that understand it of things and not of persons and so it is in the Original Strengthen the things that remain that both Minister and people would strengthen the good things that were in them for the Minister was grown weak and remiss and the people weak in all good things Now the Spirit calls upon the Angel of this Church and in him upon all the Congregation to strengthen the good things that were in them So that the point of Doctrine is this that it is every Christians duty to Observation labour that he might be strengthened specially if he hath had more grace formerly then now he hath it is every Christians duty to strengthen the good things that are in him For the opening of this word strengthen it hath an opposition to weakness Now there is a double weakness First Of those people that are unconverted that are weak to the resisting of sin and doing any that is good they have some principles in them to resist sin and doe good but they are weak as common illuminations and natural conscience and fear of wrath and hope of Heaven and shame of others and the good example of others and living under the means and restraining grace and the like these things may do a great deal of good but they are weak and cannot make them resist sinne and doe good soundly thus unconverted people are weak This is not properly the weakness that is opposed to strength that he would have them get out of the weakness of unconverted people Therefore secondly There is another weakness and that is of the children of God themselves they have weakness to resist sinne and doe good and this is twofold First There is a weakness of Beginning Secondly of Declining First In beginning when a childe of God is a beginner in grace and is but a babe Heb. 5. 12. When for the time ye ought to be c. Such as are babes have need of milk they cannot digest strong meat they are too weak for that as may be a new beginner hath gotten faith but it is weak he is not able to apprehend the promises of salvation and the assurance of Gods goodness and mercy towards him he hath much ado to apprehend Christ himself and uphold his heart so a man may have some knowledge but it is weak and some resolutions and endeavours but they are weak corruptions bear him down and his mortification is weak he cannot master many of his heady and mighty lusts Now such people as these are to be exhorted to strengthen these good things that God hath begun in them Hath God begun any good things in thee any lively fear of his name any hatred of evil any love to goodness any longing and thirsting after righteousness any endeavour after eternal life any faith thou shouldst labour to strengthen these things that they may abound in thee and that they may be confirmed and established in thee that thou mayst be made unblameable against the coming of the Lord Jesus but 〈…〉 s is not the meaning neither Secondly therefore There is a weakness of declining when a man hath been stronger and now hath abated of his strength and is grown weaker a strong man may grow into a consumption which may spend him away till he comes to be an Anatomy and so is grown weak so many Christians that have been stronger they are now grown weak they are grown into a consumption o◠graces they are grown to be an Anatomy to be nothing but even skin and bone they were wont to have more faith to apprehend a promise but now they have more doubting they could pray strongly but now they are faint and weak they were powerfull in every good duty but now they are down the wind they are like a Jack that wants wanding up they had need be wound up again they are grown more cholerick and peevish and pettish and have less strength over their corruptions and are made more ready to be drawn away Now such persons are exhorted to strengthen these things and the rather because they are but remainders you have had more grace and have let it die and decay therefore strengthen that which remains and is ready to die so that there are two parts of this Doctrine First That every man should be earnest and use all manner of holy Part 1. meanes to strengthen himselfe 'T is true First it is every Ministers duty to labour to get strength into his people to strengthen their understanding and knowledge and judgement to strengthen them in the promises to hold forth Jesus Christ nakedly unto them to expound the free grace of God that they may be strong in faith So if a Minister sees they are weak to bear afflictions he should labour to support and bear them up and poure some spirit into them and enable them to bear So if he finde they are unable to bear temptations he should use all arguments to piece them up that they may stand against the wiles of the Devill a Minister hath his own strength given him of purpose to strengthen his brethren Isa 35. 3. the Lord saith Strengthen the weak hands c. He would have Ministers call upon people to get strength and to use all means by preaching and teaching and exhortations to get some strength into his people it is a Ministers duty not only to gather Saints but to perfect the Saints whither should the people come but to the Minister to get strength in grace Secondly It is every neighbours duty to strengthen his neighbour Christians should strengthen one another in all manner of good duties as coals of fire doe warm and heat one another when they are together but if they are severed they will be dead so Christians when they meet together should labour to warm and heat and quicken one another Saint Paul writes to the Thessalonians to mark all the weak and feeble people among them and to strengthen the feeble-minded 1 Thes 5. 14. But then thirdly Every man should doe this duty to himself to strengthen the good things that are in him we see all the world labours to be strong in outward things some to be strong in riches and wealth some to be strong at the Court and others to strengthen themselves in their friends and alliance as Abner laboured to be strong for the house of Saul for he knew he should be no body if that went down if a man have a case to defend he will make himselfe as strong as he can to desend himselfe if a man be to fight a battel he will make himselfe as strong as he can nay people will strengthen themselves in their wickedness Now if it be so then how much more should we labour to be strong in the grace of God If we have any good things given us of God we should strengthen them as Paul saith to the Corinthians when he saw they were babes still and were weak and never came to strength he
