mens and of those that are suitable to their dispositions interests or examples and those that are against them They seem to judge of the actions by the persons and not of the persons by the actions Though he be himself a sensualist a worldling drowned in Ambition and Pride whose heart is turned away from God and utterly strange to the mysterie of Regeneration and a heavenly life yet all this is scarce discerned by him and is little troublesome and less odious then the failings of another whose heart and life is devoted unto God The different opinions or modes and circumstances of worship in another that truly feareth God is matter of their severer censures and reproach then their own omissions and aversness and enmity to holiness and the dominion of their deadly sins It seems to them more intolerable for another to pray without a Book then for themselves to pray without any serious belief or love or holy desire without any feeling of their sins or misery or wants that is to pray with the lips without a heart to pray to God without God even without the knowledge or love of God and to pray without prayers It seemed to the Hypocritical Pharisees a greater crime in Christ and his Disciples to violate their Traditions in not washing before they eat to break the Ceremonious rest of their Sabbath by healing the diseased or plucking ears of corn then in themselves to hate and persecute the true believers and worshippers of God and to kill the Lord of life himself They censured the Samaritans for not worshipping at Jerusalem but censured not themselves for not worshipping God that is a Spirit in Spirit and in Truth Which makes me remember the course of their successors the Ceremonious Papists that condemn others for Hereticks and fry them in the flames for not believing that Bread is no Bread and Wine is no Wine and that Bread is to be adored as God and that the souls of dead men know the hearts of all that pray to them in the world at once and that the Pope is the Vice-Christ and Soveraign of all the Christians in the world and for reading the Scriptures and praying in a known tongue when they forbid it and for not observing a world of Ceremonies when all this enmity to Reason Piety Charity Humanity all their Religious Tyranny Hypocrisie and Cruelty do seem but holy zeal and laudable in themselves To lie dissemble forswear depose and murder Princes is a smaller matter to them when the Pope dispenseth with it and when it tends to the advantage of their faction which they call the Church then to eat flesh on Friday or in Lent to neglect the Mass or Images or Crossing c. And it makes me remember Bishop Halls Description of An Hypocrite He turneth all gnats into Camells and cares not to undo the world for a circumstance Flesh on Friday is more abominable to him then his neighbours bed He abhors more not to uncover at the name of Jesus then to swear by name of God c. It seems that Prelats were guilty of this in Bernards dayes who saith Praelati nostri calicem linquunt Camelum deglutiunt dum majora permittentes minora discutiunt Optimi rerum aestimatores qui magnum in minimis parvam aut nullam in maximis adhibent diligentiam i. e. Our Prelats strain at a gnat and swallow a Camel while permitting greater matters they discuss or sift the less Excellent estimators of things indeed that in the smallest matters imploy great diligence but in the greatest little or none at all And the cause of all this partiality is that Men are unacquainted with themselves They love and cherish the same corruptions in themselves which they should hate and reprehend in others And saith Hierom Quomodo potest praeses Ecclesiae auferre malum de medio ejus qui in delictum simile corruerit aut qua libertate corripere peccantem potest cum tacitus ipse sibi respondeat eadem se admisisse quae corripit i. e. How can a Prelat of the Church reform the evil that is in it that rusheth into the like offence Or with what freedom can he rebuke a sinner when his conscience secretly tells him that he hath himself committed the same faults which he reproveth Would men but first be acquainted with themselves and pass an impartial judgement on the affections and actions that are nearest them and that most concern them they would be more competent and more compassionate Judges of their brethren that are now so hardly used by them It s excellent advice that Austin gives us Quum aliquem reprehendere nos necessitas coegerit cogitemus utrum tale sit vitium quod nunquam habuimus tunc cogitemus nos homines esse habere potuisse vel quod tale habuimus jam non habemus tunc memoria tangat communis fragilitatis ut illam correctionem non odium sed misericordia praecedat Sin autem invenerimus nos in eodem vitio esse non objurgemus sed ingemiscamus ad aequaliter deponendum invitemus i. e. When necessity constraineth us to reprove any one let us think whether it be such a vice as we never had our selves and then let us think that we are men and might have had it Or if we once had such but have not now then let the remembrance of common frailty touch us that compassion and not hatred may lead the way to our reproof But if we find that we have the same vice our selves let us not chide but groan and move or desire that we may both equally lay it by 5. It shews how little men know themselves when they must needs be the Rule to all other men as far as they are able to command it and that in the matters that mens salvation dependeth on and in the smallest tender disputable points and even in those things where themselves are most unfit to judge In every controverted point of doctrine though such as others have much better studied then themselves he that hath