prince of the Covenant Dan. 11.22 Hâ—â— blood is called The blood of the Covenant Zach 9.11 Heb. 10.29 Chap. 13.20 Yea he is called The Covenant it self Isa 42 6â— Chap. 49 8. to shew that all absolute promises such as are the promises of the New Covenanâ— they run all in Christ who is the Messengeâ— Prince Mediator of this Covenant yea thâ— Covenant it self so that there is not any one absolute promise in all the Book of God but 〈◊〉 hangs upon Christ it runs in him is made 〈◊〉 sinners in him fulfilled for him c. 2 Sort of Promises are such as are Conditiâ—nal or promises unto grace wherein God promiseth such and such good things to his chiâ—dren being so and so qualified Now all these promises as well as the other that are absolute are made to sinners in Christ who is as I may so say the first qualified person For look as the first Adam being a publick person and the common stock and root of all mankind did by his fall or disobedience draw all the threatnings of the just and holy Law of God upon himself first and then by way of natural conveyance did derive them unto all his posterity after him because standing for them as a common person in their room and they coming forth of his loyns Even so in like manner the Lord Jesus Christ our second Adam being a common person as the first Adam was and the stock or root of all his seed hee by standing and fulfilling the Law of God which the first Adam brake did draw all the good things promised therein unto himself first and then by way of spiritual and supernatural conveyance derives them unto all those which are his seed So that there is not one promise of the Law of God but it centers it self as I may so say in Jesus Christ who hath fulfilled this Law of God and from him is given forth both that grace to which the promise is made and also that good thing whatsoever it bee which is promised to that grace By this in the general wee may see how that all the promises of God whether those that are absolute or whether such as are conditional they do all run in Christ and are made to us in Christ Having thus in general cleared up this truth I shall come now more particularly to shew you 1 The truth of this that it is so 2 Some reasons why it is so 3 Shall apply it In order to the clearing of the thing that it is so I shall premise this viz. That those several promises of grace glory c. good things here and hereafter which the Father hath made to Christ they are not made to him for himself he in this respect having no need of them or that the Father should make promises of such things to him he having a proper right in and unto all these things by vertue of his co-equallity with the Father yea injoying and possessing of them and therefore hath no need in respect of himself that these things should bee given to him by promise which are his by proper right but they are made to him respectively as hee is our Surety and common person occupying our room and standing in our stead who of our selves had no right to any of these things no nor Christ neither though hee had a personal right as co-eternal and co-equal with the Father yet as hee stood for us and in our stead had no right but what hee hath by promise Now then if this can bee cleared that all the promises of God are made to Christ taking this for granted which wee have premised and which in it self is also clear that they are made to Christ not for himself who had no need to have these things given to him by promise but for us whose Surety hee is and common person then will the result bee clearly and evidently what wee have laid downe and asserâ—ed That all the promises of God made unto us are made unto us in Christ The thing therefore to bee cleared is That all the promises are made to Christ which being cleared the other follows That they are made to us in Christ To clear this I shall begin with the first promise that ever was made to mankinde since the fall viz. That promise made to Adam Gen. 3.15 which as it is the first promise which ever fallen man heard of so it is the grand promise as I may so say that upon which all the other promises hang and have their dependance and therefore look how this promise runs to whom this is made wee may conclude this being the grand leading Promise that all the other go in the same way run to the same person Now if you read the