Christ hath eternal life he that believes in Christ hath a present possession of that he believes in Christ for eternal Confidence in Christ for life and salvation is true justifying faith Arg. 1. From the several expressions of faith in Scripture â— Trusting life is his for the present he hath present justification and acceptance with God and hath a title to all good and all the mercies of the Covenant of grace Now we come to prove this that this confidence is a true justifying faith and the Arguments to prove it are these and the first is taken from the several expressions of faith in Scripture Psal 78. 22. it is called a trusting they believed not in God Why They trusted not in his salvation so that faith is a trusting in God when a man hath confidence in God and can fiducially leane upon God for all good things As Alexander trusted his Physician when his Physician gave him a Potion before he took it a friend of his wrote unto him do not take the Potion the man is set to poyson you if you take it you are a dead man he read the letter and then took the Potion and then gave the letter to the Physician and said I have trusted to your faithfulness and cast my self upon you if you have given me poyson you have killed me you see by the letter I have witness of it but I trust you and suppose you have not done it So faith is a trusting upon God when the soul resolves to follow God in all wayes and when the world and the flesh come in and object if you be so strict and follow these courses you will undo your self and be laughed at and loose your friends your very living depends upon such a course and you will be a begger and will never have any delight you are given to pleasure and laughter but all these must be gone farewell all carnal pleasure Well but the soul now believes in God God bids him come to him for comfort for friends for delight for pleasure for the satisfaction of all his desires and he shall want no manner of good he trusts upon this and he will never leave God never leave his wayes this is rooted in him and now he can go to God and say the Devil told me I should loose my friends and I should never have comfort never be able to live my flesh and my own heart said so but I have trusted thee and if friends go so farewell friends if means go so farewell them I am told so flesh and blood say so but I believe in thee is eternal life and in thee is all peace and happinesse and comfort and this is that which drawes me to thee and keeps me to thee and I rest upon thee for all good thus you see that faith must be an affiance in God because it is a trusting in God Secondly it is called a relying upon God as Asa when the Aethiopians and 2. Relying on God Lubims came against him the Scriptures shewes that he believed in God now mark how the Scripture expresseth his faith 2 Chro. 16. 8. Because thou didst relie upon the Lord therefore he delivered them into their hands May be the world might tell him what do you think to overcome these enemies with strictness and fasting and praying You had more need make a league with the King of Syria and take some other course but he relied upon God and if he failed him he failed him he would relie upon him and therefore faith must needs be an affiance in God Thirdly faith is called a staying upon God when a man stayes himself upon God Isa 50. 10. there faith is expressed by staying a mans self upon 3. Staying upon God God He that sitteth in darkness and seeth no light let him trust in the Lord and stay himself upon his God It is a similitude taken from a staffe and old man that dares not trust to his own legs but thinks I shall fall and get some mischiefe he takes a staffe and stayes himself upon it now is this all that he looks upon that he conceives the staffe is able to bear him so a man that hath no staffe knows that such a staffe is able to beare him that is not the thing but this man doth not only believe the staffe is able to beare him but he commits himself unto it and leanes upon it and if he falls he is content he laies the bulk of his body upon the staffe and dares leane upon it so it is with faith it is not only an assent to this that God is wise and omnipotent and gracious and an hearer of prayers and that he comforts them that mourne for sinne and satisfies them that hunger for righteousnesse he not only believes there is a Christ and salvation in him he not only assents to these things but he staies upon them and commits himself to them Fourthly it is expressed by a mans rolling himself upon God Psal 37. 5. 4. Rolling ones â—elâ— on God We translate the words Commit thy way unto the Lord but in the Originall it signifieth to roll a mans way upon God so Psal 22. 