Hopes Oh beware then how you perch your selves on such a Bough as you are warn'd will break under you 4. Watch against the Scorus of the world Though you cannot watch to prevent them yet watch to bear them and not only so but to improve them too Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you falsly for my sake Matth. 5.11 No wonder if fools blaspheme Alas Iud. v. 10. they speak evil of what they know not But wisdome is justified of her children 'T is but a little while you are like toly under these Scorns You shall shortly hear them change their Note When the ends of us both shall be compared together and the definitive Sentence of a just and impartial Judg shall have convinc't them of their madness You shall then mount above their reach and be as much their envy as now you are their scorn Come ye blessed and Go ye cursed will surely bring them to their right witts and a more true and honourable opinion of you 5. Watch against the Persecutions of the world Here is work for your Patience for your Prudence too For Patience to suffer what you cant prevent and for Prudence to prevent what you may foresee and warrantably escape Let not your Imprudence wrong your Patience nor your Impatience force your Prudence Your liberties liycs are dear to Christ as well as to your selves you are as the Apple of his eye Zech. 2.8 Oh take heed then you do not foolishly expose the Apple of Christs eye to every thorn that would pierce it as long as you may avoid it without dishonour 'T is true the Just shall live by his Faith Heb. 2.4 but not aband on his Reason he will trust God Psal 91.11 12. but he will not tempt him Though Angels are charged concerning him and in their hands they shall bear him up Yet it is written Thou shalt not tempt the Lord thy God Matth. 10.22 ve 16. vir 17. Matth. 4.6 7. He that hath said Feaâ— not them which kill the body hath also said in the same Place Beware of men And 〈◊〉 wise as Serpents But I hope I need not use much ado with you here Self-preservation is a Principle of Nature But watch your Patience rather how to bear that which you are called unto And should I tell you all your encouragements hereunto I must set open the very heart of Christ and the Gates of Heaven to you which is a task too hard and too high for a poor finite shallow mortal Creature to do 6. Take heed of the Cares of the world Those choaking things Matth. 13.22 The care of the world and the deceitfulness of riches choak the word They will choak your graces and your comforts too I would have you without carefulness 1 Cor. 7.32 How did Christ labour to beat his Disciples out of this Matth. 6.17 Which of you by taking thought can add one cubit to his Stature What have you gotten by all your Immoderate cares Han't you found them to be unsatiable â—exing tormenting things Whosoever drinkâ—eth of this water shall thirst again Joh. 4.13 Have your cares ever filled your Bellies Or are they ever like to do it Han't you bin as when a hungry man dreameth Isa 29.8 and behold he â—ateth but he awaketh and his Soul is empty Besides they are entangling things the Cords and Fetters of the Heart 2 Tim. 2.4 Nay let me tell thee Christian these sinful cares â—re the Instruments of Petsecution and cruelty â—he spears in the heart of Christ and Thorns â—n thy own Soul What Fires and Feudes do they kindle in your Affections What shuffling and partiality do they introduce on your Duties-Certainly I cannot tell you the thousandth part of the mischiefs of these poysoned Arrows these pestilent sordid Christ persecuting heart-ensnaring cares Nor can I stand at present to enlarge as I thought to have done 5. Lastly watch against Death Not only agaist the Stroak of Death which is common to all but against the Sting of Death Leâ— not Death find you out of the way of Life noâ— out of a lively activity in that way Wait with Patience till your Change come Iob. 14.14 which shall change your Patience to possession Leâ— not Death be in your Mouths only but in your Hearts that both heart and mouth may joyn in your eternal Triumph This is you last Enemy overcome this and you shall wear the Crown to all eternity and set up your everlasting Trophies in the Throne of your God Watch that Death find you noâ— onely in the Vineyard but in your work thaâ— you may dye not only in Christ but in Comfort too Blessed is that servant whom his Lord when he cometh shall find so doing Luk. 12.43 Oh Christians When God shall call you out of your hardest work and snatch you as it were out of the midst of crue storms When he shall break in through you Prison-doors and lead you out by the hand or send his fiery Chariots to convey you from your glorious Martyrdom to your most gloriouâ— Mansions Oh! conceive then if you can with what in effable compassions will he laâ— you up in the victorious