the Gospel and the more necessary and weighty Duties of Religion sufficiently understood and practised Are your Souls safe Is your Calling and Election sure Is the Love and Life and zeal of God grown up to that maturity that you need not mutual help this way Have you any spare time from those things to spend in perplexing controversies Build up one another in your most Holy Faith provoke one another to Love and to good works encourage establish and strengthen one another in the known wayes of holiness and if you find not this both better work and work enough for you then take your liberty These things do live in peace and love and the God of peace shall be with you Hear Oh â—ye freinds of Christ by what oblique Names soever unhappily distinguished will you come and be Friends one with another Are you for peace Your God is the God of Peace Your Jesus is the Prince of Peace Your Gospel is the Gospel of Peace and will you not be perswaded to be Sons of peace Your God is one your Mediator is one your Faith one your Baptism one your Hope one you are one Bodie one Spirit and will you not yet be one Soul Oh how hopeful would our condition be were our hearts generallie set upon peace We should certainly obtain did we more resolvedlie pursue it and what should hinder have you not yet enough of your contentions and quarrellings have not your Souls been sufficiently neglected your Lusts strengthened your Faith weakened your Love withered your comforts wasted your names blemished your holy Profession blamed Hath not your God been sufficiently provoked and the Devil sufficiently gratified are your bellies so filled with gall and your mouths with gravel and have you not yet enough of your contentions Christians Slight not these Counsels and Warnings As you would prove your selves the Friends of Christ be ye followers of peace Studie oh studie these things that make for peace Follow peace with all men as much as in you is but especially with the houshold of Faith Let there be no longer strife betwixt us for we are brethren Yet alwaies remember I am pressing you to an holy Union whilst I perswade you to follow peace I must still add and holiness I perswade you not to pursue peace upon tearms dishonourable or prejudicial to Truth They must have both together that will be blessed in either Truth without Peace is as a Jewel without its Cabinet Peace without Truth is as a Cabinet with nothing in it Peace without holiness is as a fair and promising shell with a rotten or worm-eaten kernel holiness without peace is as a pretious kernel under a crack'd and broken shell They that have peace without truth have nothing worth the securing they that have truth without peace have little security for what they have Peace without truth is beauty without worth Truth without peace is worth with its beauty marred Let both go together and then they will be both the Columina Ecclesiae the Pillar of the Church rendring it consistent within it self and the Corona Ecclesiae its Crown rendring it comely and glorious before the World Be it thus wiâ—h us and then Sathan look to thy self thy Kingdom shall down amain when thou canst no longer hold up division thou losest thy dominion Then Saints lift up your heads your Communion shall be sweet your glory shall be great your light shall shine your fruit shall abound the smell of your spices shall flow forth your adversaries shall envy and your King shall greatly delight to see your beauty Oh may this Grace this Peace be granted us from the Lord and let all that love the prosperity of Sions say Amen 2. In an an united Contention Striving together saith the Apostle for the Faith of the Gospel Unite but strive strive not one against another Christian against Christian but strive together Let your Contention be in Communion Strive together against sin and unbelief against Hypocrisie and earthliness strive against strife and debate and envyings and judgings strive together with God in your prayers and supplycations We often pray but our prayers do not agree by keeping at such distance we know not one anothers hearts and are so many men so many minds every one prayes according to his single apprehension and affections What one prayes another unprayes insomuch that we should put the Lord to do contradictions if he must give particular answer to all our prayers And possiblie that may be the reason why the Lord defers his answer so long he will stay till we are better agreed what we would have Matth. 18. 19. If two of you agree on earth touching any thing that they shall ask it shall be done for them of my Father which is in Heaven Strive together in all holy and united endeavours to comfort confirm and establish one another in the Faith of the Gospel Keep up the Communion of Saints and an united contention against sin and unbelief Remember Heb. 10. 25. 3. In an holy boldness in nothing terrified by your Adversaries In nothing that is either in no degree not at all terrified or else in nothing that you have to do be frighted out of no part of your duty or else at nothing that they do or threaten to do against you Be not afraid to be holy Tell your Adversaries when they have said and done their worst you must and you will make bold to serve your God Fear them not and they cannot hurt you they never hurt you unless they divert you from your duty To establish your hearts in this holy boldness and against your carnal fears 1. Consider That 1. By how much the more you fear God by so much the less you will fear men 2. By how much the more you fear sin by so much the less you will fear trouble 3. By how much the less your adversaries fear God by so much the less need you to fear them 2. Believe Psal 27. 13. I had fainted but that I believed Faith is a buckler against fears and faintings Ephes 6. 16. Above all take the shield of faith whereby you shall be able to quench all the fiery darts of the Devil The shield of faith A shield is a wall of partition interposed betwixt a person and harm 'T is only our apprehensions of harm that raise our fear Faith will save a Christian harmless and thereby preserve him fearless The shield is ordained for a security to all parts and against all assaults Some pieces of our armour are appropriated to one part only the Helmet is for the head the Breast-plate for the brest the Girdle for the loins the Shooes for the feet but the shield is a moveable that is to be lifted up where-ever the blow comes Faith is an universal security Faith may be said to be a Shield 1. Instrumentally As it provides us of a shield as it lifts up a sheild and sets a guard upon the Soul to secure it
Vindiciae Pietatis OR A VINDICATION OF Godliness In the greatest Strictness and Spiritualitâ— of it From the Imputations of FOLLY FANCY Together with Several Directions for the Attaining and Maintaining of a Godly Life By R. A. London Printed in the Year 1665. To my dearly Beloved in Christ the inhabitants of the Parish of B. in the County of S. My dearly beloved Brethren THe ensuing Sermons as they had their Birth for your sakes so are they now offered into your hands and they come unto you upon the same important errand upon which their Authour hath been sent among you viz. to shew you the Path of life and to bring you into and establish you in that holy state and way that leads to everlasting Blessedness The chief hindrances of Sinners eternal Happiness next to that innate enmity against God and Godleness which is rooted in their hearts are their prejudices against and their ignorance of the good wayes of the Lord. Sathan and his Instruments have made it their businesse by those vollies of reproaches and unreasonable calumnies which they are continually discharging against holinesse to render it in the judgement of the World an empty and contemptible thing Two things there are amongst many others which they lay to the reproach of it The one that it is folly whatever there may be in this Godlinesse yet it is attended with so many difficulties dangers and hazards and will be such an unsufferable prejudice to all that will have much to do with it that it is a foolish thing upon such hazards and disadvantages to adventure upon it If this will not do but the consciences of Men whilst they apprehend the real worth and excellency of it stand convinced that it is not Folly but wisdom to adventure on any difficulties to run any hazards for so glorious a prize then comes in the second reproach That it is but a device a specious contrivance to take up eager heads to amuse and divert the busie and keep in awe weak souls when if it be enquired into notwithstanding its glorious pretences it will be found nothing else but imagination meer fancy and no reality at all in the heart of it These impressions I have endeavoured according to my might to wipe away from your hearts and the hearts of such as read what you have heard in the ensuing discourses where I hope you will