strength to suppress all those that differ from him must ordinarily be the umpire so is it even in the modes and circumstances of Worship Perhaps Christ may have the honour to be called the King of the Church and the Scripture have the honour to be called his Laws but indeed it is they â—hat would be the Lords themselves and 〈◊〉 is their Wills and Words that must be the â—aws and this under pretence of subâ—erving Christ and interpreting his Laws â—hen they have talkt the utmost for Counâ—ils Fathers Church Tradition it is â—hemselves that indeed must be all these â—or nothing but their own conceits and Wills must go for the sense of Decrees or Canons Fathers or Tradition Even they â—hat hate the power and serious practice of Religion would fain be the Rule of Reliâ—ion to all others And they that never â—new what it was to worship God in Spiâ—it and
of the uses and the ends of Life Though my Love and Desires are infinitely below the Eternal Goodness and Glory which they should prosecute and embrace yet do my little tasts and dull desires and cold affections consent unfeignedly to say Let me have God or nothing Let me know him and his will and what will please him and how I may enjoy him or O that I had never had an understanding to know any thing Let me remember him or O that I had never had a memory Let me Love him and be beloâ—ed of him on O that I had never had such a thing as Love within me Let me hear his teachings or have no ears Let me serve him with my riches or let me have none and with any interest and honour or let me be despised Its Nothing that he gives not Being to And its Vseless that is not for his Glory and his will If God have nothing to do with me I have nothing to do with my self nor the world hath nothing to do with me Let dark and dreaming doating sinners declare their shame and speak evill of what they never knew and neglect the Good they never saw let them that know not themselves or God refuse to give up themselves to God and think a life of sensuality more suitable to them But Lord lift thou up the light of thy countenance on me Psal 4. and let me no longer be a man nor have Reason or any of thy talents in my trust then I shall be Thine and live to Thee I say as Bernard Digâ—â—s plane est morte qui tibi Christe rec usat vivere qui tibi non sapit desipit qui curat esse nisi propter te pro ni hilo 〈◊〉 nihil est Propter teipsum Deus fecisti â—â—ia qui esse vult sibi non tibi â—â—â—sse incipit inter omnia Worthy is that 〈◊〉 O Christ to die that refuseth to live 〈◊〉 thee and he that is not wise to thee is 〈◊〉 a foole and he that careth to Be unless it be for thee is good for nothing and is nothing For thy self O God hast thou made all things and he that would Be to himself and not thee among all things begineth to be Nothing 5. If you know not your selves you know not how to apply the word of God which you read or heare you know not how to use either promises or threatnings to the benefit of your soules Nay you will misapply them to you hurt If you are unregenerate and know it not you will put by all the calls of God that invite you to come in and be converted and think that they belong to grosser sinners but not to you All the descriptions of the unsanctified and their misery will little affect you and all Gods threatnings to such will little move you for you will think they arâ— not meant of you you will be Pharisaically blessing your selves when you should bâ— pricked at the heart and laid in Contritioâ— at the feet of Christ you will be thankâ—ing God that you are not such as indeeâ— you are you will be making application 〈◊〉 the threatnings to others and pittying 〈◊〉 when you should lament your selves 〈◊〉 will be thundering when you should 〈◊〉 trembling and speaking that evill of 〈◊〉 that is your owne and convincing others of that which you had need to be convinced of and wakening others by talking in your sleepe and calling other men hypocrites proud self-conceited ignorant and other such names that are indeed your owne you will read or heare your owne condemnation and not be moved at it as not knowing your owne description when you heare it but thinking that this thunderbolt is levelled at another sort of men All the words of Peace and Comfort you will think are meant of such as you When you read of Pardon Reconciliation Adoption and right to everlasting Life you will imagine that all these are yours And thus you will be dreaming-rich and safe when you are poore and miserable and in the greatest perill And is it not pitty that the celestiall undeceving Light should be abused to so dangerous selfdeceit and that Truth itself should be made the furtherance of so great an error And that the eyesalve should more put out your eyes â— Is it not sad to consider that you should now be emboldened to presumption by that very word which unless you be converâ—ed will judge you to damnation And that self-deceit should be increased by the glass of verity that should undeceive you How can you know what promise or threatning doth belong to you while you know not what state your souls are in Can you tell what Physick to take till your disease be known or choose your plaister till you know your sore 6. If you know not yourselves you know not how to confess or pray This makes men Confess their sins so seldome and with so little remorse to God and man you hide them because they are hidden from yourselves and therefore God will open them to your shame whereas if they were opened to you they would be opened by you and covered by God Saith Augustine Non operui sed aperui ut operires Non caelavi ut tegeres Nam quando homo detegit Deus tegit Cum homo caelat Deus nudat Cum