arms of his Love and place you in his eternal Rest oh hold out â—â—ith and Patience one hour one year one â—attel more For yet a little while and he â—â—at shall come will come and will not tarry â—eb 10.37 Thus I have told you what it is you are specially concern'd to watch against I hope here are but few among Christians that are question the reality or necessity of such â— Duty Yet to keep you the better waking â—â— this sad and dismal night when so many â—f our Watchmen are forsaking the Walls or â—â—llen asleep I shall propose these five quickning Motives 1. They are Enemies that you are to Watch against Such as will be sure to do you â— mischief if possible they never intended you â—ny good It never goes well with Sin longer â—han it is feeding on the blood of your Souls and the spoils of your Duties Oh how would â—he Devil rejoice to see you falling like Starrs from Heaven and God blotting your Names but of the Book of Life Nothing stands more directly opposite to your peace and happiness â—han Self How full is the World of venom and â—nmity and Death waits but for the word to â—trike his last blow at you to consummate â—our eternal Ruin Oh my Brethren you â—hat have to do with enemies had need be watchful 2. They are Mortal Enemies Such as thirst for your blood The wages of Sin is death Rom. 6.23 What doth the Labourer look and long for but his wages oh how hard is Sin at its daily work to earn the undoing wages of thine eternal death 't is that it looks and longs for 1 Pet. 5.8 What is it the Devil is seeking after and hunting up and down the
these Dreams and Apparitions vanish when once the dawning of Eternity is broken upon thee When once that light shall appear every thing will look like it self Sin will then be Sin and Heaven will be Heaven this old Hag the World shall then be stript of her Harlots Vail and shall deceive no more Hell will be Hell indeed and Christ will then be Christ When thine eyes be once open'd thou wilt see that thou art naked And is there not enough in Heaven to make thee amends at last Will not the End defray the charge of the Means Canst thou think it will never quit cost to be a Christian in all places and in all cases If Heaven be not worth this I would never perswade thee to adventure for it Alas Christian were thy heart as big as thy head didst thou but believe thy own Confessions all these If 's and And 's would be laid aside thou wouldst stand no longer a choosing the Question would be no more a Question with thee What the World hath and what the World can do we know we know the utmost of it we can see both ends of it at once and wrap up all it's arrows in one Syllable Death which at worst is but an Anticipation of Nature Alas alas I am almost asham'd to disparage that infinite Glory above by so vile and disproportionable a Comparison Well might the Apostle reckon That the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us Rom. 8.8 What this glory is I cannot yet tell you He that had seen farther than ever I yet saw knew not how to express his ravishing sight and unspeakable works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 12.4 neither shall I here begin to tell you that little that I might onely I say it is Heaven And as it is written eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him 1 Cor. 2.9 And now if thou art resolved to stand fast in the Lord if thou wilt own thy professed Choice unto the death take with thee this three-fold Cord and gird up the â—oyns of thy mind with it bind it upon thy heart and let it be thy Cable in the Storm 1. Take heed of over-prizing the World Rate it not higher than thou art sure to make â—on't If God be come to deal with thee for it be sure take him at his first Offer Don't out-ask nor out-sit thy Market convince thy self of the real value of it And in order hereunto consider it 1. In its self 2. In the price offer'd for it In its self Wherein is it to be esteemed farther than the bare use of it and as for the use of it this concerns the Body only directly the Soul indirectly necessary it is as to thy natural Being but not as to thy future happiness an old decaying Post that may stand a while and for no higher use than to prop up thy Working-house I had almost said thy Prison-house nay it sits as a Nail in the door to keep thee out of thy Dwelling-hoâ—se Lo this is the Palladium the Pearl of such great worth Consider it again in the price offered for it Matth. 