see both sufficient reason whence to put to silence the ignorance of foolish men to establish your hearts in the firm belief and resolved embracing of it and abundant encouragement to hold on your holy course to the end The other hindrance of a Godly Life is mens ignorance They walk not in the way of the Lord because they know not the way of the Lord some rude and dark notions of Religion possibly they may have but wherein the Spirit and life of Godliness stands and how to set upon an holy and heavenly course they cannot tell This hindrance I have in part prevented in that Description I have given of a godly man and more fully removed in those Directions which I have subjoyned for the obtaining and carrying on a godly Life Brethren my hearts desire and Prayer for you is that what I have done may be successful to your souls that you may be saved as the Apostle speaks that you may be brought into and established in the way of truth and may be found walking in the way of Righteousness And if the Lord shall be pleased so to follow these my endeavours with his Blessing that they may contribute any thing to this end if the Lord shall so animate these otherwise dead words by his quickening Spirit that any souls of them that are without may be added to the Church that any cubits may be added to the stature of those that are within it shall be a Crown to me and exceeding Cause of rejoycing Let the Lord Almighty have the praise for ever as from all such who shall reap any benefit hereby So from the soul of Your Servant in the Gospel R. A. The Contents of the Sermons on Ephes 5. 15. THe Text opened Page 2 The Doctrine propounded Precisians are no fools ibid. The Doctrine explained 1. Precisians are described 1. Negatively to be 1. No Pharisee 3 2. No Phanatick ib. 3. No Phrenetick ib. 2. Positively 1. By their make or constitution They are formed after the image of God 5 2. By their way or conversation Where is considered 1. The end of their conversation Where they are described to be men that are travelling to another world 8 2. Their course I. They take the right way Which is 1. Described to be The Old and Good The New and Living The Strait and Narrow Way ib. 2. Proved to be the most excellent Way It is 1. The way of Truth 14 2. The way of Holiness 15 3. The way of God 16 4. The way of the Kingdom 17 II. They are upright in the way 19 Their uprightnesse is considereed as it hath respect To the Commandement To Conscience 21 Their uprightness as it respects the Commandment stands 1. In their having respect to every Command 23 2. In having respect to the most spiritual and in ward part of every Command 24 3. In the endeavour to observe every Command to the utmost 25 1. They endeavour to get up to the highest pitch of affection care and activity ib. 2. They study and seek out after opportunities for service 26 3. They shun occasions and temptations to sin 27 4. They obstain from all appearance of evil 28 Two things added 1. When they have done all that they can they acknowledge themselves unprofitable servants 30 2. Whatever they have done they dare not trust upon it or be found in their own righteousness 32 Their uprightness as it respects Conscience exprest in two particulars 1. They take great care of Conscience 34 1. About the instructing and informing conscience ib. 2. About keeping Conscience tender 35 2. They give good heed to Conscience hearkning to and following in without turning aside 1. To the right hand either 1. By putting Religion in those things wherein God hath put none 43 2. By putting more Religion in any thing than God hath put in it ibid. 2. To the left hand 45 1. By making sins no sin duties no dutie ib. 2. By making bold with known sins and duties ib. III. From this way they will not be drawn aside by any fears or dangers on the one hand or by any flatteries or advantages on the other 46 1. A Summary description of these Precisians 51 2. Precisians are proved to be no fools from four Reasons Reas 1. God accounts them no fools 54 Reas 2. They will not be accounted fools at last neither by God nor men 55 Reas 3. The properties of wise men are found in them 58 1. They understand themselves aright They understand 1. Their Interest ib. 2. Their way 60 2. They build sure 64 Reas 4.
where he was wont to meet his People and appear unto them This Son which was here below the place of Gods gracious presence was a type of that Sion which is above Heaven the peace of Gods glorious presence this sort of people are travelling Heaven-ward they are those Strangers and Pilgrims here on Earth mentioned Heb. 11. 13 14. That are seeking a Countrey not an earthly but an Heavenly Countrey as is there exprest There are two things in the forementioned Text that discover whither they are travelling 1. The inquiry they make you may guesse whither a Traveller is going when you hear him ask diligently the way to such or such a place They shall ask the way to Sion 2. Their setting their faces thitherward They shall ask c. with their Faces thither-ward Their setting their Faces towards Sion notes two things 1. Their looking wishly towards it a Travellers eye is much towards his journeys end Christians that are making Heaven-ward are much and often looking Heaven-ward a Christians heart is in his eye and his eye is on his home 2. Their setting their faces thither-ward notes the bending of their course thither-ward 'T was said of Christ Luke 9. 51. He set his face to go to Jerusalem Christians set their faces Heaven-ward and thither they bend their course They are much in asking the way What must I do to be saved who shall ascend into the holy Hill what manner of persons must we be that we may get thither and they take the way that leads thither And this is a further Description of this sort of people they are men for another Country men for another world they are born from Above and they seek things Above they are risen with Christ and they are ascending unto Christ their treasure is above their hopes are above and thither are they hastening whatever they have of this worlds goods for the support of their life yet these things are not the scope and end of their life They seek that glory honour and Immortality which comes from God and they are going on from strength to strength till they come and appear before God in Sion And herein lies a special difference betwixt them and all others whatsoever Worldly men are men for this world for a wordly happiness for a wordly heaven an heaven on earth or if they have any thoughts or hopes of another heaven yet they think not so much of it as to ask the way thither How seldom do we hear any such question put by them What must I do to be saved What must I do to be Rich Which is the way to Honour and temporal Preferment or how may I escape trouble and save my self harmless These iniquities and such like are ordinarily in their hearts and mouths but such a serious question as this What must I do to be saved comes so seldom from any of them that 't is a wonder how the Devil with all his skil can make them once believe or hope that ever they shall attain to that salvation or if they do ask the way to Heaven Yet it is not with their faces but with their backs thither-ward whatever little talk there may fall in sometimes about Souls and eternal salvation yet their faces are set another way they bend their course to Egypt and Sodom towards their wealth or their wickedness Hearken O ye foolish wordlings you say every one of you you hope for salvation but which way are your faces set whither are you going Is that way of Swearing Lying and Lust and carnal Liberty and Covetousness and Sensuality to which you give up your selves is this the way of Life In this a sincere Christian is differenced from all others in the world he fixes his heart and his hope and aims upon an eternal happiness and he bends his course towards the obtaining of it 2. By their course or motion towards this end And here I shall give you a three-fold description of them 1. They are such as walk in a right way 2. They are upright and exact in the way 3. From this way they will not be turned aside by any flatteries of the world on one hand or frowns on the other I. They are such as walk in the right Way which is called sometimes the way of the Lord sometimes the way of Truth sometimes the way of Righteousness sometimes the way of Life Psa 1. 1 2. Psal 116. 1. They understand which is the right way by these three pair of way-marks 1. The Old and Good way 2. The New and Living way 3. The Strait and narrow way First The Old and Good way that is the right way that is the way they are commanded to enquire after and take Jer 6. 16. Stand ye in the ways and see ask for the old paths where is the good way and walk therein Stand ye in the ways and see There are many ways in the world some that are apparently the way of Death and not a few that pretend to be the way of Life If you would know which of these ways is the right ask for the old Path the Good way The old path that which was from the begining Godliness is no innovation it is as old as the world 1 John 1. 