homo agnoscit Deus ignoscit I did not cover but open that thou maist cover I concealed not that thou mightst hide For when man discloseth God covereth When man hideth God maketh bare when man confesseth God forgiveth For want of self-acquintance it is that men hypocritically confess to God in a way of custome the sins which they will deny or excuse to man and will tell God formally of much which they cannot endure to be told of seriously by a reprover or if they confess it generally with a seeming humility to others they cannot beare that another should faithfully charge it upon them in order to their true humiliation and amendment Indicia verae confessionis sunt si ut unusquisque se peccatorem dicit id de se dicenti alteri non contradicat Nam non peccator sed justus videri appetit cum peccatorem se quisque nullo arguente confitetur superbia quippe vitium est ut quod de se fateri quis sua sponte dignatur hoc sibi dici ab aliis dedignetur saith Bernard It is the signe of true Confession if as every one saith he is a sinner he contradict not another that saith it of him For he desireth not to seeme a sinner but Righteous when one confesseth himself a sinner when none reproveth him It is the vice of Pride for a man to disdaine to have that spoken to him of others which he stuck not to confess of his owâ— accord concerning himself A 〈◊〉 for prayer it is mens ignorance of 〈◊〉 that makes prayer so little in 〈◊〉 Hunger best teacheth men to beg 〈◊〉 would be ofter on your knees
Saviour and of Enmity to the Holy Spirit while you call him your sanctifyer If you did but know that your sins are unpardoned and your souls unjustified and that you are condemned already and shall certainly be damned if you die as you are could you live quietly in such a state Could you sleep and eat and drink quietly and follow your trades and let time run on without repenting and returing unto God if you knew that you are past hope if death surprize you in this condition For the Lords sake Sirs rouze up your selves a little and be serious in a business that concerneth you more then ten thousand natural lives and tell me or rather tell your selves If you did but know that while you sit here you are unrenewed and therefore under the curse of God and in the bondage of the Devil and are hasting towards perdition and are gone for ever if you be not sanctified and made new creatures before you die could you then put off this Sermon with a sleepy careless hearing and go home and talk of common matters and no more mind it as you have done by Sermons untill now Could you forbear going alone and there bethinking your selves O what a sinful dreadfull condition are we in What will become of us if we be not regenerate before we die Had we no Vnderstandings no Hearts no life or sense that we have lingered so long and lived so carelesly in such a state O where had we been now if we had died unregenerate How near have we been oft to Death how many sicknesses might have put an end to life and hope Had any of them cut off the slender thread that our lives have hanged on so long and had we died before this day we had been new in Hell without remedy Could any of you that knew this to be your case forbear to betake your selves to God and cry to him in the bitterness of your souls O Lord what Rebells what wretches have we been We have sinned against Heaven and before thee and are 〈◊〉 more worthy to be called thy children O how sin hath captivated our understandings and conquered our very sense and made us live like men that were dead as to the Love and service of God and the work of our salvation which we were created and redemned for O Lord have mercy upon these blinded senseless miserable souls Have mercy upon these despisers and abusers of thy mercy O save us or we perish Save us from our sins from Satan from thy curse and wrath Save us or we are undone and lost for ever Save us from the unquenchable fire from the worm that never dieth from the bottomless pit the outer darkness the horrid gulf of endless misery O let the bowels of thy compassion yearn over us O save us for thy Mercy sake Shut not out the cries of miserable sinners Regenerate renew and sanctifie our hearts O make us new creatures O plant thine Image on our souls and incline them towards thee that they may be wholly thine O make us such as thou commandest us to be Away with our sins and sinfull pleasures and sinfull company We have had too much too much of them already Let us now be thine associated with them that Love and fear thee imployed in the works of Holiness and obedience all our dayes Lord we are willing to let go our sins and to be thy servants or if we be not make us willing What say you Sirs if you knew that you were this hour in a state of condemnation could you forbear making haste with such confessions complaints and earnest supplications to God And could you forbear going presently to some faithfull Minister or godly friend and telling him your case and danger and begging his advice and prayers and asking him what a poor sinner must do to be recovered pardoned and saved that is so deep in sin and misery and hath despised Christ and grace so long Could you tell how to sleep quietly many nights more before you had earnestly sought out for help and made this change How could you choose but presently betake your selves to the company and converse and examples of the godly that are within your reach For when ever a man is truly changed his friendship and company is changed if he have opportunity And how could you choose but go and take your leave of your old companions and with tears and sorrow tell them how foolishly and sinfully you have done and what