or on the Glory and Pleasures and Lusts of the World with such an admiring and doting eye when Death comes as now I do A godly Life a good Conscience the promises and priviledges and hopes of the Gospel I can now look on as follies and fancies and trifles shall I count them so then Sin and guilt I make a matter of nothing now shall I have the same thoughts at death It I could speak with any soul that 's gotten one step beyond the Grave and should ask him What do you think of sin and the pleasures of sin now What an answeâ— might I then expect What a strange change will Death make upon my person When if I be a Saint this poor Soul that hath had its habitation in Meshech hath been imprisoned in a sinful body mourning and sighing and labouring under the burthen of sinnes and lusts and temptations and doubts and fears and scotts and scornes shall in an instant be set at liberty from all this and be lodged in the armes and bosome of the Lord of Glory Or if I be a sinner when I shall be taken from all my glory and greatnesse from all my delights and dalliances from all my hopes and confidence and be thrown down like Lucifer Son of the Morning from all my brightnesse into the blacknesse of darknesse for ever When though I lie down in hopes and confidence that I shall have rest yet within a minute after Death hath closed mine eyes I shall awaken in everlasting flames How will my undone soul then cry out Oh where am I Is this my place Must this be my dwelling for ever Are all my hopes and confidences come to this Is all my mirth and my pleasures come to this Wo wo wo to me miserable Wretch how am I deceived whether am I fallen Quest 4. How dreadful will this day of Death be to sinners when it is come Whilst its only preached or thought of at a distance it affects but little but when the day of darkness is come and they shall feel their house of Clay falling when their last Sand is running their last breath drawing their miserable souls lanching into the depth of Eternity when a few minutes will lodge them in the place of darkness and everlasting torments What a black day will it appear then Quest 5. On which hand am I like to stand in the Judgment Am I like to stand on the right hand or on the left Among the Sheep or among the Goats On which hand do I stand now Have I my Conversation among the Goats my fellowship with the Goats here and can I expect to have my sentence with the Sheep Quest 6. What may I do to get above the fear of death and Judgment How blessed is the state of those Christians that are gotten beyond this fear They may well be content to bear the Cross they may well be patient in tribulation they need fear none of those things they shall suffer here their great fear is over Death is swallowed up in victory But how may I upon good grounds be out of this fear How I be fit to die to stand in the Judgement and not may thence be afraid Oh if I could get the Sting of Death out this sin crucified this guilt removed Oh if I could get such a Life over which Death can have no power if I could get Christ to be my Life my Judge to be my Friend then welcome Death and the Grave welcome the Great Day then that black hour will become the blessed hour then that dark and gloomy day at the approach wherof this sinful world will call to the Mountains to cover 〈◊〉 and the Rocks to fall on them would be to me a glorious day wherein I should lift up my head with joy because my Redemption is so nigh So let me live that I may be fit to die and then let my Lord comâ— whenever he pleases Yea then I may say Whâ—â— are the wheels of his Chariot so long a coming Make haste my Beloved and be thou like to a Roe on the Mountains of Spices VII Head concerning Eternitie or the World to Come THere is a two-fold Eternity Of Blessednesse and of Misery The ones the portion of the Saints the other the reward of all the ungodly of the Earth Direct 1. Consider what the Scriptures speak 1. Concerning the Eternity of Blessednesse Heb. 4. 9. There remaineth therefore a Rest to the People of God Psal 16. ult At thy right hand there are pleasures for evermore 2 Cor. 4. 17. For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of Glory Whence note that the state of the Godly in another World is 1. A State of Rest 2. A State of Joy 3. A State of Glory 4 That the Joy of this Rest is unspeakable and unconceivable Therefore called the Rest of God the Joy of the Lord When a King makes a Feast he makes a Royal Feast When a King gives Gifts and Favours he gives like a King God will save like a God reward like a God such shall be the reward of the Righteous that men shall say Verily he is a God that Judgeth Psal 58 11 5. that this Joy is Eternal 2 Cor. 4 18. The things which are not seen are Eternal 2. Concerning the Eternity of Misery Isa 30. 33. For Tophet is ordained of old Tophet is a place lying in the Valley of Hinnom near Jerusalem where the Idolatrous Jewes burnt their Children in Sacrifice to Molock And it is used as a Type to signifie Hell or the place and Punishment of the Damned hereafter Whereof this is the Description He hath made it deep and large the Pile thereof is Fire and much Wood the breath of the Lord like a stream of brimstone doth kindle it Matth. 8. 12. But the Children of the Kingdome shall be cast into utter darknesse there shall be weeping and gnashing of Teeth Mark 9. 44. Where their Worm dieth not and the fire is not quenched Whence note That the torments of the ungodly in another world shall be 1. Intollerable It is the wrath of the Lord that will lie upon them the breath of the Lord shall kindle and feed their flames As the Lord will save like a God so he will punish like a God The Wisdome Power Severity and Justice of God shall be exercised in compounding such a deadly Draught such exquisite Torments that the ungodly World shall feel that he is a God with whom they have to do 2. Eternal That shall never have an end This makes Hell to be Hell indeed a Pit without bottome a night that hath no day following it a Grave from which there is no Resurrection Oh the heighth and depth and length and breadth of this one word Eternity Direct 2. Ask thy Heart Quest 1. Who shall ascend into the Holy hill Shall the unclean enter in thither Or the Ignorant or unbelievers or
it If you have wasted away your encouragements and spent out your Sun-shine in a careless unprofitable life how do you think to be ever useful or serviceable in the dark If you cannot now bear the pains of a godly life how do you think you should bear both the pains and the charges of it If you could follow Christ no closer in the plenty of all things how do you think to follow him when it must be in hunger and thirst Dost thou talk of suffering for Christ and suffering for Righteousness and hope thou shalt never forsake him whatever come upon thee when thy heart tells thee how much thou hast slighted Christ neglected thy duty to Christ contented thy self with a cold heartlesse luke-warm Profession without the power of Christianity and that when thou hast had no pretence of damage or danger that was hereby like to come upon thee You that how can keep at distance from Christ for the satisfying of a lust have reason enough to fear that you will utterly forsake him if ye be put to it for the saving of your Life You that in a calm can ordinarily remit your Religion for the pleasing a lazy heart will be like enough to renounce your Religion in a storm to quiet a fearful heart He that can sell his Conscience for a Lust will hardly be perswaded to buy it with the losse of all that ever he is worth Thou sayest it may be with Peter Though I dye with him I will not deny him I but dost thou deny thy self for him now deny thy pleasures and thy ease and thy companions now Hast thou not many a time denyed him a Prayer or an Alms when he hath called for it Canst thou watch with Christ Dost thou walk with Christ as thou oughtest Dost thou live to Christ Art thou faithful in bringing forth fruit unto Christ the fruits of holinesse and righteousnesse If not how dost thou think to be able to suffer for him If the way of Christ be too strait for thee thou wilt find his burthen to be too heavy if thou canst not bear his yoke thou wilt be less able to bear his Cross Christians consider what your wayes and your doings are at present and if you find the Lord helping you to walk in all good conscience now you need not doubt of being enabled to witnesse for a good conscience when called to it If you keep the Word and do the work of the Lord you may expect his help for bearing his burthen If you be faithful in your lives you are the more like to be faithful to the death Because thou hast kept the Word of my patience I also will keep thee in the hour of temptation Rev. 3. 