shall live by faith The great scope of the eleven first Chapters is to prove Justification by faith in Christ against those that did hold Justification by works of the Law he layeth down his position in this cause and bringeth in this The just shall live by faith And hee doth oppose Justification by Faith to Justification by the Law Gal. 3.11 But that no man is justified by the Law in the sight of God it is evident For the just shall live by faith 2. As it relates to a Christians Sanctification Gal. 2.20 I am crucified with Christ neverthelesse I live yet not I but Christ liveth in mee and the life which I now live in the flesh I live by the faith of the Son of God who loved mee and gave himself for mee Though the main argument here is Justification yet this living by faith is in respect of Sanctification chiefly at least which I think the scope of the place yeelds for Paul having vers 19. laid down this as an argument why a beleever cannot be justified by the Law because hee is dead to it that hee might give a reason of this likewise why a beleever is dead to the Law or must needs be so he glides off from the main argument of Justification into this of Sanctification as by the by that I might live to God What is that Why perform obedience now to God or bring forth fruit to God as Rom. 7. v. 4 5 6. Wherefore my Brethren yee also are become dead to the Law by the body of Christ that yee should bee married to another even to him who is raised from the dead that wee should bring forth fruit unto God Which argument being now digressed into hee prosecutes in the next verse wherein as is clear hee goes on to speak of Sanctification for hee speaks of Christs living in him which is not our Justification that is by Christ without us and so his living by faith is to bee understood in respect of that viz. Sanctification which in the former verse and beginning of this hee was speaking of 3 As it relates to a Christians Expectation or waiting So Habak 2.4 For the Vision is yet for an appointed time but at the end it shall speake and not lye Though it tarry wait for it because it will surely come it will not tarry Behold his soule which is lifted up is not upright in him But the just shall live by his faith Speaking of the Vision delayed hee saith The just shall live by faith i.e. expect the coming thereof and wait for it in a way of beleeving 4 As it relates to a Christians perseverance So Heb. 10.38 Now the just shall live by faith but if any man draw back my soul shall have no pleasure in him Which words if you compare them with the foregoing verse seem to bee of the same sense with them in Habakkuk to bee spoken of a life of expectation vers 37. For yet a little while and hee that shall come will come and will not tarry Now the just shall live by Faith But compared with the following words in this and the next verse they concern perseverance because in this verse drawing back is set in opposition to living by faith and again vers 39. But we are not of them who draw back unto perdition but of them that beleeve to the saving of the soul Beleeving is set in opposition to drawing back In these places we have a four-fold life 1 Of Justification 2 Of Sanctification 3 Expectation 4 Perseverance In every of which we are to live by faith or we are to live by faith for these four things in an especial manner viz. Justification Sanctification Expectation and Perseverance Quest 2. How doth faith act or what is it that faith doth in those persons which live by faith as touching either of these things Answ In order to which I shall premise this word That I shall not go about to prescribe any one way or order that the Spirit of God while it enables a soul to live by faith in either of these walks in or works in so as to tye up all Saints to that way or manner of working which experience teacheth to be dangerous and to administer matter of stumbling to poore souls for as the Wisdome of God in his VVord is manifold so the workings of the Spirit of God in the hearts of the faithful through which they are enabled to live by faith are manifold and various though in the substance all agreeing As in our Justification so in all the rest one is enabled to live by faith herein from such a principle another from such a principle yea the same person looking upon himself at sundry times shall finde that one while his faith springs from one principle or consideration another while from another As for example perhaps to day I beleeve my Justification and go on beleeving it for a week or a moneth together from such a consideration as this viz. God hath made a Covenant with me in his Son and this is unchangeable as not made upon condition of my obedience so noâ— broken by my disobedience and hence I beleeve I am justified Another while perhaps this principle is not so lively and vigorous as to keep up my faith but then another doth it as this God justifies the ungodly now saith the soul though I cannot say I am a Saint yet this I can say I am an ungodly one well God justifies the ungodly this is a precious truth I own it I cleave to it I am an ungodly one a Sinner I beleeve God justifies me VVhen this hath kept up faith a while then it may be the life and vigour of this goes off the heart too and then come another as this The righteousness of Jesus Christ by which poor sinners are justified is a perfect compleat righteousness this righteousness is given to those that beleeve to such he becomes the Lord their righteousness I am a poore Sinner of my own I have no righteousness this I do I cleave to his righteousness which is persect and able fully