8. He trusted God would deliver him it is the same word is used here he rolled himself upon God this is a similitude taken from a Cart-wheele that rolls it self about the Axeltree and staies it self upon it and helps it self in its motion it could not move but for that and by vertue of that it moves to and fro So this is true faith not only when a man assents to the promises of God but rolls himself upon God moves his soul upon Christ and commits himself unto Christ in all his wayes Fifthly faith is expressed by adherence and sticking unto God Psal 119. 31. I have stuck unto thy Commandements Lord put me not unto confusion as who 5. Adhering unto God should say Lord here I hang here I hold here I will stick fast I will ever fear thee I will ever obey thee here I hang and hold and will keep my hold Lord put me not to confusion that is Lord I hope thou wilt do as thou hast spoken Lord let me not be confounded let me not be scoffed at in the world if I be put to shame I am confounded doth this man now only believe the promises in general No but he relieth upon these promises he dares go and take this Bear by the tooth and dares venter upon those harsh duties that are crosse to a mans will and seeme to have no good in them What because he assents to the promises that they are true No but because he is confident that the promises shall be performed So Deut. 4. 4. there saith Moses to the Israelites You that did cleave to the Lord your God you are all alive at this day as who should say though your brethren went away from God some to satisfie their lusts as in the matter of quailes
He may lose his zeal 2 He may lose all his affections 10 3 He may grow to be senseless of sin and grace 11 4 He may grâ—w notoriously vain worldly and guilty 5 The service of God may be a burthen to him 12 6 He may be so dead that nothing can quicken him Quest If a Saint be thus dead where is grace all the while Ans It cannot he taken away because 1 The seed of God remains still in him 13 2 Supernatural habits remain 3 He ever hath an anointing 4 He hath remaining some little strength Use 1 To stir us up to labour against sin 14 2 Let the best of Sains stand on their guard 3 Comfort for those who are dejected with dead hearts 7 A child of God may fall into foul sins 15 1 Into Idolatry 2 Apostaâ—y 3 Persecution of Saints 8 A child of God may be hardned in sin 16 9 He may be long in sin Reas 1 In regard of Satan 2 Of themselves 17 3 Of God himselfe who leaves them to themselves that 1 they may be patterns to others 18 2 to punish their carelesness 3 that so they may see they stand meerly by grace 4 that they may be sensible towards their brethren 19 5 to humble them 20 Use 1 How to order our speeches concerning grace which though it be sufficient 1 to bring a man home to God 2 to keep him from falling away finally 3 from falling away totally 21 Yet Gods people are to stand upon their guard because 22 1 Grace looks for this 2 Promises are conditionall 23 3 Experience in all ages proves the falling of Saints upon Gods withdrawing 24 Qu. Is grace then indifferent in particular passages Aus No. For 1 Grace sets up in the soul an universall principle to serve God in every particular 2 It sets up a watch in the soul Use 2 To work out our salvation with fear and trembling 25 Use 3 Not to stumble at this doctrine Use 4 Not to raise false comfort to our selves from this doctrine 26 Causes of deadnesse The cause in Generall is giving way to sin which is 1 A soul-killirg thing 2 It grieves the holy spirit 27 3 It puls a hard task on the soul to goe through 4 It defiles the conscience 28 5 It weakens all assurance of welcome with God 29 Causes in particular 1 The nigardliness of people in Gods service 2 Their unwatchfulness 30 3 Contenting themselves with a low kind of religion 31 4 The vanity of mens minds 32 5 Mutuall example 6 Covetousness and worldinesse 7 Spirituall sloth 33 8 Neglect of secret duties 34 9 Neglect of inward duties 35 10 Contenting themselves with what they have attained unto 36 Means of quickning 1 Believing and looking up to Christ 37 2 Learning of the word preached 38 3 Shunning all causes of deadnesse 4 Being earnest with God to quicken us 39 5 Diligent in all Christian duties and worship 40 6 Exercising that grace we have 7 Considering former and present examples 41 Motives to shake off deadnesse 40 1 Consider the ingredients of this sin of deadness 42 As 1 Dulness and blockishness of mind to good 2 Awkness and averness of heart to the waies of Jesus Christ 43 3 Senselesness of conscience 4 Coldness of affections 5 Faintness of endeavours 6 Drowsiness of the whole man Mot. 2 Consider that while we are dead we cannot pray nor hear c. Mot. 3 We can have no true sign of true grace 44 Mot. 4 We cannot grow in grace 45 Mot. 5 We shall grow deader and deader Mot. 6 This sin of deadness worse then other sins in these respects 46 1 Deadness is in all the whole man 2 It is against all Gods Commandments 3 It is deeper in the soul then other sins 47 4 It is an estate of sin 5 It is a second death 6 More special threatnings against deadness Considerations to quicken us 1 Consider that we owe to God our life and affections 48 2 All the world is alive in their owe courses let Christians be alive in theirs 3 Consider the worth of what is lâ—st by deadness 49 4 If we be quickned nothing will be hard 5 We shall have much joy and comfort 6 All Heaven will rejoice at our quickning 7 We shall be enabled thereby to doe good to others 50 Remedies against deadnesse 1 Be watchfull 51 Observ It is an excellent and soveraign thing for a Christian to watch 52 Reas 1 In regard of our selves our selves are false to our selves 1 We should watch our hearts 2 Our thoughts 53 3 Our affections 4 Our consciences 5 Our tongues 2 In regard of the world lest it get into us ibid. 3 In regard of Sathan 54 Because he is 1 A subtle enemy 2 Diligent 3 Strong 4 Malitious 5 Hath nothing else to doe p. 55 4 In regard of the wicked 