10. 2. What you are in the ordinary and smaller crosses that come daily upon you There is not that man that lives that meets not with his crosses which though they be many of them but light and inconsiderable things below the Spirit of a Christian to take notice of yet how sadly may we observe at what a loss they are presently by them Every little Wind raiseth a storm every little cross puts us out of course What breaches are often made upon our consciences what interruptions of duties what abatements of our comforts to what distance are we put from Christ and our holy communion with him and all meerly for a thing of nought We cannot bear an unkindness from a Friend or an injury from an Enemy the provocation of an evil tongue a scoffe or a slander but presently our spirits are in an uproar and there are such tumults raised up within us that for the time we forget that we are Christians Duties and Comforts Christ and Conscience Souls and the matters of Eternity and all regard to them are laid aside and turned out of doors Faith and Patience and Meekness and Moderation are either made to be silent or at least cannot be heard for the noise of our passions and disquiets and all this sometimes for such trivial things that when we come to our selves we are all quite ashamed of our selves Brethren such fails by these lower temptations I cannot wonder if they make our hearts shake at the fore-fight of greater If every small party which the Adversary sends out against us doth put us to the rout How shall we stand when he comes upon us with his full body If we are overcome of the footmen how shall we contend with the horsemen If a rod or a little finger doth so disturb us how shall we bear the weight of the loyns or the stinging of Scorpions If we cannot bear an unkindnesse or a nod or a scoff or a slander what would become of us should we be brought to resist unto blood Beloved it is of greater import to Christians than they are aware of both to observe themselves daily and their carriages in these lower things and to inure themselves to patience and meeknesse of spirit under them Though it â—e no great vertue to be patient where there is no great provocation yet there may be great benefit by it If we could but shame our selves out of this folly and childishnesse of Spirit whereby we are apt to be moved with every toy if we could reason and pray our selves into such a fixed calm and quietnesse of spirit that we could keep our way with the neglect of such disturbances our lives would be both more comfortable and honourable at present and we should be in the better preparation for any harder things that might come upon us If we know how to be Christians among briars and thorns we shall be the better able to continue such among Spears and Arrows 3. What you are under the temptation of prosperity The World is a Christians Enemy it expresseth its enmity in its temptations the end of all its temptations is to draw us off from God Its temptations are of two sorts either of prosperity or affliction and both driving at the same end though in a different way Prosperity allures entices and flatters us away from God it steals away our hearts from God as Absalom stole the hearts of Israel from David by fair speeches by its fair and smiling face thereby drawing us into a neglect and forgetfulness of God to grow cold and remiss in our duty to God to let fall our love and affection and to lay aside our care of Religion Afflictions fright us from God dealing by us as Rabshakeh by Israel when he sought to get them off from Hezekiah by his threatnings and great words Isa 36. If you will not hearken to me I will make you drink your own piss and eat your own dung Afflictions are apt to weary men out of the ways of God to starve them out of their Religion to persecute them out of their Consciences and to make godlinesse too hot for them The stronger and the more dangerous of these two sorts of temptations are held to be the temptations of
whatsoever All Difficulties Straits Disasters Disappoyntments whatsoever that may come upon you shall make for your good Rom. 8. 31. If God be with us who shall be against us Who can be against us that is None can be against us Or if any be yet those that are against you shall be for you Gen. 42. 36. Joseph is not and Simeon is not said old Jacob and must Benjamin away too all these things are against me but yet as old as he was he liv'd to see all making for him Rom. 8. 26. We know all things shall work together for good to those that love God This is such a Promise as if it were throughly believed would set our feet on the necks of all our fears and dangers and will prove the tâ—uth of Sampson's Riddle Out of the eater came meat and out of the strong sweetness Now because there is so great encouragement to godliness in it I shall sperd the more time in enlarging upon it and shall shew 1. VVhat those things are which are especially intended in that comprehensive terme all things 2. What that good is which these things shall work to 3. To whom these things shall work for good 4. How these things shall work for good 5. That they shall undoubtedly work for good to them that love God 1. What those things are which are especially intended in that comprehensive term All things Some there are as Augustine with others who understand it universally of all things whatsoever whether good or evil extending it even to the sins of the Saints It 's true God doth often bring good out of these evils making use of former sins to be forces against future as the thorn that did hurt in the Garden will be of use in the Hedge sin often becomes it's own death which was intended to be the death of the Soul There 's nothing that doth make the Sinner more weary and wary of sin than Sin it self the review of what we have done doth oftenest fright us of doing so any more When you look back on sin and see it's face for sin carries it's face in it's back you 'l fear it the more when ever you meet it again There 's no argument doth more effectually humble and break the heart and make it more fearfull and watchfull against sin than the shame and the smart of those sins we have fallen by he that hath felt the wound will take heed how he playes with edge-tools This is true God doth often make this use of sin to be it's own cure and therefore 't is not seldome seen that the chief of Sinners have come to be the cheif of Saints Yet besides that this is not the subject matter that the Apostle is here treating of let those that bring sin within the compass of this promise and make this to run into the sence of it that even all the sins of the Saints shall work for their good let such tell us how or in what way its imaginable that the sinful decayes of such who back-slide from God and never recover to their former life and vigour but live and dye in a languishing state of Soul leâ— them tell us how such sins can be imagined to work for their good 'till then we must enter our dissent from this Interpretation This then is not the sence of the promise that all sins shall work together for good And yet if it were it would be but a poor argument to take the more liberty to sin because God will turn it to good this would be even as rational as for a man to tear his flesh break his bones pluck out his eyes burn his house c. because God will turn all his sufferings to good he is little better than mad that would not conclude such a man out of his Wits Others restrain it to the evil things that befall the Saints not the turpia but the tristia their sufferings and afflictions to that vanity and those vexations they are in bondage under and under which with the whole Creation they groan and travel in pain waiting for their redemption of which the Apostle had been treating in the former part of this Chapter And yet while they pitch the sence especially on such things as these they grant it may be extended to all other things sin only excepted ad omnes res â—reaturas