1. That which was from the begining declare we unto you Then it is the good as well as the old way Antiquity alone is not enough to prove that we are in the right there is an evil way that is an old way the way of sin is very ancient The Right way is the Old and Good way there is a threefold good Profitable Pleasant and Honest Though the Right way have both profit and pleasure in it yet the proper Character of it is the honest way the way of Righteousness Mercy Holiness c. Mic. 6. 8. He hath shewed thee O man what is good to do justly to love mercy and to walk humbly with thy God This is good the good way Phil. 4. 8 9. whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure c. these things do and the God of Peace shall be with you Secondly The new and living way Three things it may be you will ask me about this 1. What is this new and Living way I answer Christ is this way John 14. 6. I am the way Hebr. 10. 19. Having therefore boldness to enter into the holiest verse 20. By a new and living way which he hath consecrated for us c. a Christian that walks Heaven-ward walks in Christ Col. 2. 6. He walks in Union with Christ in the Name and strength and spirit of Christ he that is not in Christ is out of his way whatever good there seems to be in the way he is going yet it is not saving good 2. Whether there be two right wayes I answer No but one it is true there is mention made also of the way of Gods Commandments but these make not
shall prove and make good to you That this godliness in its greatest purity preciseness and spirituality is not such an empty thing but is fully and really that which it asserts it self to be and hath clear foundations in and an evident conformity to that good and acceptable and perfect will of God revealed in the Scriptures The proofs which I shall bring in shall be such as have respect to the special parts of it where I shall make it manifest 1. That the Doctrines and principles of godliness are real Truths 2. That the Duties and comforts of godliness are real Duties and comforts 1. That the Doctrines and principles of godliness are real Truths Wisdom hath her pillars Godliness is not a Castle in the air but is a building which hath foundations Hebr. 6. 1. I shall instance in some of the chief of their principles and shew you 1. Concerning the Being of God and His Holiness That this is a certain truth that there is a God and that he is an holy God and a friend to Holiness If there be any real and evident truth in the world this is a truth that there is a God Aut Deus est aut nihil est Either there is a God or there is nothing We may as well say when we see the Sun and the Moon and Stars and the motions of them when we set the Earth and the several Creatures upon it when we see our selves Men and Women walking up and down thereon that all this is but conceit that our eyes deceive us that our selves and all the things we see are but phantasâ—s and apparitions as wâ— may question whether there be a God Rom. 1. 20. The invisible things of him from the Creation of the world are clearly seen being understood by the things that are made even his eternal power and Godhead And to question whether God be an holy God is the same in effect as to question whether there be a God to conceive that there is a God without Holiness is to imagine that there is a God that is no God Sin is such a defect and imperfection as is utterly inconsistent with such an infinitely perfect Being and to question whether God be a Friend to holiness is to question whether he be a Friend to himself Atheisme whatever the foolish World ignorantly talk is the greatest and most notorious Fanaticism Psal 14. 1. The Fool sayes in his heart there is no God he fancies there is not and Prophaneness that causes men to conceive of God as not so holy and righteous as he is is next to Atheisme Psal 50. 21. These things thou hast done and I kept silence thou thoughtest that I was altogether such a one as thy self but I will reprove thee and set them in order before thine eyes These things thou hast done Thou hast done wickedly hast been a lyar a slanderer a drunkard a partaker with adulterers And I kept silence I let thee alone and did not presently testifie my dislike or displeasure against thee hereupon thou couceitedst because thou wert let alone in thy fin and didst not presently smart for it that I liked it well enough and was altogether such a one as thy self That thou hadst a God after thine own heart after thine own soul that was never the less a friend to thee for that thou wert so great a friend to thy lusts and wickedness Thou thoughtest this such a fooâ—ish conceit thou hast in thy heart I but it was but a conceit I will make thee know that I am another manner of God than thou vainly imaginest I will have my time for thee when I will reprove thee for all thy wickedness and convince thee of thy folly and set all thy sins in order before thee Sinners You that either think that there is no God or because he keeps silence lets you alone in your sins lets you flourish and prosper in your wickednesse thereupon conclude He is a Friend one that favours loosenesse and ungodlinesse he will have his time for you to convince you and reprove you out of these vain conceits and make you know that he hates and detests both you and your wayes and that he loves that holinesse and is a Friend to those holy Ones which for a time he may suffer you to despise and trample upon Rev. 3 9. Behold I will make them of the Synagogue of Satan which say they are Jews and are not but do lye behold I will make them to come and worship at thy feet and to know that I have loved thee You will not now be perswaded but God will make you know whether you will or not that these are they whom he hath loved Please your selves with your own wayes and blesse your selves in your own hearts while you will continue your confidence that God is no such enemy to you that he is not so hard and severe against ungodlinesse as men speak that God is a friend to ignorance formality licentiousnesse and counts such his best Subjects And as for those which make such a talk and such a shew and keep so much ado about holinesse and strictnesse make your selves believe that God is as much against them as you and that he doth not like that men should be so fearful of sin and watchful against sin and zealous for holinesse that he likes those best that will take their ease and their liberty and their pleasure Yet know that God will have his time for you to make you of another mind when he shall come to reckon with you to reprove you and â—â—t your sins in order before you 2. The Doctrines concerning Sin are certain Truths I shall mention but these four 1. That man is a Sinner 2. That sin is the greatest of evils 3. That spiritual sins are the greatest of sins 4. That sin is the root of all misery 1. That Man is a sinner A sinner by nature a Sinner by practice in a sinful state 1 John 5. 10. The whole world lyeth in wickednesse Running on in a sinfuli course Psal 14. They are all gone out of the way that he is universally sinful this sowre leav◠〈◊〉 hath leavened the whole lump every part of man head heart hands and inside outside all are full of wounds and bruises and putrifying sores Isa 1. 6. That man is a great sinner Jer. 17. 9. The heart of a man is desperately wicked it is become like those bad figs which Jeremiah speaks of those that were good were very good and those that were bad were very bad Psal 5. 9. Their inward part is very wickewness 'T is expressed in the abstract not wicked but wickedness and in the plural number wickednesses There is a complication of all sorts of wickednesses and sin is so rooted and as it were incorporated into the hearts of men as if their natures were even transubstantiated into a Mass of corruption Is all this but conceit Gen. 6. 5. God saw that the wickedness of