to justifie my poor soul and I do in some measure beleeve that I have a share in this righteousness it is mine and that I am thereby justified in the sight of God These Principles with many others though diverse in themselves yet do they sweetly agree in the maine all leading the soul to something without for justification And truly this premisal is very necessary and material for how ordinary is it with poor souls if so be their faith hath been carried out from such a principle and they hear another in relating his experience hath been carried out from another to question the truth of their own at least to have some jealousies about it yea some poor souls are sometimes ready to stagger when they look upon themselves and consider the last moneth or the last year I had much strength and ability to beleeve from such a
wherein he cannot lay claim to one promise 1 It is the greatest comfort and support to a gracious heart when he is under afflictions temptations c. that hee hath a stock and store-house of promises to go unto if hee fall into sin hee hath a promise of forgiveness to run unto if hee bee under temptation hee hath a promise of support if hee bee weak hee hath a promise of strength if dead hee hath a promise of life if ignorant hee hath a promise of teaching if perplexed with fears of falling away hee hath a promise of perseverance to run unto in every condition hee hath one promise or other to comfort him relieve him stay support stablish him But now on the contrary the condition of that soul that stands out against Christ is of all most sad most deplorable most to bee lamented most dreadful why because in whatsoever condition he is in hee hath no promise that hee can have recourse unto it he sin hee hath no promise of pardon so long as he stands off from Christ If hee bee in prosperity he hath no promise that God will keep him in that condition If hee bee in adversity he hath no promise that God will relieve comfort support him in that condition If he be tempted he hath no promise that God will deliver him out of or preserve him in that condition If he pray he hath no promise that God will hear him If he stand in need of any mercy spiritual or temporal he hath no promise that God will give it How wofull is the condition of such persons no tongue can express it nor heart conceive it 2 That soul which hath a right to the promise and the promise going along with him hath the presence of God and the protection of God going along with for Gods presence and protection go where his promise goes When Israel went out of Egypt towards Canaan they had the promise going with them and as the promise of God went so they were guarded the Angel of God went with them one while was before them another while behinde them to guard them wheresoever danger was approaching So a poor soul which hath a right to the promise in every condition hath Angels guarding of him and God with him whereas that soul which hath no right to the promise which is the condition of all that stand off from Christ they are lest as God saith of Ephraim when hee was gone from God Like a Lamb in a large place A Lamb in a large place is in danger every hour to bee rent in peeces with Dogs and Wolves c. So the soul without the promise is every moment in danger of perishing 3 That soul which hath the promise hath God his friend for God is a friend where his promise goes Abraham had the promise and God was Abrahams friend But now that soul which hath not the promise God is an enemy to that soul 4 That soul which hath the promise all things work together for his good health sickness riches poverty want abundance all work for his good there is a combination together of all things to serve that man and to work him good That soul which hath not the promise all things work together for his evil if rich riches hurt him if poor poverty hurts him if well and in prosperity that undoes him if sick and in adversity that undoes him too there is a combination of all things to work his ruine 5 That soul which hath the promise all the creatures are his friends for God makes a league with the creature in the behalf of all those that are in league and covenant with himself as Hos 2.18 And in that day will I make a Covenant for them with the beasts of the field and with the fowls of heaven and with the creeping things of the ground and I will break the bow and the sword and the battel out of the earth and will make them to lye down safely But that soul which hath not the promise all the creatures are his enemies all are banded against him When hee goes abroad amongst the creatures hee goes amongst so many mortal enemies yea let but God give the word of command and say to the army of his creatures fall on fall on upon that sinner and presently if he eat his meat will choak him if hee breathe the aire will poyson him if hee walk in the streets the houses will fall upon him if hee goes abroad in the fields the beasts will tear him and devour