eventus tum secundus tum adversos To all things and events whether prosperous or afflicted So Paraeus with others And these I take to have hit the right All heavy things all the sufferings and afflictions of the Saints and not only these but all things else whatsoever that in the whole course of providence be their lot or poâ—â—ion all the dealings of God with them all the dispâ—â—â—ations of Providence towards them shall all work for their good 2. What is that good which these things work to the Saints or in what sence all things may be said to work good to them The sence in general is this They shall all work to their welfare they shall all happen to them for the better there shall nothing befall them but one time or other they shall have reason to say 'T was well for me that it was thus with me The wisdome and goodness of God did cut out such portions continually for me did lead me thorow such a series and succession of cases and events which though I could not understand yet now I see that every condition every contingency and occurrence of my life through which Providence led me was useful and could not well have been wanted but it would have been the worse for me Thus in the general Particularly for the fuller understanding what good it is that all things to consider that there is a twofold good of the Saints Such as they obtain and enjoy whilst they are in via in their way or Course or such as they shall obtain when they are in termino when they are gotten to the end of their way when they are come to their place Or thus There is a threefold good of the Saints Temporal Spiritual Eternal â— Temporal good or our bona câ—rporis the outward good things of this life which may serve and please and delight us in these dayes of our pilgrimage which may abide with us and attend us to our graves but there will take their leave of us 2. Spiritual good or our bona animae and those are either 1. Exeternal as the Ordinances of God the Light Liberties and priviledges of the Gospel the Society and Communion of Saints and our peaceful and plentiful enjoying of them 2. Internal as spiritual â—race Faith Love Hope Patience c. 3. Eternal good or that glory and joy that everlasting rest and peace the possession of that inheritance incorruptible and undefiled that is reserved in Heaven for us Now here note these things 1. That our bona corporis our outward good things are only good for us as they are
within me says Amen Brethren will you yet again say your Lord nay shall Christ have his wish shall your Servant for Jesus sake shall I have my wish will you now at last conâ—ent to be â—anctified and to be saved let me have this wish and I dare promise from the Lord you shall have yours even whatever your Soul can desire Brethren this once hear this once be prevailed upon be content that your lusts be rooted out and your Lord planted into your Souls Be content to be pardoned content to be converted content to be saved This once hear lest if ye now refuse ye no more be perswaded with oh that they would but be for ever confounded with oh that they had Lest all our wishes and wooings of you be turned into weepings and mournings over you this once hear Oh that you would I heartily thank you for your good wishes and good will towards me for your willing and chearful entertainment of my person and attendance on my Ministry and particularly for your passionate desire of my longer stay among you Which desire if God had not my Soul could not have denied you Though the Almighty to whose pleasure it 's meet that we all submit hath said nay to that wish of yours yet let your Souls say Amen to this last of mine that the Lord God would dwell among you and in you both now and for ever And having thus finished my Labours among you I shall now close up with this double account 1. Of my discharge of my Ministry in this place 2. Of my deprival And shall so commit you to God and to the word of his Grace which is able to huild you up and to give you an Inheritance amongst all them that are sanctified 1. Of my discharge of my Ministry What my Doctrine and manner of life hath been is known to you and what my aim and intent hath been is known to God The searcher of hearts knows that 't is the salvation of Souls that hath been the mark at which I have levelled My way hath been to use all plainness that I might be made manifest in your Consciences Weaknesses and infirmities both natural and sinful the Lord pardon it I have had many I am sensible that much more might have been done both in publick and in private had it not been for a weakly body and a sloathful heart I repent that I have had no more zeal for God no more compassion to Souls I repent that I have been no more constant and importunate with you about the matters of Eternity Oh Eternity Eternity that thou wert no more in the heart and Lips of the Preacher in the hearts and ears of the hearers But while I thus judge my self for my failings Blessed be God for any sincerity to his name and good will to your Souls that he hath seen in me Blessed be God I have a witness in my Conscience and I hope in yours also that I have not shunned to declare to you the whole Counsel of God Brethren I call Heaven and Earth to witness this day that I have set before you life and death good and evil and have not ceased from day to day to warn you to choose life and that good way that leads to it and to escape for your lives from the way of sin and death Oh remember the many instructions I have given you the many Arguments whereby I have striven with you the many Prayers that have been offered up for the guiding and gaining your Souls into the path of life and the turning your feet out of the way of destruction Oh might I be able to give this Testimony concerning you all at my departure they have trodden in the right path they have chosen the good part that shall not be taken from them Beloved Brethren with whom I have travelled in birth that Christ might be formed in you I must shortly give up my account in a more solemn Assembly will you help me to give it up with joy by shewing your Souls before the Lord as the Seal of my Ministry Every sincere Convert among you will be a Crown of rejoycing to me in that day So let me rejoyce and let my joy be the joy of you all What shall I say more If there be any consolation in Christ if any comfort of love any bowels and mercies if the Glory of the Eternal God the Honour of the everlasting Gospel the safety of your immortal Souls the incorruptible Crown the exceeding eternal weight of glory weigh any thing with you then once more let me beseech you by all this to hearken to that word of the Gospel which God hath spoken to you by me 2. Of my deprival The most glorious morning hath its evening the hour is come wherein the Sun is setting upon not a few of the Prophets the shadows of the evening are stretched forth upon us our day draws our work seems to be at an end Our Pulpits and our places must know us no more This is the Lords doing let all the earth keep silence before him It is not a light thing for me Brethren to be laid aside from the work and cast out of the Vineyard of the Lord and it must be something of weight that must support under such a severe doom I know there are not a few that will add to the affliction of the afflicted by telling the world t is their own fault they might prevent it if they would whether this be so or no God knoweth and let the Lord be Judge Blessed be God whatever be this is not laid to our charge as the reason of our seclusion either insufficiency or scandal You are not ignorant what things there are imposed on us as the condition of our continuing our Ministration which how lawful and expedient soever they seem in the Judgment of many yet have the most specious Arguments that plead for them left me utterly dissatisfied in my Conscience about them I must profess before God Angels and Men that my non-submission is not from any disloyaltie to Authoritie nor from pride humour or any factious disposition or design but because I dare not contradict my light nor do any thing concerning which my heart tels me the Lord says do it not After all my most impartial Enquiries after all my seeking counsel from the Lord after all my considering and consulting with men of all perswasions about these Matters I find my self so far short of