it rather than faith You that are ignorant idle profane and unsanctified and yet believe you shall be saved you believe a lye you believe that which God hath never said shall be nay you believe that which God hath said shall never be Jer. 27. 11. They are a people of no understanding therefore â—e that made them will not save them 1 Cor. 6. 11. Such shall never inherit the Kingdom of God Hear sinners hear God must be a lyar or your faith a lye But the faith of God's Elect such as hath been before described this is that precious tryed faith by which whosoever believes shall not be confounded Christians you that have obtained such precious faith a Christ-imbracâ—ng faith an heart-purifying a flesh-mortifying a world-conquering faith you may venture safely upon it if ever this faith deceive you God hath deceived you the Scriptures have deceived you Christ hath deceived you who hath prayed and we may be bold to turn Christ's prayer into a promise that this faith fail not let the Phanatick world laugh and mock and call your consolations delusions your confidence conceit or what they will let them alone you must give losers leave to talk and laugh yet cast not away your confidence which hath great recompence of toward 6. The Doctrine concerning Good Works is a certain truth In this I shall shew First What we are to understand by Good Works A good work in general is an holy or gracious action to the making up whereof thâ—se four things are necessary 1. The principle must be good from which it proceeds it must be from an honest and upright heart for a pure conscience from faith unfeigned c. Mat. 12. 35. 1 Tim. 1. 5. 2. The matter must be good something that is commended Micah 6. 8. He hath shewed thee O man what is good and what doth the Lord require of thee Isa 29. 13. Their fear towards me waâ— taught by the precepts of men 3. The form or manner of doing must be good it must be well done this takes in the conâ—ideration of all its circumstances of time place c. 4. The end must be good it must be done to the glory of God 1 Cor. 10. 31. As to the particular kinds of Good Works they are not easily to be reckon'd up The Papists talk little of any good works but the exercises of bounty and liberality in giving Alms feeding the hungry cloathing the naked visiting and relieving the afflicted building of Almes-houses Colledges and the like upon which they â—ufist so much as if there were scarce any other good works but such as these but we may not confine them within so narrow a compass Good works do signifie the same with a good life or a godly life the doing and observing all things which God hath commanded us Our living holily honestly circumspectly fruitfully imports the same with our doing good works the exercising of all the graces of Christ faith love hope c. The subduing and mortifying of lust and corruption the governing our hearts the governing our tongues the ordering of our carriages towards God and towards men all acts of Religion Righteousness Mercy Charity Praying Fasting Hearing Sanctifying the Sabbath Lending Giving Forgiving Peace-making Instructing Exhorting Reproving Denying our selves taking up our Cross following Christ Fighting the good fight of Faith laying up treasure in heaven and the like these are good works every thing is a good work concerning which God will say at last Well done good and faithful Servant In all these the Lord requires 1. That we act Ad extremum virium to our utmost Eccles 9. 10. What thine hand findeth to do and so what thy head or thy heart findeth to do do it with thy might Tit. 2. 14. Zealous of good works Rom. 12. 14. Not sloathful in business but servent in spirit serving the Lord Col. 1. 10. Fruitful in good works 1 Cor. 15. ult Abounding in the work of the Lord. 2. That we act in these Ad extremum vitae to the end of our dayes Deut. 6. 2. Fear the Lord thy God and keep all his statutes and his Commandments all the dayes of thy life 3. That we be doing Per totum vitae cursum without intermission there must not only be well-doing but a continuance in well-doing Rom. 2. God will not have any Chasms or vacuities in our lives but every day must be filled up with the duties of it Christians must not thin of getting to heaven persaltum they must not leap but walk they must not leap over a duty nor leap over a day nulla dies fine linea The Law of God doth not allow a day to sin not abate us one dayes work To demand a breathing time from the service of God is to desire so much time for the service of sin We are ever serving one Master or the other we are certainly serving sin when we are not in one way or other serving the Lord. Secondly That goâ—d works are necessary Necessary to salvation a so as though we are not like to be saved by our works yet we cannot be saved without them He that works not shall not eat bread in the Kingdom of God The everlasting Rest is not for loyterers but for labourers Mat 7. 21. Not every one that saith unto me Lord Lord shall enter into the Kingdom of heaven but he that doth the Will of my Father which is in heaven Faith cannot save us without works The Apostle tells us Jam. 2. 26. Faith without works is dead and a dead faith cannot bring us to life Therefore the Apostle Paul so vehemently charges Tit. 3. 8. This is a faithful saying and these things I will that thou affirm constantly that they which have believed in God may be careful to maintain good works for these things are good and profitable to men Where observe the Preface to the chaâ—ge This is a faithful saying that is a true saying and a great truth a worthy saying worthy to be delivered worthy to be received And these things I will that thou affirm constantly or teach constantly or strenuously or resolvedly be not beaten off from it Why what is this great truth Why â—his is it That they which have believed in God as ever they would that their faith should stand them in any stead must be careful to maintain good works not only to do good works but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to maintain or to excel and abound in good works these things are good and profitable to men Now let me demand of all the world where lies the Phanaticisme in any of all this Which of these Doctrines is it that is but a conceit Is it this that Christians must not onely be believers but must do good woâ—ks Is it this That they must work with all their might that they must be doing to the end of their dayes that they must continue at their work withoâ—t intermission that is that they must bestow noâ—e
not be discouraged he that whilst he is but a child does follow God as a child according to his measure t is a sign that if he were a man he would follow him as a man If you labour under any lust or violent passion which it may be flows from your natural complexion or bodily constitution which whenever it s moved and stirred you are not able to stand before it and notwithstanding you know it is your duty to mortifie and crucifie it yet still this is your case that though it be matter of great grief to you and as a continual thorn in your flesh and it be the longing desire of your soul to have it destroyed yet you can do little to it in this case 1. If your will to be rid of it bring forth a continuall watching and praying against it if you cannot overcome it yet you are fighting against it iâ— it will live in you yet you will not let it live in peac with you especially if 2. Your striving again it be not altogether without success but brings forth some actual restraint of it â— as to those outward acts by which it would vent it self as if you can't overcome passion yet you restrain in some measure your tongue from uttering iâ— in any angry words or if you cannot overcome your inward pride yet you do forbear those self-exalting words and vain boastings c. by which that lust is somented if your heart be so set against it that it thus strives against the lust within and does ordinarily restrain some of its outward actings you may be sure that if you could have your will it should not be suffered to lodge one night more within you If you have a sloathful heart and are naturally or by occasion of any bodily distemper dull heavy and unactive and are still wishing for a more active lively spirit but cannot attain it yet though your heart be heavy and sleepy you will not let it sleep in quiet but are frequently jogging and awakening it by the most stirring and quickning considerations if you endeavour to serve the Lord with the best you have if what you want in quickness and sprightfulness you labour to make up in seriousness though you make on by a slow pace yet you do go on why then know that you have to do with a God that knows and considers your frame and in this case also wil accept you according to what you have and not according to what you have not 3. If there be some Duties that you are unable to yet if you be faithful in others that you can do if you have not an almes to give to one that 's poor yet you can give counsel to him and therein shew kindness to his soul if you can't so well compose your thoughts to any fixed meditation but are unavoidably perplexed with confusedness and distractions yet you can pray or you can spend the more time in reading do you do that If you cannot so profitably or to so much spiritual advantage improve Christian society do you do the more in private in your more retired and immediate converse with God If you want courage or boldness to appear for God in exhorting or reproving others especially such as are above you yet you have families wherein you can be bold what do you do there to your Children to your servants Do you instruct them warn and reprove them c. though as before you can't extend mercy to others in their needs having not wherewithal