5 In regard of good things 55 1 Our graces that we may preserve encrease and exercise them 56 2 All good duties before in after duty ibid 3 In regard of God For 1 Sometimes he comes neerer us then at other times 2 Sometimes doth extraordinarily help us 3 Doth sometimes afflict us 57 Use 1 Lament the neglect of this duty ib. 2 Be exhorted to take up this duty ib. 1 Consider the misery of them that do not watch ibid. 2 The good of watchfulness 3 That men doe watch in outward callings 4 We have examples of the Saints Remedie 2 Strengthen the things that remain 58 Mot. 1 Because they are remainders 2 Because those remanders are ready to die 3 Because thy works are not perfect Doctrine It is a Christians duty to labour to be strengthned especialâ—y if he hath formerly had more grace 58 2 Weakness 1 Of people unconverted 2 Of Children of God which is double 1 In beginning 2 In declining Reas 1 We can have no other comfortable argument of true grace 60 2 Else we can doe no act of new obedience 3 Nor overcome temptations 61 4 Nor recover after a fall 62 5 Nor obey God with ease Use 1 To condemn 1 Those that have no strength at all 2 Those that doe not strengthen the good things they have 63 Use 2 To direct us what to doe that we may strengthen c. Direction 1 Labour to have strong minds and understandings 64 2 Strong wills 66 3 Sound affections 67 Dir. 2 Labour to believe 3 Fly all occasions of evill 4 Maintain a constant purpose to please God 68 5 Frequent the Ordinances of God 6 Put forth your selves to the utmost in good duties 69 7 Remember we alway need new supply of strength 8 Take heed of sinning against knowledge 70 9 Make conscience of useing and improving Sacraments 1 Baptisme 2 Lords Supper which is of great use to strengthen believers For 1 It is the nature of the Sacraments 2 It is a seal of Gods covenant 71 3 It is Communion with Jesus Christ 4 A Sacrament of Communion with the members of Christ
sleepy under the same how is it possible a man should get any quickning or keep it without labour and pains men must labour for it as the Apostle saith give all diligence to 2 Pet. 1. Phil. 3. make this sure it is said of Paul that he followed hard after the mark there is nothing can be done in this thing without labour as it is with our outward callings if a man will have a living in the world he must labour for it the earth will bring forth no fruit unless he till it and take pains about it so it is here much more a mans heart by reason of sin is cursed as the earth is and it will bring forth nothing but weeds vanities fooleries and vile passions and inordinate affections unless a man be still husbanding of it therefore unless a man be diligent in this work he can never be quickned Eighthly In the next place the neglect of secret duties is the cause of the deadness of our hearts in all duties of Religion secret duties are the best quickners when a man goeth alone and serveth God alone as it is spoken of Peter when his heart was dead and untoward in the high Priests hall if he had had any life he would have stood for Christ What if I be one of them what say you to that I am one and I confess it and if that be my fault it shall be my fault still but he was dead and had no life now what course did he take he went out and went by himself and wept bitterly Matth. 26. he went to a private and secret duty to humble his soul before Almighty God when a man is sick and would recover his health he goes and be takes himself to a chamber and shuts the windows and will not let the air come in so if a man would recover life and quickning the saving health of his soul he must take himself to his chamber and privately deal with God concerning his own soul as the Prophet speaks Zech. 12. every family apart the house of David apart and the house of Nathan apart when Jeremiah would humble himself before God Jer. 15. 17. I sate alone saith he so even go and sit alone But you will say are not publique duties better then private 't is true they are so when we may have publique duties as on the Sabbath day or any other day when we may go to publique ordinances then to go to private duties to private prayer c. this is to despise Gods publique worship but if we be not diligent in secret duties in private calling upon God if we be not frequent in these all outward duties of Gods worship will do us no good the preaching of the Word will do us no good except we preach to our selves the prayers in the congregation will do us no good if we pray not in our closets now when men neglect private prayer and seeking of God when a good motion comes into their mind to seek God in secret they put it off they will do it anon they shall have more liesure another time and if they do it they do it lothly and hoverly even so so they do not do it roundly and throughly as they ought to do this deads their hearts Lam. 3. 28. the Church satâ— aloâ—e that is the way to be quickned if a man did love quickning â—e would plot and study to be alone nay he would search all the â—ornâ—â—s oâ— his house for privacy if he did love his own quickning he would do thus he would be frequent with God in secret it is noted that the greateâ—â— work that ever Jacob did it was in private Gen. 32. 