satisfaction that I am plainly put to this choice to part with my Ministry or my Conscience I dare not lie before God and the World nor come and tell you I approve I allow I heartily consent to what I neither do nor can but must choose rather that my Ministry be sealed up by my Sufferings than lengthned out by a Lie Through the Grace of God though men do yet my heart shall not reproach me while I live If our hearts condemn us God is greater than our hearts and knoweth all things But however though I must now no longer act as a Minister I shall through the Grace of God endeavour peaceably and patiently to suffer as a Christian I should to testifie my Obedience to Authority have become all Things to all Men to the uttermost that I could with any clearness of heart But since Matters stand so that I must lose my place or my peace I chearfully suffer my self to be thrust off the Stage And now welcome the Cross of Christ welcome Reproach welcome Poverty Scorn and contempt or whatever else may befall me on this account This Morning I had a Flock and you had a Pastor but now behold a Pastor without a Flock a Flock without a Shepherd This Morning I had an House but now I have none This Morning I had a living but now I have none The Lord hath given and the Lord hath taken away Blessed be the Name of the Lord. Beloved I am sensible of my Weaknesses and Disadvantages I am under which may render a suffering state the harder to be born help me by your Prayers and not me only but all my Brethren also with whom my Lot must fall Pray for us for we trust that we have a good Conscience in all things willing to live honestly Pray 1. That God would make our Silence speak and preach the same holy Doctrine that we have preached with our Lips 2. That he would give Supports answerable to our Sufferings that he who comforteth those that are cast down will also comfort his Servants that are cast out 3. That according to our earnest expectation and our hope as always so now also Christ may be magnified in us whether it be by Life or Death And thus Brethren I bid you farewel in the words of the Apostle 2 Cor. 13. 11. Finally Brethren farewel be perfect be of good comfort be of one mind live in peace and the God of Peace and Love shall be with you And that God of Peace that brought again from the Dead our Lord Jesus that great Shepherd of the sheep through the blood of the Everlasting Covenant make you perfect in every good work to do his will working in you that which is well-pleasing in his sight through Jesus Christ to whom be glory for ever and ever AMEN FINIS The Terms of our Communion are either from which or to which The Terms from which we must turn are sin Satan the World and our own Righteousness which must be thus renounced The Terms to which we must turn are either ultimate or mediate The ultimate is God the Father Son and Holy Ghost who must be thus accepted The mediate terms are ei-Principal or less principal The principal is Christ the Mediator who must thus be embraced The less principles are the Laws of Christ which must be thus observed
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
the defect is not in the will God hath the heart and wheresoever God hath the heart there is certain acceptance with God where the heart is ingaged against any particular lust and is resolved upon it this lust I must mortifie and through the help of God will seek its destruction though it cannot yet compass it yet this resolution evidences that the heart is on Gods side it doth not side with lust against God but â—â—des with God against lust and so in all other the like cases 2 Cor. 8. 11. If there be first a willing mind it is accepted according to what a man hath and not according to what he hath not He that gives according to what he hath he that does according to what he hath and does it heartily shall be accepted undoubtedly It may be thy case may be such sometimes that to will may be all thou hast towards a Duty As for instance when thou hast a will to shew mercy to give an Almes if thou hast nothing to give thy will is all thou hast 'T is true there may be mistakes and we are too apt to such mistakes to impute our failings in duty to want of ability when they are from want of will How ordinarily do men thus excuse their grossest neglects even when they yield themselves over to an universal careless and idle life wherein there is not the least care or pains taken to please or follow God Why I do what I can I can do no more than I can â—ould live a better life but I cannot when yet the will is onely in fault though you can do 〈◊〉 than you can yet if you had a good will to it you â—ight do more than you do But still the great question â—â—â— be How may I knovv in case of failings of persâ—â—â—ance whether my will be so fully set upon my duty that there would be performance if it were not hindred if it were not for vvant of povver or opportunity I answer 1. There is no pleading want of ability to excuse a total neglect of godliness if the pretence be of want of ability to live a godly life in general I am willing to live a godly life but cannot there 't is certain the defect is in the will the Spirit of Sanctification is a Spirit of power and where the will is once savingly renewed by that mighty Spirit there is certainly such a power communicated as will infallibly bring on the soul to follow God in a course of Godliness whatever particular weaknesses and failings there may be 2 Tim. 1. 7. God hath not given us a spirit of feâ—r but of power and of love and of a sound mind Jer. 42 20 21. Ye dessâ—mble in your hearts when you sent me to the Lord your God saying pray for us and whatsoever the Lord our God shall speak we will do it Here was a fair promise what could be said more whatever the Lord shall say we will do and like enough they might have some intention to it but sayes the Prophet Ye dissemble with me all the while why how does that appear why in the next verse sayes he I have this day declared it to you but you have not done any thing for which the Lord your God sent me to you If your hearts had been right there would have been something done but you have done nothing Beloved you that say you fain would follow God but cannot you would fain live a godly life but do nothing towards iâ—â— you would willingly leave off your worldly lifeâ— or your fleshly life or your idle life you would fain leave off your drinking and gaming and wantonness and betake your selves to praying and repenting and denying your selves and minding your souls and the things of eternity but you are not able the meaning is this you are not willing you cannot find in your hearts to take up such a course you have some velleities some wishes and weak inâ—linations to godliness but no will to it if there were a willing mind within doubtless there would be some sign of it in your course without 2. For particular duties when we are willing to them and yet fall short of performance we may know that the will would bring forth the acts were it not for some great impediments 1. When the non-performance of duty brings forth sorrow and trouble of heart when it is a grief of mind to us that we cannot doe what we would Rom. 7. 18 19 24. To will is present with me but how to perform that which is good I finde not the good that I would doe c. Oh wretched man that I am who shall deliver me from the body of this death That which hindred him was a sore â—urthen to him under which he groans and pasâ—ionately wishes for his redemption and deliverance from it those who in case of â—ailings are quiet and well enough contented much more those who are glad of an excuse as too often 't is to be observed in many who when they are put upon â—ifficult or displâ—asing Duties are glad they have so much to say for themselves that they are not able or have not opportunity 't is â—n argument that little would have been done â—ad they had never so great ability 2. When if we cannot doe the duty we do what we can towards it A man that â— poor and can't give an alms to his Brethren in distresse yet he can pitty them pray for them make their case known to others that can relieve them if he do not what he can if he do not open his bowels to them though he cannot open his hand though he had never so much his poor brother would be like to be little the better The poor Widow that cast in her Mite into the Treasury which was all she had 't was a sign she had a large heart though she gave so small a gift 1 King 8. 17. David had it in his heart to build an House for God and yet did it not the Lord hindred him How may it be known that David would indeed if he might have built it why by this it appeared though he might not do it yet he did what he might towards it though he might not build yet he prepared materials for the building If thou art but a babe in Christ hast had but a little time hast yet but a little understanding a little strength though thou canst not follow the Lord in such exactnesse not attain to such a fruitful life as those that are grown and experienced Christians have attained to yet if whilst thou art but a child thoâ— dost follow the Lord as a child according to the measure of thine understanding and ability thou art yet unskilful and performest thy duties in a broken manner but yet thou dost perform them thou art weak as a child but yet art tractable as a child willing to be led where thou canst not go if it be thus with thee thou netdst