19.29 And every one that hath forsaken houses or brethren or sisters or father or mother or wife or children or lands for my names sake shall receive an hundred fold and shall inherit everlasting life Here 's a Trade for wise Merchants that are complaining they know not wherein to deal to get a penny here 's an Ensuring Office that shall secure thee an hundred pounds for the adventure of one With whom canst thou deal else in all the world at such an advantageâ— And if this be not enough there is thy Lifâ— settled on an Everlasting inheritance Nay believe it Brethren Christ makes the least on'tâ— Give me but thy self sayes God and I will give thee my self give me all thou hast and I will give thee all I have let me command thee and thine which yet is but my own and my proper right and ever under my absolute dispose and thou shalt command both me and mine Isa 45.11 let me have this Earth at my use and thou shalt have both it and Heaven too at thy use and service for ever On this account it was that St. Paul cryes out Phil. 3.8 Yea doubtless and I count all things but loss for the excellency of the knowledg of Christ Jesus my Lord for whom I have suffered the loss of all things and do count them but dung that I may win Christ O my brethren are you like to lose by such a bargain O whence is it then that every Shop is full but God's that every other trade is ambitiously sued or patiently served for and this only goes a begging None but the worlds fools have wit enough to adventure this way Ay but your worldly hearts would say Ob. might they but speak out We may look long enough for this A little in hand is better than a great deal more at such a distance This I shall answer briefly Answ but as fully as I can 1. Though it be future yet it is sure Thou hast the word of a God for it who is truth it self and cannot lie Nay thou hast his Hand and Seal for it his Word his Covenant and all â—he Promises and Priviledges of them ratified and sealed with his own Seal of Divine Inspiration and Institution and that in the blood of the Lamb in whom all the promises are â—ea and Amen 2 Cor. 1.20 What thou hast not yet in thy hand is certainly forth-coming 2. Thou art sure to have it into hand as thou hast real need on 't It is not for the credit of a Father to let his children go naked and famisht unless it be in order to some greater good though I might interpose by the way that God seldome or never turns out any stark naked Nemo tam pauper vivit quam natus est The Covenant of Grace hath provided as well for this life as for the life to come I have been young and now am old yet have I not seen the righteous forsaken nor his seed begging bread Psal 37.23 He hath given meat to them that fear him he will ever be mindful of his Covenant Psal 111.5 But we often see the dearest of Gods children in lack Ob. and that not only of conveniencies but even of necessaries 't is a common Case Let God be true Answ and every man a lyar Men are not held to be competent Judges in their own case Thy Parum may be Satis in God's Translation Though they be sometimes without conveniencies yet 't is improper I had almost said false to say they want them for there is no want to them that fear him Psal 34.9 This Scripture is the word of God and therefore true If there be any want 't is
art thou and whose am I Are these the effects of Love or Hatred the rods of a Father or of a Foe As ever thou expectest comfort in or good from the Rod get this Question answered As there is a vast difference between the iron Rod of Gods hostile wrath and the gentle Rod of his Fatherly Correction in respect of the Measure and the Divine Attribute from whence it proceeds so in respect of the End and Design of it too The rod of his wrath is not intended to amend but to destroy A rod of Scorpions will not heal but poyson the soul if we cannot look upon him as a Father and on his rod as the Fruit and Evidence of his Fatherly love and care it is never like to reform us If a Child be beaten by a stranger it begets hatred revenge or slavish fear 't is that correction only that we can on good grounds apprehend to come from real though abused love that is like to produce love and obedience in us Thou hast chastised me sayes Ephraim and I was chast sed and because it was thou I was turned I repented I was instructed I smote upon my thigh Now what was the relation between God and Ephraim Is Ephraim my dear son is he a pleasant Child With what undiscoverable and yet unconcealable affections doth God fall on the necks of his poor children that dutifully submit to the Rod like Joseph on his Brethren when the Relation could be no longer dissembled towards them Gods Kisses are never sweeter than when he kisses off the tears that his own rod had occasion'd But here I would speak a word or two very briefly to a Case which possibly may be thy Case Ob. The Rod lies very heavy upon me may some poor soul complain and I can apprehend nothing of love in it I sit in such darkness that I can see no light neither from within nor from above I scarce dare to call God Father nor can I see any evidencing or comfortable Fruit of his Rod upon me And what shall I do in this