wrong you have done each others souls and intreat them to repent and do so no more or else you will renounce them and fly from their company as from a Pesthouse Can a man forbear thus to fly from Hell if he saw that he is as near it as a condemned Traytor to the Gallows He that will beg for bread if he be hungry and rather 〈◊〉 by shame then famish would beg for grace if he saw and felt how much he needeth it And seeing it is the way to feel it He that will seek for medicines when he is sick and would do almost any thing to escape a temporal death would he not seek out to Christ the remedy of his soul if he knew and felt that otherwise there is no recovery and would he not do much against eternal death Skin for skin and all that a man hath he will give for this life was a truth that the Devil knew and maketh use of in his temptations And will a man then be regardless of his soul that knows he hath an immortal soul and of life eternal that knows his danger of eternal death O Sirs it is not possible but the true knowledge of your state of sin and danger would do very much to save you from it For 〈…〉 a wilfull-chosen state All the Deviâ—◠〈◊〉 Hell cannot bring you to it and 〈◊〉 you in it against your will You 〈◊〉 willing of the sin though unwilling of 〈◊〉 punishment And if you truly knew 〈◊〉 â—unishment and your danger of it you â—â—uld be the more unwilling of the sin for God hath affixed punishment to sin for this end that they that else would love the Serpent may hate it for the sting Wâ—ll you not say He is a beast and not a man that will avoid no danger but what he seeth Foreseeing is to a man what seeing is to a beast If he see it before his eyes a beast will not easily be driven into a Cole-pit or a gulf he will draw back and strive if you go about to kill him And is he a man or some monster that wants a name that will go on to Hell when he seeth it as it were before him and that will continue in a state of sin when he knows he must be damned in Hell for ever if he so continue to the end Indeed sin is the deformity and monstrosity of the soul He is a monster of Blindness that seeth not the folly and peril of such a
they may give light to all that are in the house ver 15. What would you do with Teachers but to Teach you And what should they make known to you if not your selves Shall not the Physicion have leave to tell you of your diseases Verily Sirs a sinner under the curse of the Law unsanctified and unpardoned is not in a state to be jeasted and dallied with unless you can play in the flames of Hell It s plain dealing that he needs A quibbling â—oyish flashy Sermon is not the proper medicine for a lethargick miserable soul nor fit to Break a stony Heart nor to bind up a Heart that 's kindly broken Heaven and Hell should not be talkt of in a canting juggling or pedanick strain A Seneca can tell you that its a Physicion that is skilfull and not one that 's eloquent that we need If he have also fine and neat expressions we will not despise them nor overmuch value them urendum secandum It s a cure that we need and the means are best be they never so sharp that will accomplish it Serious reverent Gravity best suiteth with matters of such incomprehensible concernment You set not a School-bâ—y to make an Oration to give an assaulted City an allarm or to call men out to quench a common fire You may play with words when the case will bear it But as dropping of beads is too ludicrous for one that is praying to be saved from the flames of Hell so a sleepy or a histrionical starched speech is too light and unlikely a means to call back a sinner that is posting to perdition and must be humbled and renewed by the spirit or be for ever damned This is your case Sirs And do you think the playing of a part upon a stage doth fit your case O no! so great a business requireth all the serious earnestness in the speaker that he can use I am sure you will think so ere long your selves And you will then think well of the Preachers that faithfully acquainted you with your case and if they succeed to your perdition you will curse those that smoothed you up in your presumption and hid your danger by false doctrine or misapplication or seeming to discover it indeed did hide it by an hypocritical light not serious mention of it God can make use of clay and spittle to open the eyes of men born blind and of Rams-horns to bring down the walls of Jericho But usually he fitteth the means unto the end and works on man agreeably to his Nature And therefore if a blind understanding must be enlightned you cannot expect that it should be done by Squibs and Glowworms but by bringing into your souls the powerfull celestial truth which shall shew you the hidden corners of your hearts and the hidden mysteries of the Gospel and the unseen things of the other world If a hardened heart be to be broken it is not stroaking but striking that must do it It is not the sounding Brass the tinkling Cymbal the carnal mind puft up with superficial knowledge that is the instrument fitted to the renewing of mens souls But it is he that can acquaint you with what he himself hath been savingly acquainted The heart is not melted into Godly sorrow nor raised to the life of Faith and Love by the bubbles of a frothy wit or by a game at words or useless notions but by the illuminating beams of Sacred Truth and the attraction of Divine displayed Goodness communicated from a mind that by faith hath seen the Glory of God and by experience found that he is Good and that liveth in the Love of God such a one is fitted to assist you first in the knowledge of your selves and then in the knowledge of God in Christ Did you consider what is the office