him where-ever hee goes where-ever hee is whatsoever hee does hee is in continual danger 6 That soul which hath the promise the Law hath nothing to do with him it cannot curse him or condemn him for hee is not under the Law any longer but hee is under Grace Rom. 6.14 But that soul which hath not the promise the Law hath to do with him the Law curseth him hee is under a continual curse When hee eats and drinks and sleeps the Law curseth him when hee is walking abroad talking with his neighbours about his ordinary imployments the Law curseth him when hee prayes and cries out of his sins c. yet still the Law curseth him for there is nothing can remove the curse of the Law but the promise and that hee hath no right or title unto 7 Finally that soul which hath the Promise all in God is on his side and laid out for him the Justice of God is on his side and Mercy on his side the Truth of God makes for him the Power of God the Wisdome of God are laid out for him but that soul which hath not the Promise all in God is against him all the Divine Attributes are his Enemies and act against him The Justice of God that is against him that cries Damn the sinner the Mercy of God is against him and saith Mercy Justice do what thou wilt with that Sinner I will not speak a word for him for he hath nothing to do with me The Truth of God that is against him that speaks not a word of peace or comfort to him The Wisdome of God and the Power of God these act against him too How miserable then is the estate of that man or woman that stands out against Jesus Christ he hath nothing to do with the Promise and wanting the Promise how woeful his condition is you have a little heard Vse 3. Then how blessed is their condition who are married to the Lord Jesus why all the Promises are theirs Having Christ for thy Husband thou hast this as a Joynture with him all the Promises of God in him made over unto thee So that is there any good thing in Heaven or Earth that God hath by Covenant and Promise given his people all this is thine All good things in this life given by promise they are thine glory hereafter given by promise it is thine Is Justification given by Promise it is thine is Sanctification it
knowing well by good experience the worth of him did till she had found him shee runs about the streets seeking of him shee meets one and asks him Can you tell mee of my Beloved No away shee goes and runs to another Can you tell mee of my Beloved No So you should have men and women now do if they did but apprehend what a promise were worth you should have them go home and the man would not be at quiet to eat his dinner or go to bed at night but hee would run to such an honest man his neighbour and say O good neighbour I was told to day what unspeakable worth the promises are of and how that all these are to bee had in Christ Can you tell mee how I may come to have this Christ mine that so all these may bee mine and if hee could not answer him satisfactorily hee would run to the next honest man his neighbour and ask him after the same manner Ah were the worth of Promises known you should have many a poor man here that hath a godly wife or a godly childe that knows Christ though it may bee hee hath little cared for them now go home and the husband would say Ah wife I heard the worth of promises and that all these are in Christ couldest thou tell mee somewhat of Christ now And the father or mother would say Ah son ah daughter indeed I have not loved thee as I should but childe I heard the worth of Promises and that all these are in Christ couldest thou tell mee somewhat of Christ now And if poor sinners would do thus how many godly wives hearts would leap to hear this coming from their carnal husbands and godly children to hear this from their carnal parents Sinners O close with Christ then all the Promises shall bee yours Some of you are Marriners and going out to Sea and now suppose as such things have befallen others your ship should sink under you or bee cast away by stress of weather as soon as you are in the Ocean what would a promise then a pardon of sin of God being your God be worth Some of you are Souldiers and though you are here yet you do not know how soon you may bee called out to meet your enemies in the field and suppose there thou that now drinkest and art merry shouldest bee shot thorow or run thorow and lye wallowing in thy blood and gasping for breath what then would a promise of the forgiveness of thy sins of heaven everlasting life be worth O come to Christ Object 1. My sins are so great I dare not come Answ 1. Greatness of sin should not keep thee from Christ who came to save the greatest sinners 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save sinners of whom I am chief 2 Thy greatest sin is not to come to Christ Unbeleef is the greatest sin under the Gospel Mark 16. v. 14. Afterward hee appeared unto the eleven as they sat at meat and upbraided them with their unbeleef and hardness of