yet are you just and righteous and honest and peaceable in your dealings with and carriage towards all If you are just and would be merciful if you had wherewithal if you are profitable in your conversing with your families and would be so to others if you could get up to courage and boldness if you are serious and spiritual and affectionate in secret and have a will to be so in society that 's an Argument that your will would bring forth performance there also if it were not hindred 4. If at such times when there are not such impediments we then do what at another time we cannot that which we cannot do at some times as in sickness or in times of desertion or temptation may be done at another time when we are not under such disadvantages Now gather up all these together and then the question will easily â—e determined He that hath a will to walk in all the Duties of godlinesse he that dâ—es ordinarily walk in the practice of those holy dutiâ—s which he hath power to do he that doeth what he can towards those duties which he cannot fully reach to he that mourns and is grieved in his heart under his failings this man â—ay have ground to conclude that his spirit is sincerely willing though his flesh be weak and that this willing mind is accepted with God as if it did really perform But now those that pretend to have a good will to godlinesse but yet in their general course are carnal carelesse and â—here's little or nothing of a godly life to be seen those that do not what they can that do noâ—â—endevour to do what they cannot that do not mourn under their failings but are contented and quiet and satisfie themselves in this that their will is good and that God accepts their will for the deed such as these do but deceive themselves and are not upright before God nor accepted with him 7. The Doctâ—ine of the last Judgement and the different rewards that shall then be rendred to those that are sincerely godly and all others in the world is no fancy but a real truth I am dealing with Pharisees not with Sadâ—uces and therefore shall not need to prove either the Resurrection or Judgment My main businesse here will lye in the proof of the latter part That the sincerely godly shall have in the Judgment a far different reward from all other men That God hath appointed a day in which he will judge the world in righteousness I hope you will give me leave to believe that you are already satisfied in it When all the men of this world shall have run their course when the Courtly Gaslâ—nts and the ruffling Roysters when the proud Minions and wanton Mimicks shall have acted their glorious parts when the trampled and contemned Christians shall have all run their wear Race when the last Scene shall be over the Sing cleared the Cuâ—tains drawn when the beggars Rags and the greatâ—â—â—ens Robes when the Warriors Swords and States men Gowrs shall be put off and laid aside and the poor oppressed shall stand upon even ground with their mightiest oppressors when the Kings of the Earth shall have laid down theâ—r Crâ—â—ns and the Princes their Sceptors when the Judgâ—s of the earth shall have broken up their Courts and â—heir term is ended then shall the God of glory erect his Tribunal before which all persons from the least to the greatest must make
worship to be the Soul and the Soul to be nothing Be not conceited that the outward part is the worship and the inwaâ—â— but a conceit Brethren the living God will have living services the God of our spirits will have the service of our spirits the worshipping God in spirit this is the true worship God will not be and take heed you be not cheated with shews When all the men of the world with their wits parts and interists have commended garnished and magnified the carcass of Religion and decryed and disgraced its soul and life yet this shall still stand as an irrefragable Truth They are the circumcision who worship God in the spirit and rejoyce in Christ Jesus and have no confidence in the flesh 2. Worshipping God through the spirit through the help and assistance of the Spirit of God as to instance in prayer Jude 20. Praying in the Holy Ghost Rom. 8. 26. The Spirit it self helpeth our infirmities The Spirit of God affords a three-fold help in prayer 1. He indites our requests suggests matter of Prayers to us who as the Apostle there tells us Know not what we â—â—â—uld pray for as we ought Carnal mens lusts do often make their Prayers and then no wonder they ask amiss when they should be seeking the death of their lust they ask meat for their lusts we often not knowing what we ought to ask do ask we know not what we ask a stone a Serpent a Scorpion somtimes when we think we ask bread If God should alwaies give his people their prayers their prayers would undo them When we are poor we ask riches and it may be if God should give us them our riches might undo us Somtimes we ask ease or credit or liberty and if we had what we ask it might be our ruine the Spirit of God knows what 's fit for us and accordingly guides our prayers He helps us to understâ—â—â— our sins and so teaches us what confession to make carnal men will confess sins but any sins rather then their own He helps us to understand our wants and so teaches us what to ask He helps us to understand our mercies and so teaches us what to give thanks for carnal men often come before the Lord with mock praises give thanks for their election justification sanctification hope of glory when it may be the power of sin and the wrath of God abides upon them and they remain without Christ and without hope and without God in the world the Spirit of God if they had him would make their devotions more reasonable and regular 2. He excites and quickens and enlarges their hearts in prayer The Spirit of God comes in and influences upon the heart and draws forth the soul and this is the import of the following words The Spirit it self maketh intercession for us with groanings which cannot be uttered that is he sets up a groaning and sighing after the Lord. Groaning notes the strentgh and ardency of desire which through the servency of it puts the Soul to paine and an holy impatience till it be heard in which sence it s used verse 21. For we our selves who have received the first fruits of the spirit groan within our selves waiting for the adoption even the redemption of our body It works such groanings as cannot be uttered it sometimes makes the hearts of Christians too big for their mouths their desires more larger then their expressions as much warmth and life and strength of affection as there does appear without there 's more withinâ—t Oh how flat and dead are our hearts oftentimes how much are we straitned in our prayers we stand as men struck dumb when we come before the Lord or if there be words in our mouths there is scare any word in our hearts sometimes we cannot speak and if we can speak we cannot groan the Spirit doth either put words in our mouths or else supply the want of words by kindling and enlarging inward desires helping us to groan out a prayer when we cannot speak it out and silent groans will sound in the ears of the Lord when the loudest cryes may not be heard 3. He encourages and emboldens the heart in prayer enables us to call God Father to pray to him to cry to him to be confident of audience and acceptance with him upon this ground Gal. 4. 6. God hath sent forth the Spirit of his Son into your hearts crying Abba Father And hereby he furnisheth us with a mighty Argument to plead with God Father hear me Father forgive me Father pity me Father help me Am not I thy childe thy Son or thy Daughter To whom may a childe be bold to go With whom may a child have hope to speed if not with his Father Father hear me The Fathers of our Flesh are full of bowels and full of pity to their Children and know how to give good things to them when we ask them when they ask Bread will they deny them when they ask cloaths or any thing they want will they deny them And is not the Father of Spirits more full of bowels more full of bounty than the Fathers of our Flesh Father hear me This is praying in the Spirit and if this be a fancy with you I must tell you sinners that it is such a fancy as experienced Christians that have most proved it would not lose for all your substance But will you stand to it Is this Fanatical praying indeed then bring your Index expurgatorius and expunge these Textâ— out of the Scriptures or else if you let them stand and look over them again you will next say Their Bible is as Fanatical as themselves But let me add one word to convince you from your own judgement if you understand what you doe that praying in the Spirit is no fancy and this by putting this one Question to you Dare any of you all when you goe to God in Prayer deliberately refuse to begge the assistance of his Spirit Whether you use a Form or Pray without a Form that is not so material The assistance of the Spirit is needed as well of those that use a Form as of those that pray without it Nor dare you I say when you goe to pray deliberately refuse to beg the assistance of the Spirit Dare you say Lord I need not nor desire any such assistance I will not ask it of thee that thy Spirit may be given into me to help mine infirmities If you beg the assistance of the Spirit you hope to have it and if you have it there is that praying in the Spirit which you cry down for a fancy Judge now whether you do not condemn the things which your selves allow and in your Judgement and Practice justifie the reallity of that Duty which with your mouths you decree for Fanatical Will you also be his Disciples Will you also be Fanaticks 2 Walking in 〈◊〉 Spirit this is no fancy Gal. 5. 25. If we live in the Spirit let