of the Ministry you would soon know what Ministers do most faithfully perform their office and what kind of Teaching and oversight you should desire And then you would be reconciled to the Light and would choose the Teacher could you have your choice that would do most to help you to know your selves and know the Lord. I beseech you judge of our work by our Commission and judge of it by your own Necessities Have you more need to be acquainted with your sin and danger or to be pleased wich a set of hansome words which when they are said do leave you as they found you and leave no Light and Life and heavenly Love upon your hearts that have no substance that you can feed upon in the review And what our Commission is you may find in many places of the Scripture Ezek. 3.18 19 20 21. When I say unto the Wicked Thou shalt surely die and thou givest him not warning nor speakest to warn the wicked from his wicked way to save his life the same wicked man shall die in his iniquity but his blood will I require at thy hand Yet if thou warn the wicked and he turn not from his wickedness nor from his wicked way he shall die in his iniquity but thou hast delivered thy soul And If thou warn the righteous man that the righteous sin not and he doth not sin he shall surely live because he is warned also thou hast delivered thy soul And what if they distaste our doctrine must we forbear Verse 11. Tell them thus saith the Lord God whether they will hear or whether they will forbear So Ezek. 33.1 to 10. You know what came of Jonah for refusing to deliver Gods threatenings against Nineve Christs stewards must give to each his portion He himself threatneth damnation to the impenitent the Hypocrites and unbelievers Luke 13.3.5 Mark 16.16 Mat. 24.51 Paul saith of himself If I yet pleased men I should not be the servant of Christ Gal. 1.10 Patience and meekness is commanded to the Ministers of Christ even in the instructing of opposers But to what end but that they may escape out of the snare of Devil who are taken captive by him at his will So that with all our meekness we must be so plain with you as to make you know that you are Satans captives taken alive by him in his snares till God by giving you Repentance shall recover you 2 Tim. 2.25 26. The very effice of the Preachers sent by Christ was to open mens eyes and turn them from darkness to light and from the power of Satan unto God that they may receive remission of sins and inheritance with the sanctified by faith in Christ Acts 26.18 which telleth you that we must let men understand that till they are converted and sanctified they are blind and in the dark and in the power of Satan far from God unpardoned and having no part in the inheritance of Saints Christ tells the Pharisees that they were of their Father the Devil when they boasted that God was their Father John 8.44 And how plainly he tels them of their hypocrisie and asketh them how they can escape the
that fear God The depths and deceits of the heart are wonderfull and you little think what an hour of temptation may discover in you or bring you to oh therefore know your selves and fear and watch 3. A man that in adversity is touched with penitent and mortifying considerations and strongly resolveth how holily and diligently he will live hereafter if he be recovered or delivered from his suffering doth ofttimes little think what a treacherous heart he hath and how little he may retain of all this sense of sin or duty when he is delivered and that he will be so much worse then he seemed or promised as that he may have cause to wish he had been afflicted still O how many sick-bed promises are as pious as we can desire that wither away and come to almost nothing when health hath scattered the fears that caused them How many with that great imprisoned Lord do as it were write the story of Christ upon their prison walls that forget him when they are set liberty How many are tender-conscienced in a low estate that when they are exalted and converse with great ones do think that they may wast their time in idleness and needless scandalous recreations and be silent witnesses of the most odious sins from day to day and pray God be mercifull to them when they go to the house of Rimmon and dare scarcely own a down-right servant or hated and reproached cause of God! O what a preservate would it be to us in prosperity to know the corruption of our hearts and forsee in adversity what we are in danger of We should then be less ambitious to place our dwellings on the highest ground and more fearfull of the storms that there must be expected How few are there to a wonder that grow better by worldly greatness and prosperity Yea how few that held their own and grow not worse And yet how few are there to a greater wonder that refuse or that desire not this perilous station rather then to stand safer on the lower ground Verily the lamentable fruits of prosperity and the mutability of men that make great professions and promises in adversity should make the best of us jealous of our hearts and convince us that there is greater corruption in them then most are acquainted with that are never put to such a trial The height of prosperity shews what the man is indeed as much as the depth of adversity Would one have thought that had read of Hezekiahs earnest prayer in his sickness and the Miracle wrought to signifie his deliverance 2 Kings 20.2 3 9. and of his written song of praise Isa 38. that yet Hezekiahs heart should so deceive him as to prove unthankful You may see by his expressions his high resolutions to spend his life in the praise of God Isa 38.19 20. The living the living he shall praise thee as I do this day The Fathers to the children shall make known thy truth The Lord was ready to save me therefore we will sing my songs to the stringed instruments all the days of our life in the house of the Lord Would you think that a Holy man thus rapt up in Gods praise should yet miscarry and be charged with ingratitude And yet in 2 Chron. 