the life to come on godliness of life here Quest 4. Can I be too godly Can I have too much likeness to God too much care of my ways too much fear of sin Can I be too sure that God is mine Can I have too much peace too much joy and inward comfort I may be too rich to be happy too great to be good too merry to be wise but I cannot be too gracious too humble too watchful too circumspect Let me ask of dying persons whether they have taken more care then needs whether they have more grace then needs Let me ask of those who when they come at last to be weighed in the ballance are found wanting whether there were any fear of making too sure or being too busie and diligent and painful about the work of their Souls Quest 5. Shall I now without any longer delay set upon a godly Life If it be necessary to take up this holy course When shall I begin Shall I this day resolve upon it Can I begin too soon Can I look after God too soon I may defer too long till it be too late and what if I should What if I should stay so long in Sodome till it be too late to escape to Zoar What if I should dwell in the Tabernacles of Wickedness till it be too late to return into the way of Righteousness Awake O my Soul awake from thy worldiness and sensuality away from thy carelesness To day to day if thou wilt hear his voice give thy self to God give thy self up to the power of his Spirit and government of his Word Hitherto I have been a fool hitherto I have been a Servant of Sin and the World Oh that from henceforth I might yield my self to God as one made alive from the dead VI. Head concerning Death and Judgement Direct 1. THink on what the Scriptures speak concerning The Dread Death of Death 1 Concerning the Dread of Death Rev. 6. 8. It is set forth by a pale Horse an horse for strength there is no resistance of it an horse for its swiftness an horse for its office and use to carry away a pale-Horse for its gaâ—â—â—iness Death hath a grim and gastly countenance that strike terrour into all hearts and paleness into all faces Job 18. 14. It is called the King of terrours the Black Prince the Prince of Clouds and Darkness as some render it Darkness hath its terrour in it and the King of Terrours that notes the highest and most terrible of Terrours The terrour of death arises 1 From its Office or Errand upon which it comes which is 1 To arrest the guilty sinners and commit them to custody to be reserved to Judgment 2 To revenge the quarrel of an angry God By sin death entered Death came into the world not onely as the Per dissequa peccati one of its Retinue or Attendants but as the vindex peccati By sin man provoked God by death God takes vengeance on man 3 To cut off and carry us away to our place Death is the door betwixt the two worlds the parting point where sinners take their leave for ever of their pomps and their pleasures of their Houses and Lands and their Friends so as never to return to them again It is dreadful to be carried away from our habitations and acquaintance we know not whither sad was the death of him who dying said Anxius vixi dubius motior nunc quo vado nescio I have lived in care I die in doubt but whither I am going I cannot tell but to them that understand whither death is carrying them as it is the case of self-condemned sinners into the place of darkness and eternal misery This is it that make Death indeed the King of Terrours 2 From its Armour Death is furnished 1 With a Dart this notes the stroke of Death wheâ—â—by it dissolves this Tabernacle divides betwixt Soul and Body This dart of Death is such against which there is no Armour of Proof can secure us from which no quality or condition can exempt us neither King nor Captive neither Rich nor Poor neither evil Men nor good Men can escape this Dart whomsoever Death strikes it strikes sure and strikes home and never fails of doing Execution 2 With a Sting 1 Cor. 15. 56. The sting of Death is sin A sting doth two things 1 It pierces 2 It poysons Hence follow those rumours and inflamations and that anguish that a sting puts men to But what is the sting of Death 'T is Sin This is the Poyson upon the Dart of Death that makes it so full of torment an evil heart an evil conscience an evil life this is it that makes Death so terrible A guilty Conscience often stings a sinner in his life in his health in the midst of all his prosperity but when Death and a guilty Conscience strike in together then it stings with a witness 2 Concerning the Death of Death or its destruction This Enemy is to be destroyed Hos 13. 14. Yea it is in part destroyed already 2 Tim. 1. 10. Christ by dying and rising again hath overcome Death and this not for himself but for his Members on whose behalf he hath disarmed Death and taken away its sting so that though it strike them yet it cannot sting them Death aâ— an hornet hath stung our Lord and in him hath lost his sting Hereupon the Apostle in the persons of all Believers triumphs over Death 1 Cor. 15. 55 57. O Death where is thy sting Thanks be to God who hath given us the Victory through our Lord Jesus Christ. Christians that through Christ have conquered sin by the same Jesus have conquered Death so that now it is possible for thee to live above the fear of Death some natural fears there may be some shrinkings back of the flesh but the great fear is over the bitterness of Death is past 2 Consider what the Scripture speaks concerning Judgement Consider these two Scriptures 2 Cor. 5. 10. For we must all appear before the Judgement-Seâ—â— of Christ Mat. 25. 34. to the end Theâ— shall the King say unto them on the right hand Come ye blessed of my Father inherit the Kingdom prepared for you before the foundation of the world c. Direct 2. Ask thy heart these questions Quest 1. Must I not dye Quest 2 Whither will my death carry me In which of the two Regions of the other world is my death like to land me Either in the Region of Everlasting Light or in the Region of Everlasting Darkness To which of those two Regions am I now travelling By this I may guess whither my death will transport me Quest What a strange change will Death make upon me What a change of my Judgment and Opinion With what a different eye shall I look on all things then from what I do now Shall I look on God on Christ on Holinesse on peace of Conscience with such a slighting and undervaluing eye