of all sorts As it is said of the Tree of Life that stands in the City of God above Rev. 22. 2. so let it be said of every living Tree that stands in the Vineyard of God here below That they bring forth twelve manner that is all manner of fruits be fruitful in every good work and bring forth fruit for every season There are summer fruits and there are winter fruits that God expects from you By summer fruits I mean those that are most proper for the daies of your prosperity as thankfulness watchfulness fear humility self-denyal mercy compassion c. Your winter fruits rae such as God looks for in the dayes of your affliction fasting repentance mortification humiliation submission patience c. Brethren be not only good summer servants but winter servants also and when ever it is winter with you â—all close to your Winter-work be much in the â—xercise of repentance godly sorrow patience c. â—et the persecuting World see that godliness will â—ot only live but flourish too in the hardest Winâ—er The truth is there is no such flourishing time â—or the Saints as the time of trouble Gods trees do usually bear best in Winter The Winter frosts do ordinarily bring forth and ripen their fruit better than the Summers warmthâ— At least the hard Winter prepares for a fruitful Summer Beloved â—s it Winter with any of you lose not this fructiâ—ying season to your work to your work Let your work serve you in stead of fire to keep you warm â—et not the cold windes and storms chill and freeze your spirits and so kill your fruits let a fire be kindled and kept alive within you the fire of love â—nd holy zeal I mean let those winds not blow â—ut but blow up these fires let them blow out the fire of lust of passion and contention but let them blow up the fire of love and zeal and let your winward warmth supply the want of outward comforts and encouragements for the cherishing and â—â—ripening of your fruit Be either bringing forth fruit or preparing for fruit let nor the Plough stand still let the clods be broken let the seed be cast in If it be the day of your tears sow in tears it is good sowing in such a rainy day and such a seed-time will bring forth a comfortable Harvest IV. Be stedfast and unmovable 1 Cor. 15. 58. Be not moved either from the hope of the Gospel or from the Obedience of the Gospel Be not Apostates from Christ let not the fear of the Crosse make you weary of the yoke of Christ Turn not back from the holy Commandment for any Tribulation that may come upon you Suffer not your selves to be persecuted out of your Religion or conscience Tribulations are temptations and will try what there is of God in you what reality there is lying under all your professions whether the Word of Christ hath taken any root in you And such troubles will make the greatest Tryal of you which fall upon you for righteousness sake There are some troubles that fall promiscuously on all good and bad and put no difference betwixt the one and the other but as an overflowing flood bear down all before them As in general families pestilences and wars in which it happen alike to the just and unjust to him that serveâ—â— God and him that serveth him not There are other troubles that fall only on the heritage of the Lord on the best among a people When the vile of the earth prosper and flourish and those only in whom some good thing is found are the suffering people When the Sun shines on the barren Mountaines and miry Marishes and 〈◊〉 Storms the Thunder and the Hail fall only on 〈◊〉 fruitful Fields when the Corn is smitten and 〈◊〉 the Thorns and Bryars escape Such troubles as fall on the Righteous of the earth and for their righteousness sake when the bread and water of affliction are given to Disciples and in the name of Disciples these are the most trying troubles Such troubles as leave men to their choice either to sin or suffer When godliness becomes the common rode to tribulation and ungodliness is the only door that is left open by which we may escape and shift our selves out of danger Such afflictions as these will make the most narrow search and through tryal whether we are godly indeed or not Brethren see that your hearts be so established with grace that you stand your ground and keep your way in such dayes of temptation And that you may hold out and hold on and abide in the day of greatest tryals take this course I. Try your selves throughly aforehand 1 Cor. 11. 3. If we would judge our selves we should not be judged Though I cannot say if we would try our selves we should not be tryed yet this I can say if we would try our selves we should be the more likely â—o abide the trial of the Lord. Try your selves afore-hand And that 1. What you are in the state of your souls according to the instructions I have already given you in this matter 2. What you are in your duties in your active obedience He that is not faithful in doing the Will of God is not like to be found faithful in suffering the Will of God He that carries himself Christianly in his present state needs not trouble himself with fears and doubts how he shall stand in any future state he may be brought into The tryal that trouble will make upon us is whether we will be faithful in doing the Will of God when we must suffer for it Now he that neglects his duty and cannot hold his heart to an holy conscientious course when he is in no danger and his Religion is like to cost him nothing what is like to become of this mans godliness when it may cost him the loss of all We readâ— Dan. 6. 10. When a decree was signed That whosoever should ask any Petition of God or man save of the King should be cast into the Lyons Dâ—n That Daniel prayed and gave thanks to his God three times a day as he haâ—â— done aforetime If Daniel had not used to pray aforetime when praying would bring him into nâ—â— danger he would not doubtless have adventured oâ—â— it in such a time when he saw evidently that it waâ— like to cost him his life Brethren Consider what your present course and care is Do you pray now and fast now and withdrawing your selves from the lusts and liberties of the world Do you now apply your selves to a soâ— ber serâ—ous self-denying life Are you now active for God and your sâ—uls and have you been conscientious and watchful and fruitful aforetime when there was nothing to molest or discourage you If you have been carnal and vain and remiss in the exercises of Religion when you might have been as holy as you would as strict and as zealous as you would without any fear of suffering for
hath cost them so dear but shall prize it the more and be the more wary and tender how they pollute and turn aside from it God hath adventured deep on you make not him a Liar the devil his instruments will be ready to say concerning you as once he did to the Lord concerning his Servant Job Put them into our power let us have the handling of them a while and thou shalt quickly see what truth there is in them or what trust there is to them they 'l curse thee to thy face they 'l deny thee to thy face they 'l eat their own words they 'l be ashamed of their God their Godliness and Confidence Let God be true Christians and the Devil a Lyar be living Commentaries on this blessed Text Let the World and their black Prince see that they cannot make you miserable because they cannot make you sinners like themselves That you are still the more upright for falling into the hands of a crooked Generation Let them see that though your God will not suffer you yet you are contented to serve him for nothing That though his Hedge be removed from you yet your Heart is not removed from him Be able to say Though all this be come upon us Our heart is not turned back neither have we declined thy way Let our standing and encreasing in the Grace of God and abounding in the works of Righteousness be a standing VVitness for God in the VVorld and a Seal to his Scriptures and in special to the glorious Truth of this Text. 4. The evil things of the Saints prepare better things for them their Sufferings go into their Reward As the sufferings of Christ abound in us so our consolation also aboundeth by Christ Every suffering comes with a comfort in its Belly and the sweet is so great as swallows up the bitter 't is a hundred fold that the Saints gain by all their Losses in this Life but how great shall their Reward be in Heaven 2 Cor. 4. 