32.25 it is said of him But Hezekiah rendered not again according to the benefit done unto him for his heart was lifted up therefore there was wrath upon him and upon Judah and Jerusalem And God was fain to bring him to a review and humble him for being thus lifted up as the next words shew ver 26. Notwithstanding Hezekiah humbled himself for the pride of his heart O Sirs what Christan that ever was in a deep affliction and hath been recovered by the tender hand of mercy hath not found how false a thing the heart is and how little to be trusted in its best resolutions and most confident promises Hezekiah still remained a holy faithfull man but yet thus failed in particulars and degrees Which of us can say who have had the most affecting and engaging deliverances that ever our hearts did fully answer the purposes and promises of our afflicted state and that we had as constant sensible thanksgivings after as our complaints and prayers were before Not I with grief I must say Not I though God hath tryed me many a time Alas we are too like the deâ—â—itfull Israelites Psal 78.34 When he slew â—â—em then they sought him and they returnâ—â— and enquired early after God and they â—â—membred that God was their rock and the 〈◊〉 God their Redeemer Nevertheless they did â—â—tter him with their mouth and they lyed â—â—to him with their tongues For their â—â—art was not right with him neither were â—â—ey stedfast in his Covenant Prosperity oft â—â—ews more of the hypocrisie of the unsound 〈◊〉 the infirmity of the upright then apâ—â—ared in adversity When we feel the 〈◊〉 resolutions of our hearts to cast off 〈◊〉 sin to walk more thankfully and â—â—uitfully and accurately with God then 〈◊〉 have done we can hardly believe that â—â—er those hearts shoul lose so much of those â—â—fections and resolutions as in a little time 〈◊〉 find they do Alas how quickly and 〈◊〉 sensibly do we slide into our former inâ—â—nsibility and into our dull and heavy â—â—uitless course when once the pain and â—â—ar is gone And then when the next â—â—fliction comes we are confounded and coâ—â—ered with shame and have not the confiâ—ence with God in our prayers and cryes â—s we had before because we are conscious of our covenant-breaking and backâ—liding and at last we grow so distrustfull of our hearts that we know not 〈◊〉 to believe any promises which 〈◊〉 make nor how to be confident 〈◊〉 any Evidence of grace that is in theâ— and so we lose the comfort of our sincerâ—â—â— and are cast into a state of too much hâ—â—â—viness and unthankfull denyal of our deâ—â—â—est mercies And all this comes from 〈◊〉 foul unexpected relapses and coolings 〈◊〉 declinings of the heart that comes not 〈◊〉 to the promises we made to God in 〈◊〉 distress But if Exaltation be added to Deliveraâ—â—â— how often doth it make the Reason druâ—â— so that the man seems not the same If 〈◊〉 see them drowned in Ambition or worlâ— cares or pleasures if you see how bolâ— they can play with the sin that once thâ—â— would have trembled at how powerfâ—â—â— fleshly arguments are with them 〈◊〉 strangely they now look at plainheaâ—â—â—â— zealous heavenly Christians whose 〈◊〉 they once desired to be in and how 〈◊〉 they are ashamed or afraid to appear 〈◊〉 for an opposed cause of Christ or opeâ—â—ly to justifie the persons that he justifieth As if they had forgot that a day is comiâ—â— when they will be loth that Christ shouâ—â— be ashamed of them and refuse to Justifâ—â— them when the grand Accuser is pleading for their condemnation I say if you see these men in their prosperity would you not ask with wonder
Humiliation Do theâ— think in their dejections that it is in theâ— hearts so much to exalt themselves I coâ—â—fess many of them are sensible of the Pride even to the increase of their humiliâ—ty and as it is said of Hezekiah do humbâ—â— themselves for the pride of their hearts 〈◊〉 that Gods wrath doth not come upon them 2 Chr. 32.26 But yet too few are so weâ— acquainted with the power and rootedness oâ— this sin at the heart and the workings oâ— it in the hour of temptation as they should be Observe it but at such timeâ— as these and you will see that break forth that before appeared not 1. When 〈◊〉 are undervalued and slighted and meaneâ— persons preferred before us and when our words and judgements are made light of and our parts thought to be poor and low when any blot of dishonour is cast upoâ— us deserved or undeserved when we are slandered or reproached and used with despight what a matter do we make of it and how much then doth our Pride appear in our distaste and offence and impatience so that the same person that can â—our out words of blame and shame against himself cannot bear half as much from â—thers without displeasure and disquietness of mind It would help us much to know â—his by our selves in the time of our humility that we may be engaged to more watchfuless and resistance of our pride 2. When we are reproved of any disgracefull sin how hardly goes it down and how many excuses have we how seldom are we brought to downright penitent confessions What secret distaste is apt to be rising in our hearts against the reprover And how seldom hath he that hearty thanks which so great a benefit deserves And would any think in our humilations and large confessions unto God that we were so proud To know this by our selves would