How can this be Must we disbelieve our Senses lay down our Reasons ere we can believe the Scriptures Must we call evil good and good evil Must we count darkness light and light darkness Is pleasure pain and pain pleasure Is loss gain and gain loss Is ease torment and torment ease Doth Religion make things cease to be what they are and to be what they are not or at least Must we believe that darkness is the Mother of light that good is the Daughter of evil Can we hather grapes of thorns or figs of thistles Can darkness give light or death it self bring forth life Must we say that contraries no longer destroy but produce each other and that the womb brings forth its own destruction How can these things be But must God give a Reason of his actions or else they are not though evil cannot bring forth good darkness cannot bring forth light yet Cannot God bring forth good out of Evil light out of darkness Though darkness cannot bring forth light evil cannot bring forth good by a natural causation yet Cannot God make evil an occasion of good Though it do work efficiently yet can it not work objectively neither to it Though the torment the Medicine puts men to be not ease yet may it not work towards ease May not the storm though it help not yet hasten the Labourer on his work the Tâ—aveller on his way May not the darkness of the night make more diligent in the day May not sickness teach men more temperance and poverty more frugality But to proceed more distinctly How can the Saints evil things work to their good That they do so cannot be denied unless we will deny not only Scripture but common Sence and Experience but how comes it to pass I answer in 4. Particulars 1. The Affliction and Tribulations of the Saints are the way that leads them on to the possession of that good which God hath intended to them afflictions are the way of the Kingdom the Cross is the way to the Crown Acts 14. 22. Through many Tribulations we must enter into the Kingdom of God Psal 66. 11 12. Thou broughtest us into the net thou hast laid affliction upon our loyns thou hast caused men to ride over our heads we went through fire and water thou broughtest us into a wealthy place Observe it Their troubles are their way to their Triumph their very falling into the net their way to escape Their Enemies boast Escape Arise yes let them free themselves with such hopes while they will we have them sure enough we have them under foot we have them in the net If this be their way wee 'l keep them in their way long enough Now we have them down they shall not be able to rise I but yet it appears through all this the Lord led them forth into a wealthy place The High-way of the proud is not their more ready way to the dust than the dust of Saints is their sure way to honour When Israel were to go to Canaan they must take the Brick-Kilnes the Red Sea the Wilderness Jordan in their way could any one have imagined that the bondage the straits they were under the doubling their Tasks the cruelty of their Task-Masters their enclosure at the Red Sea did mean any good to them yet how fell it out at last their darkest dispensations had light in their latter end Their greatest bondage leads on to their greatest liberty Every cross Providence is a step to the accomplishment of the Promise The Wheel is ever moving on to its end it moves still forwards even when it seems to go quite backwards As the River by its many turnings and windings forwards and backwards is still in motion to the Sea when it seems to be running quite contrary Christians if ever the Salvation of God seems to be removed farther off from you If the work of God should at any time seem to go backwards if cross winds should turn the whole course so that you appear rather to be marching back to Egypt than on to Canaan yet be not discouraged though your way be an unlikely an unpromising way though you be led about forwards and backwards yet still you are making on though the lesser Wheels be never so cross and contrary in their motions yet the great Wheel is still moving Right on to your blessed and hoped end God intends your good your spiritual good here your eternal good hereafter and believe it now for he will let you see it hereafter that those very things which most threaten your miscarriage and a total abortion of your hopes are made all to concur to the bringing them about and to your more full and speedy possession of them Note farther here two Things 1. All things work not they shall work de futuro but de praesenti they do work as the Apostle says The Mystery of Iniquity so we may say The Mystery of the Saints Redemption doth already work the work is already on the wheel and every wheel is in its motion for you not only your Brethren the Saints and Angels who are all praying for your peace and seeking your good but your Enemies also the Dragon with all his Armies are at work for you all the Councils of this world are already sitting upon the very matter God hath call'd them together for this purpose The Pope with all his Conclave the Jesuits Preists Monks and Friars with all their Covents yea the Devil with all his Conclave of Hell are all at work for the good of Saints It 's true they mean not nor intend any such thing their designs are against you they count they are working for themselves as 't is said concerning the Assyrian Isa 10. 6 7. God sent him forth upon a Design of his own to execute his Counsel in the punishing of Hypocrites to purge out the Chaff from the Wheat nevertheless he meaneth not so nor doth his heart think so the Assyrian minds not what God's Design is but follows his own Design fights for himself and spoils for himself but God's Design is still carried on by him though he think not of it All the Events in the World are driving the same way every Disease or Infirmity that comes upon you every Loss that you sustain every Scoff or Reproach that you suffer the shame in your Faces the Sorrow of your Hearts the Torment in your Bowels the Aches in your Bones are all working your good All the changes of your Conditions your fair Weather and your foul your Sun-shine and your Clouds your Plenty and your Wants your Eases and your Pains your Liberties and your Prisons are all making for you your good is already working by all these Things See Christians what an Harvest of Blessedness is growing up to you out of this Promise the Seed is already sowing your good is already working God is at work the whole Creation is at work Men and Angels good men and evil men
God see it good to fall into such a calamity He hath little of a Saint that would deliberately refuse it Doubtless a sincere Christian who would count his usefulness to the good of the whole Body to be his good would say even concerning such a Message were it brought to him Good is the word of the Lord And that which afore-hand he would judg to be good for him to submit to may it not be good for him to be under 2. It may also be more directly for his particular personal good For 1. It may do him the same good which Death will do for him Concerning which the Apostle says it is yours 1 Cor. 3. that is it is for your advantage It may take him from the evil to come from those sorrows and that trouble of heart which God might fore-see falling upon him by any calamities coming either on the Church in general or himself or Family in particular which being deprived of his Reason and power to reflect on he cannot feel or in the least be afflicted by If you reply But the Remedy is worse than the Dâ—sease To be useless and unserviceable is less eligible than to be sorrowful and afflicted Will any man chuse to fall into a Lethargy or Apoplexy because 't will secure him from the torment of a Feaver If there be any weight in this Reply I shall add a further Answer which if I mis-judge not will cut off all Replyes 2. Who knows what Sins and Temptations he might have fallen into and fallen by had not the Lord by this means prevented it he might possibly have been a back-slider have fallen into gross sin by which he might have been a Terrour to himself and a Scandal to the Gospel and is it not good for him that this is prevented Is not that affliction a mercy which secures from such iniquity Who can say it is not thus that the Lord foresaw he would have fallen into sin and for prevention brought him into this affliction Who can say it is not thus If none can then this is no Objection If you Reply You say it may be this is the case and I may as well say it may be not there might be no such thing that God fore-saw as the Reason of this Providence 'T is but a Conjecture and an uncertainty when you have made the most of it Be it so yet it will fully answer my end I am not now proving that all things work for good to the Saints that 's sufficiently done already But you are objecting against it and till you prove your Objection which you can never do unless you prove that this is not the case you must give me leave again to tell you your Objection comes to nothing And so at length you see this Blessed Glorious Comfortable Truth stands its Ground and Triumphs over whatever hath any shadow of Contradiction to it By the way learn hence two things 1. Rejoyce in this Promise of God Hath the Lord put in thy name here let thine heart say It is enough Be more