17. Our light affliction which is but for a moment worketh for us a far more exceeding Eternal Weight of Glory They shall not only have weight for weight measure for measure their Load of Glory for their Load of Sufferings but they shall have over-weight over-measure good measure pressed down heaped together and running over shall then be given unto them According to their deep poverty shall be the height of their riches according as their blackness hath been in their Houses of Bondage shall be their brightness in the Land of Promise for all thy shame thou shalt have double The double of thy Reproach in Renown the double of thy Tears in Triumphs all thy bottled Tears shall be returned in Flagons of Joy yea in Rivers of Eternal Pleasure By this time Christians you see what glory there is in this good word All things shall work together for good to them that love God And that none may have the face to say all this is but conceit I shall in the next place bring in clear and undeniable Evidence that it is certainly and unquestionably so as hath been said And therefore know 5. That all things do and shall certainly work for good to them that love God This besides the Testimony of this Scripture I shall make evident from these three Propositions 1. There is a Divine Providence that governs the VVorld 2. The Design of Providence is the accomplishment of the good purpose and promise of God 3. The Providence of God shall never fail of accomplishing its end 1. There is a Divine Providence which governs the VVorld the Epicureans who deny Providence and leave all on Chance and Fortune may as well deny that there is a God which yet they are asham'd to stand to Of Epicurus himself it was said Quem nihil pudendum pudet pudet tamen Deum negare It can be no way reconcilable to the infinite Wisdom of God who made this Glorious Fabrick with the various Creatures therein either not to determine them to their Ends or else to take no care for their accomplishing those Ends they are determined to The whole Current of Scripture is so plain in these matters that he that runs may read Let the following Scriptures amongst others be considered Psal 97. 1. The Lord reigneth let the Earth rejoyce let the isles be glad Psal 67. 15 16. The Eyes of all wait upon thee and thou givest them their Meat in due season Thou openest thy hand and satisfiest the desires of every living thing Psal 36. 6. Thou preservest man and beast Psal 75. 6 7. Promotion cometh neither from the East nor from the West nor from the South but God is the Judge he putteth down one and setteth up another Amos 3. 6. Shall there be Evil in a City and the Lord hath not done it Psal 17. 13 14. Deliver my Soul from the wicked which is thy Sword from Men which are thy Hand The confessions of those Infidels Nebuchadnezzar and Darius speak the same Dan. 4. 35. All the Inhabitants of the Earth are reputed as nothing and he doth according to his Will in the Army of heaven and among the inhabitants of the Earth and none can stay his Hand or say unto him What dost thou Dan. 6. 26. I make a Decree that in every Dominion of my Kingdom Men tremble and fear before the God of Daniel for he is the Living God and stedfast for ever and his Kingdom that which shall not be destroyed and his Dominion shall be even unto the End He delivereth and rescueth and he worketh Signes and Wonders in Heaven and Earth who hath delivered Daniel from the power of the Lions But more distinctly the Lord governs all inanimate and sensitive Creatures in their actions he orders the Stars in their courses The Stars in their courses he made to fight against Sisera He governs the Winds and the Floods he bringeth forth the Winds out of his Treasures he rides upon the wings of the Wind. He maketh the Clouds his Chariots he sitteth on the Floods the Thunder and the Hail and the Rain and the Frosts are all at his Command He giveth Snow like Wool and scattereth the hoar frost like ashes He casteth forth the Ice like morsels he sets bounds to the Sea which it shall not pass the Birds of the Air the Beasts of the Field the Fishes of the Sea yea the stones and dust of the Earth are all at his beck More especially he rules and governs the men of this World He sits in all the Counsels of men though they see him not he orders all their Decrees there 's no Decree can pass unless God gives his Vote He rules in all the actions of men even those things that are acted through our improvidence come not to pass without the providence of God He rules in all the changes that are in the world he changes the times and the seasons he changes Kingdomes and Governments he removeth Kings and
the Lord grant it be not too common a case that our door of hope becomes a door of sin We do not set our selves with that seriousness to humble to purge our selves from our iniquities as we would do did we apprehend our case more desperate our feares and our sorrows have not their kindly work upon us our hopes hinders it We might have been more broken-hearted had it not been for our hopes of building up as it is with a person who conceives himself to be dying he then falls to praying and repenting and setting his heart in order because he must dye but upon a little hope of recovery he layes by his dying thoughts and preparations Christians When-ever you are under afflictions take heed that your expectation of deliverance to be near put it not so much the farther off Watch narrowly over your selves and look diligently to it that your hope of redemption do not harden your hearts nor hinder your humiliation and repentance Hope in God and wait for the promise of his coming But know That till the Rod hath done its work it is not like in mercy to be laid by and its better to be continued in the Furnace than to be brought forth with your dross unpurged away Against this blessed Truth there are some Objections As Object 1. Can it ever be said That the removal of the Gospel and the preaching of it can be for good Sol. This is an hard Truth but yet a Truth That even this shall work for good to those that love God 1. It 's true That the removal of the Gospel and the Ministry of it is a most grievous Judgment and that which carryes with it a greater evidence of wrath and divine displeasure against a People than any thing that ever befals them in this World How great a Judgment it is we may guess if we observe those Scripture expressions by which it 's set forth It 's called the famine of the Word Amos 8. 11. The glory departed 1 Sam. 4. The Kingdome of Heaven taken away Matth. 6. 41. The Salvation of God sent away Acts 28. and can there any thing worse befal a People a Soul-famine an Eclipse of their spiritual glory the shutting up of the Kingdom of Heaven the carrying away of the Salvation of God What worse thing can come unto them It 's a great wonder there should be no deeper Sense of this most dreadful of evils than is mostly found Men little understand what they do who either in away of merit or instrumentally procure and bring on this plague and few understand or are sensible what they herein suffer to be an instrument in this hellish work is an office for a Devil and the suffering of such a plague to them that understand it is an hell above ground This darkness is the very same for kind with the darkness of Hell as the light of the Gospel is the same in kind with the everlasting light as glory under age so is this thick darkness in specie and in semine the darkness of the pit Oh what an hell of wickedness doth this World then become the Devil is then in his Region is let loose rules the World at pleasure deceives devours destroys Souls without contradiction takes them captive at his will carries them down by whole shoals to destruction Those that observe what a World there is where the Gospel is not what oaths curses blasphemies belluine lusts then abound what Lions Tygers wild Bulls wild Boars Men then become one to another need not be to seek for an Argument to prove there is an Hell they see an Hell above-ground These dark and dismal seasons are the Devil's Marts where he may vent his Hellish Wares his snares and temptations his deceits and delusions and every abominable thing by whole sale there 's nothing so false so vile and abominable but he can put it off at pleasure Adultery Drunkennesse VVitchcraft Sodomy Buggery Blasphemy Idolatry Atheism any thing that Sathan hath to offer he 'l find Customers enough to receive and the truth is the Devil may spare his pains men then need not a Devil to damn them they 'l do it fast enough of their own accords Oh 't were happy if Saints were so busie in improving their Light to hasten them Heaven-wards