Case This hath ever been a common case with the People of God Answ Wherefore hidest thou thy face and holdest me for thine enemy sayes Job Wilt thou break a leaf driven to and fro and wilt thou pursue the dry stubble Job 13.24 He findeth occasions against me he counteth me for his enemy Job 33.10 So David was ready to look on himself as a Cast-away Psal 51.11 cast me not away from thy presence In whan a Case was the Spouse Cant. 5.6 7. when her Beloved had withdrawn himself she fought him and called him but could get no answer the Watchmen smote her and wounded her her estate was very low and yet she was the Spouse still I would not that Affliction should fill you with hard thoughts of God or despairing thoughts of your selves To conclude that the Sun is set as soon as it is clouded is too weak and childish But more distinctly to the Question 1. Can you truly say that you love God as well correcting as comforting if so Let it be in Argument with you that your love was not â—laced on the enjoyment you have lost but on â—he God you still enjoy 2. Would you not be content and gladly â—huse rather to part with all that 's dear to you â—â— the world than part with your Adopted Relation unto God Had you not rather have God â—â—r your Father than the World with all its â—owry for your Portion Let your highest Choice of God then be an Argument of Gods â—carest Choice of you 3. Would you not rather have the Affliction â—netified than removed Possibly in some hot â—ssault or the Paroxysm of some prevailing â—mptation thou mayst not be so well able to â—â—dg but when thou hast space to make and â—clare thy deliberate Choice wouldst thou â—hange thy afflicted Case for all the Pomp and â—leasure of those that have the World and â—othing more for their Portion Would you â—use rather to be thus washed from sin than â—ith more ease or liberty to be still polluâ—â—d with sin If then the perfection of Hoâ—ness be your Aim it shall one day be your â—â—own 4. Dost thou find that sin begins to grow â—â—â—erer than ever and resolutions stronger â—hough the sense of thy suffering may lie upâ—rmost and drown the sense of sin yet canst â—ou not find that sin lying at the bottom is â—at which urgeth all Wonder not at the Strugling then Twins are in thy womb continue these throws unto their appointed Issue and know that this sickness is not unto death but a symptom of better health 5. Let thy former experiences and evidences be produc'c against present doubts and jealousies on this Foundation Joh. 13.1 Having loved his own which were in the world he loved them to the end If ever he were thy Father he will ever be thy Father For the Gifts and calling of God are without Repentance Rom. 11.29 2. Consider what thy wayes and carriage toward God have been Let us search and try our wayes and turn again to the Lord Lam. 3.40 This is absolutely requisite both to our knowledg of the Offence and expiation of the Guilt and the removal of the Effect of it with a Blessing How is it possible we should know what God is displeased at in us unless we reflect on what we have done and consider wherein we have miscarried our selves toward him Why hath God lighted up his Candle in our Conscience and unseal'd the Word of his mind and our duty to us but that by these we may come to know wherein he is pleased or displeased And when we perceive his anger by the effects of it don't common reason tell us that this is the course to compare our wayes with our Rule and to consider what we have done Is there any probable hope of removing the Effect without knowledge of the Cause Alas Christians how can you believe how can you hope how can you pray for deliverance as long as the Cause of our Bondage is not acknowledged nor removed Ah I how â—pt are our false hearts to shuffle and daub here â—o pack off the guilt on others Loth we are to discover our shame as long as we can get any Fig-leaves to cover it but yet all will not â—erve the covering will be too narrow thy â—akedness will not be hid there 's no licking â—hy self whole all thy Plea's and distinctions will not do the Fallacy will be detected when â—nce God comes to moderate 't is not the Woâ—an nor yet the Serpent shall excuse thee 't is â—ot the Peoples common vote or violence 1 Sam. 15.21 nor â—hy supererogated Devotion that shall palliate â—hy partial obedience Culpae ipsae non transferuntur nec Criminum quaedam confusio fit Lipf de Const l. 2. c. 17. God will not charge on â—is children the debts or the crimes of his â—nemies nor is he like those passionate Furies who