joyful in this that God hath thus undertaken the Care of thee than if God had wholly put thee to thine own hand giving thee power to help and liberty to chuse for thy self In what wilt thou rejoyce if not in this that the whole Creation are ingaged to do thee a kindness to help thee into the possession of thy God Thou maist now not onely submit to but thankfully embrace every Providence knowing upon what Errand it comes to thee for good and not for hurt Thou maist now triumph not onely in the Consternations but in the Triumphs of thine enemies Whether they ride over thy back or thou tread on their neck 't is all one the issue will be the same Thy Troubles and thy Consolations differ only in their Countenance with what ever Grim face thy afflictions look there are smiles under learn to see through them and thou maist see light on the further side Believe this Word thou maist read it written upon every thing that befals thee there 's no Messenger that comes but brings this promise in his hand Even this shall work for good Read it and rejoyce 2. Lay thy self down quietly under it No more perplexing or distracting cares what shall become of thee no more unwarrantable shifting for thy self Let God alone Shift not for thy self lest God leave thee to thine own shifts Let not the violence of evil men disturb thy Peace or provoke thee to unpeaceableness What-ever provocations thou maist have avenge not thy self neither give place unto wrath murmuring or fears In thy patience possess thy Soul thy God and his good Word Thy strength is to sit still Stand still and see the Salvation of God thou hast nothing to do but to be Holy let that be thine only care thy God will see to it thou shalt be happy he is faithful that hath promised Love God and leave thy self and thy whole Interest in this blessed Word All things shall work to thee for good By this time you see something of the Riches of this Promise God is in the Promise the God of Peace the God of Power the God of Patience the God of Hope the heart of God the help of God the presence of God by vertue whereof all that ever befals them shall work for their good Methinks the hearing of this Promise opened should set your souls and all that is within you a crying our Oh that this were my portion Where-ever my Lot do fall as to outward things though in a Prison though in a Desert though on a Dunghil let the lot of my Soul lye in this Promise The God of Peace shall be with you Why Brethren will you take up with Godliness you have learned and recâ—ived and heard the Word of the Lord the Word of Faith the Word of Righteousness and Holiness will you hearken to will you obey these words These things do and the God of peace shall be with you Oh what foolish Creatures are we that ever we should be afraid of Religion afraid of Holiness afraid to own obey and follow God and his holy wayes What unreasonable fears are these to those that believe the Scriptures If the Scriptures be true this is the only way this following God in holiness to put your selves out of all danger to put your selves into the heart arms presence protection of the Almighty God of Heaven and Earth Oh that I could perswade you in thither and there leave you if you are once in the Lords Arms you are safe enâ—ugh into whatever hands you fall Vse By way of Application let me once more speak a few words 1. To the Ungodly 2. To the Godly 1. To the Ungodly my work with them shall be to perswade and direct them how to get into this peaceful and blessed state Amongst the ungodly 1. There are some who are far from the Kingdom of Heaven as 1. Those upon whom the Ministry of
prosperity the World flatters more from Christ than ever it can fright from him Now beloved if you have stood your ground against the former of these temptations you may with the more confidence encounter the latter he that hath been holy in prosperity will be holy in afflictions he that knoweth how to abound will the better know how to want he that hath kept close to God kept up his affections kept on his way against all the fawns and flatteries of the world his Spirit is not like to be sunk under its frowns and threatnings The God that hath preserved you from being lull'd asleep by the warm Sun will also preserve you from being withered by the scorching Sun II. Mortifie the flesh with the lusts of it 'T is corruption that makes affliction tedious and dangerous Unmortified lusts will both make affliction to be the sharper and also to be the greater temptation 1. They will make afflictions to be the sharper and more painful A Christian who hath two men in one the old man and the new hath two tender parts which are apt to smart and to be put to pain at every little thing that offends his Conscience and his Lust that which offends Conscience and makes it smart is sin that which offends Lust and puts it to pain is affliction If Conscience be grown dead and benumb'd sin never troubles and if Lust be once dead afflictions never trouble kill your lusts and you at once kill all your adversaries and afflictions What makes contempt and disgrace so tedious Why it is the pride of our hearts What makes povertie and want so grievous but the covetousnesse and greedinesse of our hearts The appetite will be quarrelling that it wants its dainties the wanton mind will be vexed that it 's deprived of its gay cloaths and rich attire carnal fears and worldly cares come in with their vexations kill these lusts and you give present ease to your hearts 't is sin that makes sufferings smart 2. They hereupon make afflictions to be the greater temptations the more afflictions pain us the more strongly do they perswade us to take heed of that which brings them on us and to comply with any thing that will give us ease or relief Every pang and throb that comes upon us for godlinesse sake will be clamouring and crying out against it away with it away with it this professing and praying and precise walking hath undone me this Conscience hath broken my back lost me my Estate my Liberty my Friends bereft me of all my comforts my credit my quiet and created all these fears and sorrows and vexations which are upon me Will remitting my zeal dispensing with Conscience cast off care make me whole and save me all this harm and losse why then shall I thus torment my self when I have such a way open to escape all Brethren would you be secure from such temptations get your lusts slain which put an edge upon them Cut off all provision from the flesh that would keep it in heart Allow not your selves the liberty to live a sensual life while you have opportunity bring your selves under a voluntary restraint abase your selves before God hath the abasing of you denie your selves before God comes to denie you put the bridle upon your appetites before God come and puts bonds upon them and you restrain your selves of your delicates before God come and shorten you uncloath your selves of your wanton habits before God hath the stripping of you starve your lusts to death that the Lord come not and storm them let tribulations find their hard work done to their hand and they will lie more easie Get your hearts so low that the contempt of men cannot bring you lower that the Spoilers cannot make you poorer than your hearts have made you alreadie give all you have to God your ease and your pleasures and your liberty and your Estates give away all you have from lust to God and then you will be disquieted at whatsoever Messengers he sends to fetch it away When this is done what hurt can tribulation do you what temptation will it be unto you You will then dare to follow the Lord against all the world you will not fear your Religion will prejudice you you will not fear losse you have nothing to lose all is given away alreadie you will not fear a Prison your hearts have cerried you thither alreadie you will not fear disgrace or contempt your hearts have brought you so low that the pride of men cannot lay you lower you will not fear torments when your flesh is dead and can feel no pain III. Be convinced of the dreadfulness of Apostacy and the misery of Apostates and Back-sliders Remembur Lots Wife God hath left us many Pillars of Salt before our eies to warn us to take heed of looking back Mat. 7. 