heart because they beleeved not them which had seen him after he was risen Luke 24. v. 25. Then hee said unto them O fools and slow of heart to beleeve all that the Prophets have spoken Rom. 11. v. 20. Well because of unbeleef they were broken off If it were under the Law then much more under the Gospel but so it was Psal 78. v. 18. to 23. And they tempted God in their heart by asking meat for their lust yea they spake against God they said Can God furnish a table in the wilderness v. 20. Behold hee smote the rock that the waters gushed out and the streams overflowed Can hee give bread also Can hee provide flesh for his people v. 21. Therefore the Lord heard this and was wroth so a fire was kindled against Jacob and anger also came up against Israel v. 22. Because they beleeved not in God and trusted not in his salvation Heb. 3.19 They could not enter in because of unbeleef The sentence of damnation in the Gospel is pronounced against sinners not as sinners but unbeleevers Mark 16. v. 16. He that beleeveth and is baptized shall be saved hee that beleeveth not shall bee damned Joh. 3.18 Hee that beleeveth not is condemned already because he hath not beleeved in the name of the onely begotten Son of God vers 19. This is the condemnation that light is come into the world and men loved darkness rather than light vers 36. Hee that beleeveth not the Son shall not see life but the wrath of God abideth on him 2 Thess 2.12 That they all might bee damned who beleeved not the truth 3 Saints of former ages have made this a ground of incouragement not of discouragement Psal 25.11 For thy names sake O Lord pardon mine iniquity for it is great 4 All manner of sin the greatest is pardonable Mark 3. v. 28. Verily I say unto you All sins shall bee forgiven unto the sons of men and blasphemies wherewithsoever they shall blaspheme but he that shall blaspheme against the Holy Ghost hath never forgiveness 5 Gods design in the last age is to declare the exceeding riches of Grace Eph. 2.7 That in the ages to come he might shew the exceeding riches of his grace in his kindness towards us through Jesus Christ This is shewn in pardoning great sinners Object 2. But had I a broken heart I could come mine is as a flint I dare not Answ Either it is in thy power to get this or out of thy power the former none will grant if the latter then come to Christ for it The way to have thy heart broken is to come to Christ Goats blood dissolveth the Adamant which the hammer cannot break so the blood of Christ dissolveth the Adamantine heart Zach. 12.10 They shall look upon me whom they have pierced and they shall mourn for him as one mourneth for his onely son Ezek. 16. last That thou mayest remember and be confounded and never open thy mouth any more because of thy shame when I am pacified towards thee for all that thou hast done saith the Lord God Object 3. But I shall presume in coming to Christ. Answ 1. Not so long as thou expectest all not for thy merit but his mercies sake 2 Not so long as thou hast no resolution to have Christ and hold any sin Object 4. But I have been an enemy to him an opposer scoffer at his wayes and people Answ It is sad to oppose but consider 1 That all that ever have been reconciled have had enmity in their natures to Christ and his wayes which hath not hindred their reconciliation Eph. 2. v. 1 2 3 4. Col. 1.21 And you that were sometimes alienated and enemies in your minde by wicked works yet now hath hee reconciled 2 That there are many soules now in heaven who have acted forth their enmity in as high a way
though all the Professors in the world should say the contrary their profession weighs nothing with them but is the greater offence to them by how much the more they profess when by this their Profession they think to bear out themselves in the violation of those Laws which are by nature ingraven in their hearts and they know as well as themselves As to give instance it is one of Natures Laws that a man should be just honest and upright in his dealings betwixt man and man Now when a Professor shall shuffle and equivocate and say and unsay have no regard to truth civil equity or justice in words or deeds the world is justly offended Again Temperance is a Law of Nature which though worldly men observe not in their practice yet they know intemperance is a sin Now when a Professor will sit by the hour together and blowse it the world is justly offended Again Modesty is a Law of Nature now when a Professor shall bee either in apparrel going gestures or speeches so light as that there is an apparent shew of immodesty the world is justly offended Thirdly When Professors in their whole conversation are like to the world and singular only in profession for observe it when a man by his profession gives it out that hee dislikes the ways of the world and is a Subject in another Kingdome the world doth now expect to see singular speeches and carriages and actions in him and that his walk should be