24. he had sent all his company away and dispatched them over the brook he was lâ—ft al 〈…〉 and so went to â—ug with God all alone and there wrestled so hard this he would not let the Aâ—gâ—l go until he had blessed him so this were the way for people to take God aside and go between him and them and thâ—re afflict their souls and acknowledge all their vileness there to be instant with him and look up to him and bless him as it is noted of our Saviour Christ he would shift out of the way many times and go and pray alone Mat. 14 23. We may do that when we are alone that wâ— cannot do in any company we may speak that in private which is not fit for the Wife or the brother to hear a man may do that alone which he is not able to do when he is in company how many secret arguments hath a man to move God in private many secret businesses that only God and his own soul knows off so that if he would be diligent in private duties he knows not what good hâ— might do to his own soul Now the neglect of this blessed Ordinance of God of seâ—king of him in secret is the cause of this deadness nay the want of this duty is the cause why publique Ordinances do â—â— no more good Ninthly The next cause of deadness is the not looking after inward duties in a mans own brest spiritual life and quickning is an inward thing and it is inward duties that must cherish it and the omitting of these duties doth most destroy it and let it die I say inward duties outward duties it is more easie doing of them as for a man to pray and hear and receive the Sacrament and externally to observe the Sabbath or outwardly to confer and sing Psalms anâ— read a Chapter these outward duties a man may do them with more ease nay hypocrites may do them and do do them and yet never come to life and quickning they do them after their manner but there is no man can do them aright but they that are quickned up to God but I say men may do this and never be quickned but now there be inward duties and these are the main quickners of the heart and the carelesâ—â—ess of these is a great cause of deadnesse but what are these It is the setting of God before a mans eyes thinking when he goeth up and down of God of his holiness of his precepts of the danger of being under his displeasure and of the happiness of being in his favour it is for a man to be striving against temptations and opposing his own wickedness if sin rise up at anâ— time to beat it down these be inward duties which no man can see if a man were in the market cross he might do these duties and no man see him no man can tell what a man thinks what he is doing in his bosome now I say if a man would be careful of these inward duties what a deal of good might he gain these inward duties are they that raise up quickning Mal. 2. 15. take heed to the spirit many take heed to their lips they will not speak and to the outward man they will not do evil but take heed to your spirit
calls upon them at last to strengthen themselves 1 Cor. 16 5. Because we can have no comfortable argument to our souls that we are true 1. Reas Christians except we get strength every true Christian is a very able man as Paul saith Phil. 4. 13. I can doe all things through Christ that strengthneth me He was a strong man and able to doe great things what man of a thousand can be rich and not be proud and vain and let his heart follow after pleasures and the things of the world yet a true Christian can be rich and yet not be thus so what man almost can be poor and not be discontented and repine against God and take unlawfull courses yet a true Christian is able to be poor and yet not deny God nor distrust God nor fall a carking and caring so likewise a true Christian can have a peevish nature and yet not be peevish he can have as crabbed a disposition as any body else and yet not be crabbed he can have as vile a cursed nature as any man under heaven and yet have a good disposition he is able to doe all things as Job saith Job 9. 19. If you talk of strength God is strong So it is with a childe of God that hath the image of God in him if you talk of strength he is strong a man cannot have any true argument to his soul that he is a true Christian unless he be strengthened to doe the things of God unless he be lifted up of God to doe supernaturall things a true Christian is no weakling a man saith I cannot doe thus and thus it is my weakness then thou canst not say thou art a true Christian for a true Christian is an able man a mighty man nay all the graces of Gods spirit are strong that if a man hath any degree of them he may doe wonders with them 1 John 5. 4. This is our victory that overcometh the world even our faith He doth not say great faith but our faith a little faith though but as a grain of mustardseed is able to overcome the world a true Christian can overcome sin and the world and the Devil and whatsoever is contray to him a natural man may believe in some sense but he can nothing with his faith it is not of the right stamp but a true Christian he can doe wonders with his faith he can draw neer to God and cry Abba Father he is able to purifie his own heart all things are possible to him that believeth it is a powerful thing Jacob had power with God saith the Text he is able to fit Gen. 32. 28. himself against every lust and goe about every duty and please God in all his wayes in some measure a little faith is strong so love is a strong grace it is as strong as death Cant. 8. If a man hath but a little true love to God it will enable him to doe strange things it will make him suffer any thing doe any thing leave any thing for God Now natural people they say they love God but it is a weak love it cannot make them leave a lust for God it cannot make them doe any thing for God it cannot carry a man beyond nature but all the graces of Gods spirit are marvellous strong things therefore as ever we desire to have a sign and token that we are true Christians and have the grace of God in truth in any measure in us we should labour to strengthen all the good things that are in us for if we doe not strengthen them they are not of the right stamp Secondly We can never doe any act of new obedience unless we be strengthened 2. Reas as the Lord saith to Joshua Josh 17. Onely be then strong and doe my commandements c. He would have him strong that he might observe all the Law of God as who should say Joshua thou canst never be able to observe my Law there be mighty performances things that flesh and blood can never reach unto therefore unless thou hast strength and divine strength thou canst never be able to doe this therefore be strong strengthen thy sâ—lf labour to have all the courage and might that may be God bids us do nothing but he requires all the strength of the whole man Thou shalt love the Mar. 12. 