world for but to devour What is that Imposthume of Self doing within but conspiring thy destruction How wide doth the World gape upon thee 1 Tim. 6.9 to drown thee in destruction and perdidion As for Death it carries mortality and dissolution in the very name of it Oh! what need have we of wary steps Were ever Creatures in such hazzard Well might St. Paul criâ—â— out Wretched man that I am who shall deliver me from the Body of this death Rom. 7.24 3. They are Spiritual Enemies and therefore the more dangerous We wrestle not against flesh and blood but against Principalities and Powers and against the Rulers of the darkness of this world against spiritual wickedness in high places Eph. 6.12 Spiritual on a double account in their nature and in their operation They are of a spiritual and invisible nature and are not the objects of external sense which is the eye we are wont and able to judge by These are enemies that are all waies on the blind side of us they wound us and we are not aware Their operations are also spiritual they work on us like an infectious Air we will not believe but that we are well enough till we drop down dead where we are going and therefore 't is call'd the Plague of the heart which is oftentimes undiscernable till it be incurable How closely doth Self steal in betwixt Christ and our hearts How deceitfully doth the World charm our affections What secret passages and trap-doors hath Satan at every Pore of hearts Oh my Brethren We have spiritual enemies to deal with our Watch is especially within our own walls 4. They are Constant Enemies Such as will find you work as long as you live This comes to pass from their contrary and implacable nature Light and Darkness can never be â—econcil'd St. Paul could not sing his Palinody that his Fight was over and his Course finished till the time of his departure came 2 Tim. 4.6 7. Thy Watch-work Christian is thy Life's-work Our Enemies seem to enjoy our Promises here Psal 37.24 Though he fall he shall not be utterly cast down Oh! which of our fallen Lusts can we say is utterly cast down Every Conquest produceth a new Combat and our very Victories oftentimes occasion our sadder Losses 5. Lastly They are Mighty Enemies Such is we cannot in our own strength stand before If a Lust do but becken at us we preâ—ently yield If the World do but frown on us we â—remble As Self will have it so the Law must â—and If Satan turn the Key of a temptation upon us we are his Close Prisoners If Death once strike we fall Had we not a strong God to flie to a sure word of Promise an impregnable Refuge in Christ a mighty Advocate with the Father who is able to save to the uttermost an irresistable Help in the Spirit to bruise Satan under us Were not the Weapons of our Warfare mighty through God 2 Cor. 10.4 these strong holds would never come down our victories would be according to our strength very small Therefore what you want in Power labour to make up in Care O let the sense of your Weakness double your Watchfulness that you may be able to say with the Apostle Phil. 4.13 I can do all things or suffer any thing through Christ which strengtheneth me Thus I have laboured though weakly yet I hope faithfully to interpret the Rod to you And oh that now I could prevail with you to lay these things close on your bare Consciences Commune with your own hearts and let your spirits make diligent search Now set about your mourning repenting resolving reforming-work God hath us in his Furnace and his Jealousie is smoaking against us He hath cast our Liberties our Peace our Health our Hopes nay his own Ordinances and Sacred Institutions the holy Vessels of his own House as Wood under us for the Fire of his Displeasure to heat us with oh when shall we begin to melt that we may once be capable of being cast into a new Mould oh when will those hard hearts break when will those stout hearts yield when will those stubborn wills comply Shall we stick in the Birth till we die there shall we tempt God on the wheel to cast us off as a Lump that will never â—ome to any thing Shall we even force him â—o throw us and Idolaters us and Hypocrites and the prophane incorrigible and abominable Scum of the earth to the Dunghil at last together The Lord forbid O the God of Heaven forbid it 2. In the next place This Rod hathalso a voice to the Enemies of God and these are â—ther open Foes or false Friends I shall joyn â—oth together as Christ hath done Matth. â—2 30 He that is not with me is against â—e and he that gathereth not with me scatâ—reth abroad These five things would I tell them from God hight I be freely suffer'd to do my Message 〈◊〉 them And with these five Bells I shall â—ing the doleful Knell of God's and his Churches Enemies 1. It assures them that God is not such an â—â—e as they take him be These things thou â—â—st done and I kept silence thou thoughtest â—â—at I was altogether such an one as thy self â—â—t I will reprove thee and set them in order â—â—fore thine eyes Psal 50.21 Alas Sinner â—â—ou art mistaken in God though he keep â—â—ence awhile he