according to that which he would be accounted to bee now when the would sees this man which gives it out hee is such a one to shape his speeches ways courses actions by the Laws and customs of their Kingdome when he talks as they talk and walks as they walk and acts as they act is in all things as farre as they can discern one with them only in profession and would be another from them they are justly offended and count him and such as he is a company of Impostors and Deceivers for though the world cannot judge of the Laws and Customs of the Kingdom of God which these profess they relate unto yet they are so well skilled in the Laws and Customs and ways and Fashions of their own Kingdome that they can tell when a man walks with them though they love not savoury speech and godly discourse yet they judge by what these men profess that they should have such though themselves will swear and lye and raile yet they think these should not doe so and though they count it no great matter in themselves to Card and Dice to Lye and Cozen and Cheat and be Drunk and Whore c. yet they think it is in them now I say when the world viewing professors see them in their whole conversation like them and can see no difference at all only they profess and we do not they are offended and that justly Vse 1. Is it so that there is a woe upon the world because of offences then all things considered the world hath little cause to rejoyce and make themselves merry with the falls and offences of the godly the falls of good men are the Saints shame but they are the worlds woe thou callest thy companions together O I can tell you story have you not heard it Such an one of so great profession of such a way hath done thus and thus but hearken man I le tell thee a story hast thou not heard it Christ when he was here on earth cried out Woe unto the world because of offences WOE to the Scoffer and mocker because of offences for he shall be hardned by them WOE to the Drunkard the Swearer because of offences WOE to the formal Professor for he shall be lulled asleep in his formal way by them O WOE WOE to the world because of offences The world is never nearer the WOE than when they think themselves furthest from it when by the falls of Professors they are hardned in their way and bless themselves in their wickedness and think they are right then is the WOE dropping upon their heads Hast thou therefore been such a one or hast thou a heart that delightest in it amongst thy Companions to make it a part of thy ribald talk to lay open enlarge and laugh at the miscarriages of godly men O man woman quake and tremble now before the Lord least this dreadful woe fall upon thy head WOE to the world Quest First put case I have been am such a one is there no way to escape this woe or if there be how may I escape it Ans 1. Get clear of the world the WO is upon the world and so long as thou art not clear of the world thou canst not be out of the reach of this WO it will fall upon thee Secondly Mourn for offences when thou seest them arise he that mourns for offences when they arise shall not come under the WO of offences those that mourned for the abominations of Jerusalem had a mark of deliverance set upon them in the day of its desolation those that mourn for offences when they arise shall have a mark of deliverance set upon them from the WOE of offences when the same shall fall on the world Thirdly Adjudge thy self for it as if thou hadst done it say Lord such a one hath fallen but behold here 's the Traytor here 's the Malefactor for ought I know my Drunkenness my Scoffing and Sabbath-breaking may bee the cause why such a one is left thus to fall it may be to harden such a wretch as I am c. Fourthly Get and maintain honourable thoughts of Gods ways though the miscarriages of those that walk in them may bee many and very foul the thing which proves the undoing of poor sinners is this they throw the dung of Professors upon the ways of God and by so doing their hearts are every day set more off from Gods ways and more hardned in their own ways of sin and this draws the WO upon them wouldest thou escape this WO then maintains honourable thoughts of Gods ways Vse 2. Is it so that there is a wo unto the world because of offences O then let all the people of God take heed how they offend the world if respect to Gods glory which is vaild by offences if respect up weak Saints which are shaken by offences if respect to our own peace and communion with God which is broke and lost by offences work nothing upon our hearts O let this work we shall bring A WO upon the world undoe the world harden and damn poor sinners in the world by offences Let meer pitty to the eternal souls of poor men and women in die world which are like to bee undone for ever and to suffer an everlasting shipwrack upon this rock make our hearts ake our souls tremble lest we should fall and offend them O that poor souls may not roar out hereafter O I am undone undone for ever