make us more suspicious and ashamed to be guilty of it 3. When any preferment or honour is to be given or any work to be done that is a mark of dignity how apt are we to think our selves as fit for it as any and to be displeased if the honour or employment do pass by us 4. When we are admired appladed or excessively esteemed and loved how apt are we to be too much pleased with it which sheweth a proud desire to be some body in the world and that there is much of this venom at the bottom in our hearts even when we lay our selves in the dust and walk in sackcloth and pass the heaviâ—est judgement on our selves 7. Another instance of our unacquaintedness with our hearts and the latent undiscerned corruption of them is our littlâ— discerning or bewailing those secret master sins which lie at the root of all the rest and are the life of the old man and the cause of all the miscarriages of our lives As 1. Vnbelief of the truth of the holy Scriptures of the immortality of the soul and the life of joy or misery hereafter and the other Articles of the Christian faith What abundance of Christians are sensible of their unbelief as to the applying acts of faith that tend to their assurance of their own salvation that are little sensible of any defect in the Assenting act or of any secret root of unbelief about the truth of the Gospel revelations And yet alas it is this that weakeneth all our graces It is this that feedeth all our wo O happy men were we free from this What prayers should we put up What lives should we lead how â—atchfully should we walk with what â—â—ntempt should we look on the allureâ—ents of the world with what disâ—â—in should we think on fleshly lusts â—â—th what indignation should we meet the â—â—mpter and scorn his base unreasonable â—otions if we did but perfectly believe the â—â—ry truth of the Gospel and world to come â—ow carefull and earnest should we be to â—ake our calling and election sure How â—reat a matter should we make of sin and â—f helps and hinderances in the way to â—eaven How much should we prefer that â—â—ate of life that furthereth our salvation â—efore that which strengtheneth our snares â—y furthering our prosperity and pleaâ—ure in the world if we were not weak or â—â—anting in our belief of the the certain â—erity of these things Did we better know â—he badness of our hearts herein it would engage us more in fortifying the vitals and â—ooking better to our foundation and windâ—ng up this spring of faith which must give life to all right motions of the soul 2. How insensible are too many of the great imperfection of their love to God! What passionate complaints have we of their want of sorrow for their sin and want of memory and of ability to pray c. when their complaints for want of Love to God and more affecting knowledge of him are so colâ— and customary as shews us they little observe the greatness of this sinfull want This is the very heart and summ and poyâ—son of all the sins of our soul and life Sâ— much as a man Loves God so much he iâ— Holy and so much he hath of the spiriâ— and image of Jesus Christ and so much he hath of all saving graces and so much he will abhor iniquity and so much he wilâ— love the commands of God As Love is the summ of the Law and Prophets so should it be the summ of our care and study through all our lives to excercise and strengthen it 3. How little are most Christians troubled for want of Love to men to Brethren neighbours and enemies how cold are their complaints for their defects in this in comparison of other of their complaints But is there not cause of as deep humiliation for this sin as almost any other It seems to me that want of Love is one of the most prevalent diseases among us when I hear it so little seriously lamented I oft hear people say O that we could hear more attentively and affectionately and pray more fervently and weep for sin more plenteously But how seldom do I hear them say O that we did love our Brethren more ardently and our Neighbours and Enemies more heartily then we do and set our selves to do them good There is so little pains taken to bring the heart to the Love of others and so few and cold requests put up for it when yet the heart is backward to it that makes me conclude that Charity is weaker in most of us then we observe And indeed it appeareth so when it comes to tryal to that tryal which Christ will judge it by at last Mat. 25. When Love must be shewed by any self-denyal or costly demonstration by parting with our food and rayment to supply the wants of others and by hazarding our selves for them in their distress then see how much we Love indeed Good words cost little so cheap an exercise of charity as is mentioned Jam. 2.15 16. Depart in peace be warmed and
And some sins are also of so heynous a nature or degree that he that Habitually hateth sin cannot frequently commit them nor at all while his Hatred to them is in Act And he that truly Repenteth of them cannot frequently return to them because that sheweth that Repentance was indeed either but Superfiâ—ial or not Habitual But some sins are not so great and heynous and therefore do not â—o much deterr the soul and some are not so fully in the power of a sanctified will as â—assions thoughts c. and therefore may â—fter be committed in consistency with Haâ—itual Repentance or Hatred of sin To exâ—mine particulars would be tedious and digressive 2. And I must further answer that our â—afety and consequently our Peace and â—omfort lieth in flying as far from sin as we â—an And therefore he that will sin as much â—s will consist with any sparks of Grace shall â—ury those sparks by his sin and shall not know that he hath any