will not keep silence for â—â—er he will find a time to speak when thou â—â—alt stand speechless before him Though his â—â—se Providence and thy cursed Projects seem to joyn issue yet assure thy self their disparitâ— and incongruity will shortly appear to thâ— shame and astonishment I could tell them in what respects they are mistaken in theâ—â— thoughts of God if God be ever in theâ—â— thoughts 1. They are mistaken in his Holiness Thâ—â— is that which seems to be principally aimed at iâ— the fore-cited Text. After God hath chargeâ— them with Incorrigibleness from ver 17. with Theft and Adultery and False-witness unto ver 21. Thou thoughtest saies God that I haâ— been such an one too as wicked and as vile a thy self That I had lov'd thy Drunkenness thy Oaths thy Blasphemies and Uncleanness thine Idolatry and carnal gawdy Will worship thy Crueltie and Oppression of mâ— People Because I kept silence and wink'd a these things because ye were become Such Priest and such People ye thought it had been Even such God too That I had been as great aâ— enemy to Holiness as you as implacably beâ—â— to ruin the Interest of my Son Christ as you were that I had divorced my own Spirit and exchang'd natures with your Father the Devil and yielded up my Scepter and Kingdom unto him and become altogether such a one as youâ— You thought it had been as much my envy 〈◊〉 see men faithfully labouring to make their Caâ—ling and Election sure as it was yours thaâ— their Faith and Humilitie and Self-denial anâ—
are like to rue for to aâ— Eternitie O set a faithful watch upon unfaithful Self These three waies you are iâ— danger here 1. Of Self-application Beware of this 'T is the common course of the world when anâ— thing ails them to run to Self for help Thiâ— is their Egypt they flie unto which God wiâ— one day make his people asham'd of Nay not God now upon this very design whâ—â— have you now to help your selves with Hanâ— you tried what Egypt can do for you whâ—â— your own Reason and Wits can do Where the Deliverance that Self hath wrought you where are your Counsels and Contrivances are you not asham'd of your shifts and wear â— look any longer to these Hills Ah! how â—auiral is this Idolatry How fain would this Absalom judge the people How fain would self sit in Gods throne 2. Of Self-relyance This is the Staff of â—at broken Reed that will deceive you and â—erce you too Self-dependence is a sacrilegious sin It robs God of that Glory which he â—ath said he will not give unto another See that care God takes of this Judg. 7.2 When â—erubbaal was going forth against the Midianites The people that are with thee are too â—any for me to give the Midianites into their â—ands lest Israel vaunt themselves against me â—ying mine own hand hath saved me Cursed the man that trusteth in man And surely â—ery man in his best state is altogether vaniâ—â— How full is the Scripture of cautions to is purpose oh take heed of trusting to a â—e You never read nor found in Scripture â—or Experience that Salvation is of your selves â—â—t thy Destruction is of thy self O Israel â—ou hast destroyed thy self Hos 13.9 3. Of Self-attribution The ascribing of honour or praise to our own Prudence or foreâ—st to our Might or Policie to our Righteousness Innocence or Duties Therefore they saâ—ifice unto their Net and burn Incense unto â—â—eir Dragg because by them only as they â—retend their portion is fat and their meat â—enteous Hab. 1.16 If God answer your â—rayers and hear your cries think not it was our Prayers or cries that did it or your righteousness or innocencie that turn'd the whee See Ezek. 36.25 c. Then will I sprink clean water upon you A new heart also wâ— I give you And I will put my Spirit within you And ye shall dwell in the land that I gaâ—â— to your Fathers I will also save you from 〈◊〉 your uncleannesses And I will multiply thâ— fruit of the tree But then observe thâ— Primum mobile the first Mover of all this happâ—â— change ver 32. Not for your own sakes 〈◊〉 I this saith the Lord be it known unto you Be ashamed and confounded for your oâ—â— wayes O house of Israel Though mercies anâ— deliverances seem sometimes to be attribute unto our righteousness or duties as Prov. 10. â— Psal 25.21 Matth. 