27. The fall of that House was great that is it was a dreadful and terrible fall it was spoken of the house built upon the Sand which when assaulted by the winds and flouds of persecution fell because it had no foundation and great or dreadful was the fall of it a fall from an house to an heap Heb. 13. 38. If any man draw back my soul shall have no pleasure in him Let him go take him who will for me take him World take him Devil for I regardâ— him not Thou maiest go whither thou wilt that art gone from thy God thou must look to thy self and shift for thy self as thou canst God hath no further favour for thee his soul is loosed from thee Rev. 16. 15. Blessed is he that watcheth and keepeth his garments that keepeth his garments that is that keepeth his Faith his Conscience his Religion his holy profession wherewith he is cloathed that keepeth them clean ne polluantur that hath not defiled his garments that keepeth them safe ne cripiantur that hath not lost his garments that hath neither defiled his Profession nor lost his Religion and Conscience he is a blessed man Revel 2. and chap. 3. To him that overcometh will I give to eat of the Tree of Life of the hidden Manna to sit with me on the Throne To him that overcometh that is that holds out to the end Hold out and you overcome overcome and you shall reign overcome and you shall eat of the Tree of Life and hidden Manna Now brethren if a blessing be the portion of him that keeps his Garments keeps his Faith and keeps his Conscience what shall be his Portion that hath lost all and thrown off all He that hath lost his holy garments hath woven to himself a cloathing of curses not of blessings If he only that overcomes shall sit on the Throne shall eat of the Tree of Life then what shall he eat or where must he sit that is overcome He shall eat the fruit of his own doings of his lyes and hypocrisie and dissembling he shall feed upon death and wrath death shall feed upon him
and he shall have nothing else to feed upon there is meat for him to eat and a place prepared for him such as it is his place shall not be on the Throne but under the Foot-stool Now put all this together and you may see the woful state of Apostate Professors they are Monuments of Vengeance Though they have lost their savour yet they will serve for Pillars of Salt a standing dread and terror and warning to others on whose foreheads is written Let him that thinks be standeth take heed lest be fall They are cloathed with curses must feed upon fire and have their dwelling under the foot-stool in scorn and everlasting contempt Apostates are the worst of men Those that have lost their Religion have lost by their Religion 2 Pet. 2. 21. Better had it been for them not to have known the way of Righteousness than having known to turn from the holy Commandment Religion which is a wing to Saints whereby they rise up into Glory is become a weight to hypocrites to sink them so much the deeper in wrath Apostates are in the worst case of all men 1. They are the worst in Gods account The Lord hath a double quarrel with them not only for being found under the Enemies colours but that ever such varlets should have marched under his colours A quarrel with them for their Profession for their Prayers wherein they have but abused his Name and Gospel God and his waies have suffered from none so much as from Renegado disciples 2. They are the worst in the account of men both good men and evil men there are none that can speak well of Renegado's they are the sorrow of Saints and the sport of sinners good mens shame and evil mens scorn and the hate of all 3. But especially they are the worst and most miserable of men considered in themselves they have not only lost their Religion but they have arm'd it against themselves All the profession and prayers that they have made together with all the hopes and joys and comforts that once seemed to grow up out of them the remembrance of them I mean when ever they come to remember themselves will be as many darts in their livers and stings in their hearts All their hopes and joys and comforts have given up the Ghost and these ghosts do haunt them and torment them with such thoughts as these Wretched creature that I am where am I what an exchange have I made Light for darkness Wisdom or folly Righteousness for wickedness Gain for godliness Conscience for credit Heaven for hell I was once as I thought in the way of Life and I had hopes I should have seen life I made profession of Religion and took pleasure in Religion I walked after the Lord and the thoughts of God were precious to me I found comfort in Christ I took sweet counsel with the Saints and went to the house of God with them in company Sabbaths were a delight Ordinances were a refreshing to me I have tasted of the good Word of God and the powers of the World to come and whilst it was thus with me I had great peace and was full of hopes that I should once see the goodness of the Lord in the Land of the living But wo is me where am I now How hath my treacherous heart that I never suspected turned me aside from God and spoiled me of all my hopes and comforts I must now bid adieu to all farewel â—rofession farewel Religion farewel Conscience farewel Duties Sabbaths Ordinances Saints the sweet delights I took in them farewel Joyes and Hopes for ever Welcome Drunkards Swearers Lyars welcome Turk or Pope or Devil I must now be of your side and take up my lot with you for ever Oh whither am I fallen Study well the misery of such persons and let that be a warning to you IV. Be Circumspect See that you do not unnecessarily pull sufferings on your selves especially look to it that you suffer not as evil doers If your sin lead you into sufferings God may leave you in them and then what is like to become of you There is a suffering for our faults there is a suffering for our righteousness without our fault and there is a suffering for our righteousness through our fault We sometimes run our selves upon trouble when we need not as when by our unwary and imprudent managing and ordering our selves in some duties we lay our selves open to those sufferings which a little prudence might have prevented We must be wise as well as innocent Christians should never ordinarily expose themselves to suffering till God hath so hedg'd up all lawful waies of escape that they must either suffer or sin Be so wary in your course that you may not faultily suffer for the good that is in you but especially see to it that you suffer not as evil-doers and for the evil that is found in you to this end be careful 1. That you speak not nor do any thing in the matters of Religion rashly 'T was good counsel which the Town-Clark gave the Ephesians when they were in a tumult and uproar about their Goddesse Diana Acts 19. 36. Seeing that these things cannot be spoken against ye ought to be quiet and to do nothing rashly Christians should be considerate and well advised in what they speak or do should mark and weigh their words and actions themselves which they know will be so narrowly observed and weighed by others 2. That you speak not nor do nor refuse to do any thing obstinately or out of stomack or animosity Let your wayes be guided not by passion or a spirit of contradiction but by conscience and meekness of spirit be not self-willed let nothing be done through strife c. Phil. 2. 3. Be stedfast but not stubborn be faithful but not wilful be zealous but not contentious 3. That you neither do nor suffer any thing out of pride or vain-glory as the Apostle exhorts Phil. 2. 3. Do nothing so suffer nothing out of strife or vain glory Take heed that an affectation of popular applause of gaining the repute of active Christians of bold and resolved Christians be not it that leads you on Your pride may cost you much but will never bear your charge may bring you into trouble but will never bear you out 4. That you do nothing ignorantly or upon mistake Be clear especially in those things which may be costly Study your duty throughly labour to see your way plain before you to see the pillar of fire and of the cloud going before you Give heed to the word of the Scriptures which is a light to your feet and a Lanthorn to your steps Where you are clear you will be bold but take heed of suffering upon a mistake Your troubles will be like to open your eyes and shew your mistake and thereby put out your lights destroy your supports and comforts 5. Do not suffer unpeaceably Suffer not for