Grace nor have the comfort of it as being in a condition unfit for Actual assurance and comfort till he be brought to Actual Repentance and amendment Thus I have shewed you by what you must try your sanctification if you will know â—t which I before proved to you from Scripture and further may do when the occasion will excuse me from the imputation of disproportion and unseasonableness â—n repeating the proofs of all that we speak in Explication or Application of the principal point 4. Another cause that many Christians are ignorant of their state of Grace is their looking so much at what they should be anâ— what others are that have a high degree 〈◊〉 grace and what is commanded as our duty that they observe not what they have already because it is short of what they ought 〈◊〉 have We are thus too much about oâ—â—â—ward mercies too We mourn more 〈◊〉 one friend that is dead then we rejoyce 〈◊〉 many that are alive We are more trouble for one mercy taken from us then comfortâ—â— in many that are left us We observe 〈◊〉 diseases and our sores more sensibly then 〈◊〉 health David for one Absalon is so afflicteâ— that he wished he had dyed for him though a rebell when his comfort in Soâ—lomon and his other children is laid aside As all the humours flow to the pained place so do our thoughts as was aforesaid and so we overlook the matter of our comfort 5. And it very much hindereth the knowâ—ledge of our Graces that we search upon 〈◊〉 great disadvantages as hinder a true discovery Among many others I will instance but in two or three 1. We surprize our souls with sudden questions and look for a full and satisfactory answer before we caâ—â— well recollect our selves and call up our evidences and we expect to know the summ or product before our consciences have had leisure deliberately to cast up their â—ccounts Yea when we have set to it and â—y diligent search with the best assistances â—ave discovered our sincerity and recorded the judgement if Conscience cannot presentâ—y recall its proofs and make it out upon every surprize we unjustly question all 〈◊〉 past and will never rest in any judgement but are still calling over all again as â—f the cause had never been tryed And â—hen the judgement passeth according to â—ur present temper and disposition when many of the Circumstances are forgotten and many of the witnesses are out of the way that last assisted us 2. Perhaps we judge as I said before in the fit of a passion of fear or grief which â—mperiously over-ruleth or disturbeth reason And then no wonder if in our haste we say that all men that would comfort us are â—yars And if with David Psal 77.2 3 7 8 9. in the day of our trouble our souls do even refuse to be comforted and if we remember God and are troubled more and if our spirit be overwhelmed in us when he holdeth our eyes waking and we are so troubled that we cannot speak and if we question whether the Lord will cast off for ever and will be favourable no more whether 〈◊〉 mercy be clean gone for ever and his promise fail for evermore Whether he hath forgotten to be gracious and hath shut up 〈◊〉 tender mercies in displeasure till a calâ— deliver us from the mistake and make 〈◊〉 say This is our infirmity We thinâ— that God doth cast off our souls and hideâ—eth his face from us when our soul is fuâ—â— of troubles and our life draweth nigh 〈◊〉 the grave When we are afflicted and reaâ—â—â— to die from our youth up and are distracted while we suffer the terrors of the Lord 〈◊〉 he complaineth Psalm 88.3.14 15 16 Passion judgeth according to its nature anâ— not according to truth 3. Or perhaps we judge when ouâ— friends our memory and other helps are 〈◊〉 of the way and we are destitute of 〈◊〉 assistance 4. Or when our Bodies are weak or distempered with Melancholy which representetâ— all this in black and terrible colours to thâ— soul and will hear no language but forsaken miserable annd undone You may aâ— well take the judgement of a man haâ—â— drunk or half asleep about the greateâ—â— matters of your lives as to take the judgement of Conscience in such a state oâ— â—isadvantage about the condition of your â—ouls 6. Another hinderance to us is that we â—annot take comfort from the former sight of â—race that we have had unless we have a conâ—inued present sight And so all our labour in â—rying and all our experiences and all Gods former manifestations of himself to â—he soul are lost as to our present comfort when over Grace is out of sight Like foolâ—sh travailers that think they are out of â—he way and are ready to turn back when ever any hill doth interpose and hinder them from seeing the place they go to As if it were no matter of comfort to us to say I did find the Evidences of Grace I once recorded a judgement of my sincerity But the former is still questioned rather then the later When with David we should consider the dayes of old the years of antient times and call to remembrance our songs in the night and commune with our hearts in such a diligent search and remembrance of the mercies formerly received Psal 77.5 6 7. 7. Lastly the operations of mans soul are naturally so various and from corruption are so confused and so dark that we are oft-times in a maze and at a loss when we are most desirous to judge aright anâ— scarce know where in so great disorder 〈◊〉 find any thing that we seek and knowâ— not when we find it so that our hearts 〈◊〉 almost as strange to themselves as to one aâ—â—â—ther and sometime more confident of othâ—â— mens sincerity then our own where thâ—â— is no more matter for our confidence HAving thus shewed you the Causes 〈◊〉 our Ignorance of our Sanctification I shall briefly tell you some Reasons thâ—â—