30. Lord thy God with all thy heart and all thy strength it must be thus if the water-man be to rowe with the tyde and the wind he puts forth no strength the stream will carry the vessel but if he be to rowe against wind and â—yde now he must put forth all his strength else the boâ—t cannot â—o nay it will go the contrary way so if we would please God and work the works of God and attain to his heavenly Kingdom we must rowe against wind and tyde and without tugging and hailing and putting forth a great deal of strength we shall never do it as suppose a man be wronged and offered an injury he cannot be quiet an hour together but he is abused and misused and mocked and opposed now he cannot be patient unless he be strong and have great strength to deny himself as Col. 1. 11. Be strengthned with all might according to h 〈…〉 â—lorious power to all patience and long suffering with joyfulness As who should say if you would have patience you must be strengthned with all might specially if you would be patient with joy may be a man may be patient but then he is surly and lumpish and all amortâ— may be he bears but he is like a block or stock he cannot joy in tribâ—lation he had need have a great deal of strength to do this so if a man would pray can he pray without a great deal of strength it is not a little heave will lift up a mans heart to God I lift my heart to thee he gave a Psa 25. 1. great lift to his heart and Heb. 5. 7. it is said that Christ prayed with strong cries we cannot pray aright unlesse we come with strong cries and strong desires so if a man hear the word if it awaken him and quicken him he will lose all again and be as blockish as he was before unless he be strong 1 John 2. 14. we can do no good duty without strength and therefore we had need to labour for strength Thirdly We can never overcome temptations nor make our part good 3. Reas against temptations without strength nay we cannot resist them or combate with them or stand in the field against them but we shall be beaten out and be overwhelmed if we have not strength if we would go to heaven we shall be sure to meet with abundance of temptations and if temptations will put us out of the way we shall have enough of them if they can sway us and make us do this and that we shall not want temptations if a bowl hath bias
be and prayes as often as a godly man doth but he is not able to bring them to a good end to do them well he hath no strength at all as Christ saith to the Scribes and Pharisees how can ye escape the wrath to come they had great parts and strength in other matters but to escape hell and shun the wrath to come they had no strength to do that they were as weak as water there what a woful thing is this when a man hath no strength to overcome his sins and deny himself when men have eyes full of Adultery and cannot cease from sin 2 Pet. 2. 14. this is a miserable condition for a man to be in Secondly This may condemn those that though they have some good things in them yet they do not strengthen them that are of the strain of the Church of Sardis that let their graces dye and decay and go down the wind and perish and consume they suffer a consumption in their graces rather then watch and strengthen the things that are in them what a lamentable thing is this though our faith be never so weak we are hardly able to lay hold upon one promise and when we study to find sign of conversion in us we can hardly find any and yet notwithstanding people will not strengthen their faith and other graces Let us not deceive our selves if we be Christians let us shew it by the strength that is in us for if we be true Christians we must be able Christians to do all the works of God able to fight against our corruptions able to do good duties able to obey the Gospel he hath the least strength of true saving grace is able to be upright in all his wayes he is able to observe all the commandements of God in some measure he is able to carry himself uprightly against every evil way in one word he is able to keep all the word of God in some measure he that hath but the least strength of grace is able to do this as the Lord saith Rev. 3. 8. of the Church of Philadelphia though she had but a little strength yet she kept the very word of God a little strength of saving grace will make a man do more then the whole world can do it is able to make a man reach above all the reach of nature and all naâ—â—ral parts and morality and civility and all the fair carriages that ever were it is able to go beyond all there is more wisedom in the least degree of saving grace then in all the Politicians in the world and more knowledge in the least fool in Christs school then in all the wise men under heaven I mean true saving knowledge therefore let us not deceive our selves but as we desire to be able to say that we are true Christians let us labour to strengthen all the good things that are in us that our faith we think we have to shew for heaven may be a strong faith and that our hope may be a strong hope that we may purifie our selves by it and that the fear of God may be a strong fear to make us depart from hell beneath so that our