21.22 c. yet it is to be understood as the Condition or Instrument not the Efficient or Meritorious cauâ—â— of it 'T is the Design of the Gospel to takâ— us off from these Hinges on which we are 〈◊〉 naturally apt to turn We have this treasure 〈◊〉 earthen vessels that the excellency of the power may be of God and not of us 2 Cor. 4.7 O take heed of maintaining that design thaâ— God is resolved to destroy in you if you would have the Controversie made up which is begun you must not expect nor is it reason that God should come to your terms but you must come up to his Until this rebellious atheistical designing Self that greaâ— Achan which hath troubled the Camp bâ— discovered arraigned and executed you caâ—â— expect no settled Peace 4. Set a vigilant watch upon the world As Self is your greatest Enemy within so the World is your greatest Enemie without Yet know this by the way that the World in its self is not the Enemie but as it holds secret intelligence with that Enemy within The World could do you no hurt did not that Traitor within open the Gates to it 'T is a Weapon indeed that has cost you much blood and many a sad wound but then it hit you on a bare place it found you unarm'd or else it had never enter'd The Devil hath us'd it and his Souldiers have tried it and the main reason why it hath prov'd so mortally successful in their hands is for want of your Christian Panoplie your putting on the whole Armour of God This would soon have turn'd the edge of it and frustrated it's Execution Now there are these five or six things in the world that I would have you take special â—eed of 1. Take heed of the Fears of the world The fear of man bringeth a snare Prov. 29.25 Why Christian Let me reason it a little with thee then What is it thou standest in such fear of the snares that thine enemies have laid for thee lest thou shouldst fall into one of their â—its or incurr the displeasure of thy old friends or undo thine heir or family Is it the Crown of Thorns that terrifies thee or the barking of those Dogs of the world at thee Believe it and take not mine but God's word for it It comes with the fear Your carnal fear brings the snare and tempts God to give you up to that which you stand in such fear of I might give you a plain and natural experiment to this purpose Such is the weakness of some heads that walking on a very high and dangerous Clive if they come but so near as to look out over and to see the danger they are so surpriz'd with the sudden fear that they even dote on what they so extreamly dread and cast themselves headlong though their footing were sure and room to escape sufficient Similar hereunto is that of Christ Mar. 8.35 Whosoever will save his life he that is afraid to lose his life shall lose it but whosoever shall lise his life i. e. though not actually yet habitually he that is not afraid but ready to lose it if called thereunto shall save it in this world or at least in another Now pray sit down and count your gains see what a Bargain Satan and your unbelieving hearts are trading together for The Devil would undertake to teach you a nearer or a cheaper and easier way to Heaven than ever Christ appointed and if you will you may believe him But when you are caught in the fatal snares of your own carnal fears and shifts then sit down and thank your selves and remember who once was sent on purpose to warn you of it And let Conscience then or rather now that it may not then sadly comment on Rev. 21.8 But the fearful and unbelieving and the abominable and murtherers and whoremongers and sorcerers and Idolaters and all Lyers shall have their part in the lake which burneth with fire and brimstone which is the second death Here 's a woful Portion my Bâ—ethren and wofull Partners O
take heed of the fears of the world Remember Such as your fears are such are your hopes if your fears are the fears of the world your hopes are the hopes of the world your God the god of the world and your Portion is like to be Portion of the world O let it appear that there is that in your Religion that can make weight against all that Earth or Hell can find to lay in against it Should such a man as I flee Et Turnum fugientem haec terra videbit Shall a Christian turn his back Nehem. 6.11 O Lord what shall I say when Israel turneth their backs before their Enemies Iohn 7.8 This base carnal fear is the Devils great Engin the Alpha and Omega of all his external temptations if once he can fasten these fears upon thee he hath fitted thee for any thing What will not a man do that is overcome with his fear Peter never began to sink till he began to fear We are never overcome till we flee we never flee till we fear 'T is not the loss of life but the loss of faith that is thy undoing loss Take heed of the Flateries of the World The Devill will promise thee fair that he may gain a Proselyte All these things will I give thee sayes he to Christ if thou wilt fall down and worship me Matth. 