as Sinners do their Darkness to hury them to Hell Oh the sad proofs that the VVorld affords of this Dreadfull Truth Look into all the dark Corners of the Earth especially there where there hath been Light and see if you find not all this fully proved to your hand Can he then be accounted a Christian whose heart doth not tremble at the Thoughts and the Fears of such a sore Judgement He is both dark and dead indeed to whom such a Mist is not as the first-born of Death or the King of Terrours Christians if ever this should be your case make not light of it and take heed how sad soever it may seem in its first approach that no Tract of Time do wear off the sence of it Those that are weary of the Gospel that cry out of too much Preaching that are sick of the Light that shines unto them you may know by what hath been said what Judgement to have of them But is it not strange that there should be any such That those that have lived in the Light and seen something what difference there is between Light and Darkness should yet love Darkness rather than Light Is it not yet more strange that any that pretend to be set up for Lights should be for Darkness That the Prophets should be against Prophecying that the Pulpits should ring against Preaching Some there are that are not ashamed to tell us that hence come all our mischiefs and miseries to tell us and to stand to it that there 's now in such a Land as this little need of Preaching that it had its use in the first publishing and planting of the Gospel but now that the Gospel is received and embraced and competently understood there 's now little more need of Preaching Praying and Reading may now serve the turn I would put in a word or two to such No need of Preaching Why Is the end of Preaching accomplish'd Till the end be attained there 's still need that the means be continued and what was the end of Preaching Was it mens Instruction only to bring them to the knowledge of Christ to turn them from Darkness to Light Was it not for their Conversion also to turn them from the power of Satan unto God Yea and their Edification and Building up in Holiness to Salvation Let these following Scriptures be consulted Acts 26. 18. Eph. 4. 11 12 13. The Apostle Peter 2 Pet. 1. 12 13. told those Christians to whom he wrote that he would and he thought it meet so to do to put them in remembrance as long as he lived and to stir them up to their duty though says he you know and be established
me so I can be in pain in disgrace If thou wilt have me But I cannot be unholy I cannot bear it to be such a starveling in the state of my Soul Lord for more holiness Lord for more life and care and zeal and fruit let me have it upon what terms thou pleasest only let me have it Can you say thus to the Lord I hope you can what and yet be displeased it he take you at your word can you pray thus and yet repine and murmur that the Lord hears your prayers Christian when the Lord comes to deal roughly with thee entertain his chastisements whatever they be with this thought Now the Lord is about to give me my hearts desire now is my day of hope This distress this sorrow and anguish the Lord hath brought upon me may be come to perform that work which I have long'd to see What the Word hath been so long a doing and yet is not done What Sacraments Prayers Mercies have been so long a doing and yet is not done Now is the time this may be the means to bring it about This bitter Cup hath health in the bottom this Plough and these deep furrowes it makes look towards an Harvest The work is doing that I have been so long a begging This froward this senseless this sloathful this earthly barren heart which I feel to day I hope now in a little time I shall be rid of for ever If this be the meaning of my troubles as I hope it is I will wait I will wait for the fruit and if this be the fruit oh welcom welcom this blessed Providence 6. Your patient suffering shall be the advance of your glory Remember what I have told you already Your suffering shall go into your reward according to your deep poverty so shall your riches be As 't was said concerning Babylon Rev. 18. 7. How much she hath glorified her self and lived deliciously so much sorrow and torment give her So shall it be said concerning you How much they have been abased and afflicted for me so much Joy and Glory give them As sure as the persecuâ—ings of the ungodly shall meet them in hell so certainly shall the Persecutions of the Righteous meet them before the Throne of God This shall be written on their everlasting Crowns Here is the Patience of the Saints By this time you see Christians that a suffering state is not so formidable nor patience under it so impossible nor your impatience so excusable as your hearts are so apt to tell you Sufferings you cannot avoid but you may abide them your carnal hearts will cry out I can't endure and therefore whatever shift I make I must avoid them The Gospel tells you You may endure but if you will be Christians you can't avoid them All that will live godly in Christ Jesus must suffer persecution Well since it 's thus Gird up the loins of your Minds and follow your Lord. Consider him that endured such contradictions of Sinners and be not weary noâ— faint in your minds The Captain of your salvation was made perfect through sufferings and if you will be patient so shall you his followers Turn to your strong hold ye Prisoners of hope prove to the world that your Faith is no fancy nor your Rock a refuge of lies that your profession of holiness is not a meer talk or vapour Fear not to bear yours and thankfully accept your Lords Testimony when the Lord hath fulfilled his sad Predictions let your faith and patience seal to the fulfilling his promises When-ever the hand of the Lord touches to the quick and you feel in earnest that 't is hot service to be a Christian when your flesh begins to fly in your face and cries out against your Soul either as Zippâ—rah against Moses a bloody Husband hast thou been to me or as Job's Wife to him Curse God and dye chide it into silence Thou speakest like one of the foolish Women If it will still kick and â—ling and groan out to thee dost thou still retain thy integrity hearken not to it leave it to groan alone as the flesh hath left thy Soul to groan alone under sin so let thy Soul leave thy flesh to groan alone under affliction While thy Soul is quiet there 's the glory of patience though extremity of torment make thy flesh to roar nay the more the flesh roars and the Soul yet keeps silence the more patience If your fears affright you and prophecy to you before hand Oh I shall never be patient if the fore-sight be so dreadful what will the encounter be Yet be not discouraged You say you could be content to suffer if you were sure you could be patient that is you would venture into the water if you had first learn'd to swim why when you are in then you will learn and not before Tribulation worketh patience where it findeth none when you are in the fight you 'l find your weapons your very sufferings will learn you to bear 'T is the flesh that flings and frets but by that it hath been tamed in the house of affliction it will be quieter Be jealous of your selves while you will let not fore-hand presumption hinder fore-hand preparation But whilst you suspect your selves distrust not your God follow the Cloud of Witnesses and lean on the Rock of Ages and when you are put hardest to it let your soul take Sanctuary here When my flesh and my heart faileth me God is the strength of mine heart and my portion for ever Lastly As that wherein I shall take in most of these former particulars Let your lives answer that Spirit of holiness which the Gospel hath powred forth upon you Let your lives be gracious and holy lives Particularly 1. Let the Grace of the Gospel be visible and perspicuous in your lives shew forth the vertues of him that hath called you out of darkness into his marvellous light Let your lives be the image of thot holy Doctrine or the holding forth of that word of Life which you have received Admire that grace of God which hath appeared to you and let his Grace appear and be admired in you let Grace appear in you in its Purity Power 1. In its Purity represent your God and your Christ and your Religion in its holiness to the world Teach the World to love or at least to reverence holiness by letting them see it before their eyes Holiness hath such a Glory in it that it will command respect and reverence when it is clearly seen Let your paths be pure as God hath separated you to separate your selves from the lusts of men to the Law of your God Keep your selves upright in the sight of God keep your selves unspotted of the world If they will be spotting you let it be only with your beauty spots your Wisdom Truth Holiness Mercy Meekness Patience the Excellencies and Vertues of your God appearing upon you Let this that you are too pure