desires may be strong to the throne of grace and our endeavours strong against our corruptions and our care conscience strong from day to day to do the works of God Vse 2 The second Use is an Use of direction what we are to do to strengthen the good things that are in us Aâ—â— fiâ—sâ— Let â—s labour to have all the powers of our â—ouls strengthened by the strengthening the powers of the soul I mean this you know that divine operations are above nature above the reach of the powers of our souls naturally Now if we would be strong to doe the works of God and divine things we must get our hearts to be raised and lifâ—ed up to an higher strain to a subliâ—er pitch as it is said of Jehosapâ—at 2 Chrâ—n 17â— His heart was lifâ—ed up in the ways of God That is his heart was strengthened to walk in the wayes of God and now his heart was lifted up the Text shewes â—e did great matters he could restore the worship of God and make the Priests and Levites doe their duties he could doe admirable things for the glory of God Now his heart was lifted up above the reach of nature so we should labour to have all the powers of our souls lifted up to God we are not converted to God unless God hath raised up our minds and wills and affections as it is said God raised up Judges to deliver Israel from their enemies The Judg. 2. 16. meaning is they were no more able to deliver them then other people but God raised up their spirits and liâ—ted them up that they were able to goe about the function God had set them in So Jer. 51. 11. before God had raised up the spirits of the Medes they were a weak people they durst not meddle with Babylonâ— but when God had raised up their spirits and lifted them up to an higher pitch of courage and strength they were not only able to goe against them but to overcome them so before God raise up our minds to an higher pitch we are not able to know God aright we are not able to doe good and mortifie sin and be crucified to the world we are not not able to goe about these things but when God hath raised up our hearts and the powers of our souls we can then goe about them as the water is not able to boil the meat of it self but let the fire come and raise the water to an higher pitch to a seething quality now it is able to â—oil the meat so it is with a mans heart therefore we should labour earnestly with God in the use of all good means that we may get the powers of our souls raised and lifted up on high that they may be able to reach the works of God and attain unto them And first labour to have strong minds and understandings I do not mean strong literal knowledge for with a little of that a man may have strong love to God and zeal to his glory as we may see in the book of Martyrs Elizabeth Sackwell and Katharine Hâ—rst and others they were marvellous ignorant when they were asked what a Sacrament was and how many there were they could not tell and yet were admirable Martyrs and sealed to Gods truth according to that knowledge they had and laid down their lives for the Gospel though they had not this knowledge therefore I mean not that though that be very good and without some literal knowledge the mind cannot be good a man may have literal knowledge without spiritual but not spiritual without literal therefore it is good but that is not it therefore we must labour to have strâ—ng spiritual understandings that we may understand spiritually the things of God as David saith Psal 119. 34. Give
receive strength as it is said of Moses Heb. 11. 28. By faith he received the Passeover so if by faith we would receive the Lords Supper and beat down all doubts and fears of flesh and blood and resolve to cast our selves upon Christ and his promises and let him have the disposing of us if we would truly cast our selves upon Christ and believe in his name and so come to the Sacrament we should have strength how can we get strength without this Eph. 3. 17. When we come to the Sacrament we come to partake of Christ and receive Christ that we may dwell in Christ and he in us Now he will not doe thus without faith faith is the wedding garment if we come without it we shall be bound hand and foot and cast into utter darkness may be thou wert fettered before but now thou shalt be more bound even bound hand and foot that thou canst not stir as the Apostle saith Above all things take the shield of faith so I may say if you will come to the Sacrament to your Eph. 6. own peace and comfort above all things take the shield of faith When men come to the Sacrament only with bodily eyes and bodily hands what do they get nothing but a piece of bread and a drop of wine but if they had faith they should have the evidence of things not seen Christ and heaven and the covenant of grace are not seen with bodily eyes faith would help them to the evidence of these things not seen as St. Austin speaks of a worthy Martyr when he was to suffer Martyrdome he took the Sacrament to strengthen him to suffer Martyrdom and the Martyrs in the Primitive Church every day expecting Martyrdom they every day received the Sacrament to help them with strength but when we come to the Sacrament without faith we deprive our selves of this benefit Now as long as we give way to our sins doubting will reign and faith cannot be in our soules Fourthly Because they do not seek earnestly to God to blesse the Sacrament to them they do not make themselves strong in heaven before they come they do not go with strong cries and groans to the Throne of grace that God would quicken them that they may get the good they ought to do at it If we would come to the Sacrament of Lords Supper as we ought to do we should be earnest with God and wrestle with him that he would make us sensible of our wants and that he would pluck up our hearts to come with faith that he would strengthen us that we may behave our selves well when we are there and when we come away every Ordinance of God is sanctified by the word and prayer 1 Tim. 4. 