4.9 But alas his Promises are farr beyond his power He boasteth of that which is none of his own to bestow or if it were yet it is not the thousandth part of what you have already promised to you and that by One that both can and will make it good Godliness hath the promise not only of the life that now is but of that which is to come 1 Tim. 4.8 The Devil or any of his illegitimate Bastard-heirs may promise thee some small matter here though they can make thee no assurance of it But in the other world they have nothing to do Never an Advowson not small Coat there their Lands lie not in that Country Alas What is there in the World that should so tempt a Christian Is a little yellow Clay or one hours sensual pleasure on the stinking breath of a few false friends are these such taking things with the Heirs of glory Believe it Friends The world flatters that it may deceive and huggs that it may stabb and undoe you and betray you with a kiss 3. Beware of the Hopes of the world High expectations usually beget high Fears and according to the heighth of your fears and the frustration of your hopes will be the aggravation of your sorrow and the redoubled force and Impetus of your Temptations Take this for a tryed Experiment None are so deceived by the world as those that expect most from the world Yet however your hopes may prosper for a while be sure there is a worm at the root that will eat out all in the end The hope of the world is the hope of the wicked Whose hope shall be cut off and whose trust shall be as a Spider's web Job 8.14 Your â—opes Christians are the truest and liveliest â—ictures of your hearts your carnal hopes betray your carnal hearts There is nothing more natural and yet nothing more dangerous than to hoise the wide fails of hope in the brunt of a Storm when the sure Anchor of a humble and recumbent faith were more proper and safe Certainly my Brethren great are our losses through our groundless and carnal hopes 't is not a spiritual Object that will make a spiritual hope To hope for the Redemption and Peace of Sion The glory and enlargement of the Kingdome of Christ and the return of the Captivity of his people These and such like we would fain possesse our Hopes of And hope being once an end seems long till it be answered at length impatient of delaies Pro. 13.12 for Hope deferred maketh the heart sick up she climbs up into the Watch-tower and there consults with Reason expounds and applies the Promises with their own private Glosses and irregular Appropriations prescribing or predicting Times Places and Methods and all the while our personal Reformation is neglected God provoked and our Hopes deceived Sure you would account it a strange unheard-of madness for a Town that is closely besieged to throw aside their Arms and to run together in Heaps and begin to talk of certain old Predictions and Prophecies of Relief though utterly uncertain and improbable as to their present Case till the Enemy break in and spoyl them at their pleasure Oh that this were not too much the temper of the spirits of these times Nay I would to God there were none of those among us that make the People vain when they should have stood in Gods Counsel and caused his people to hear his words then they should have turned them from their evill way and from the evil of their doings Jer. 23.16 22. For my part I cannot think that God hath yet done with us or that the bitterest Ingredient is not yet behind Surely England is not yet ripe nor fit for the mercie she gapes after I hope God will not leave all these spots in us after that he hath done with us Look for other manner of Taske yet then ever have been imposed These trust are some of the Death pangs the parting sprawls of the Beast which doubeless will be strong as farr as they reach Bit you will say Obj. Nay but it is comfort that we want most in such times as these Giâ— strong drink to him that is ready to perish and wine to those that be of heavy hearts Proâ— 31.6 I know Ans you had rather be on the Hedg dâ—ying than under the heavy Hammers the Mill a cleansing But God forbid the I should any way weaken your Christian confidence or Comforts or grieve the spirits who God would have revived Repentance in 〈◊〉 Gospel-length and latitude of it is a very haâ— and displeasing work to flesh and blood and a thousand slights and evasions will be had to mitigate dissemble or avoid it And I fear that such kinde of Hopes may have much of this anti-evangelical influence As long as we are unwarrantably looking that God should build us a Bridge we will never be perswaded to take the Water till extream force and unavoidable necessity drive us Oh take heed you do not carnallize your Hopes The Hopes of the world are empty hopes Hopes and nothing else mere Hopes Sin hath cut off the Entail from the owners of them and shame will certainly enjoy their next Reversion They may goe big-bellied a while But at last it all miscarries The wind they were swollen with will turn to a whirlwind of divine wrath in the end Though they paint and ruffle and trim it up and boast themselves of great things Yet believe it all they can do is in their Mouths and all they are worth is on their Backs They are broken flattering lying dying killing