5. Now because either people do not pray at all or if they do they are not earnest with God therefore it is that they return home little the better Fifthly Because they do not behave themselves â—ell when they are at it they are not well occupied when they sit at the Lords Table they know not how to employ themselves as the duty requires this is that would help us to true strength by the Sacrament if we were well employed when we were at it Cant. 1. 12. While the King sitteth at his table c. saith the Church that is while the King was enjoying communion with me and I with him I was just at the same time very well employed I laboured in some measure to stir up all the graces that were in me that my Spikenard might send up a sweet perfume into his nostrils that my faith might work and my love might work so while we are sitting at the Lords Table and the King sitteth down to bid us welcome we should labour to be well employed to keep vanities out of our minds and employ them well that we may have a good meal before we go Sixthly Because people when they have been at the Sacrament they do not examine themselves diligently whither they have got any good by the Sacrament I have received the Sacrament have I got any good by it is my faith strengthned am I yet backward to Gods will untoward in his worship dead in his service am I still hovering and doubting in my conscience have I no care of God have I got no good by the Sacrament if people would but call themselves to account whither they have got any good by the Sacrament this would do them a great deal of good it would make them bewail and lament and cry out if they got no good people let things râ—n on at six and sevens if they get good so it is if they get none so it is but lay it not to heart whereas a godly heart when he hath been at an Ordinance calls himself to account and takes it marvellous heavily if he see he hath got no good as the Church when she prayed and saw her prayers did not prevail it was a bitter thing to her Thou hast covered thy self with a cloud that our prayer should not pass thorow Lam. 3. 44. when she saw she prayed and strived and tugged with God and there was no comfort O how she took it to heart she made it the burthen of her complaint so if Christians would do thus The Sacrament doth not take the Lord covers himself with clouds and hides himself from me he will not own me we should go crying and yelling up and down to see that we do not get good by the Sacrament if we would do thus we might get good by it Seventhly If people do get good by the Sacrament afterwards yet they do not interpret this to be by the goodness of God in the Sacrament may be they meet with some comfort and assistance now and then which might do them a world of good and strengthen their hearts wonderfully if they did look to it when they have gotten many good blessings now they do not construe this to be by reason of Gods Sacrament and Covenant if they did look upon it O this came by vertue of Gods Covenant and the seal of his Covenant to my soul this would make them strong in Gods Covenant and help them exceedingly thus David did if he got any mercy at any time still he laid it upon going to Gods Ordinances this I had because I kept thy precepts This I had because I prayed unto thee and sought thee Psal 119. earnestly I followed God earnestly and now I see his infinite goodnesse and mercy towards me how he hath rewarded me I confess it was a poor thing I did God might even have slung it as dung in my face but see how he hath rewarded me So if Christians would say this I had because I was careful though I had formerly neglected Gods Ordinances yet at last I came to seek him earnestly with my whole heart and to come more preparedly and diligently to the Lords Supper and now this I find I had by it
Sacrament and do the outward things of Religion but never come to worship God in spirit and in truth let me tell you all this Religion is nothing at all suppose a man comes to Church only and lives in his lusts what then Who required this at your hands to tread in my courts Isa 1. 12. Who why God requires it 't is true but not without uprightness to be proud still and worldly still he requires you to come into his courts but not in this manner so likewise for preaching it is an ordinance of God but if a man will preach and doth not lead an holy and mortified life and is not zealous for God and against sin and to hold forth a blessed pattern of uprightness God had as live have that mans room as his company Psal 50. 16. What hast thou to do to take my word into thy mouth and hatest to be reformed As who should say what makest thou here it is fitter for thee to be in an Alehouse then in a Pulpit so God hath commanded prayer but if a man pray not in spirit and in truth and is not an holy man his prayers are nothing Prov. 15. 8. The prayer of the wicked is an abomination to God As who should say if you prayed with an upright heart your sacrifice would be a delight to God but seeing you are not upright all your prayers and sacrifices are abominable in the sight of God For humiliation to humble us how should we be ashamed there is no uprightness among us the most of us are not upright before men much less before God For exhortation that we would strive and labour to be upright and upright before him that we would cry out with the Prophet David O let my heart be upright before thee that I may not be ashamed if we find listlessenesse and backwardness for God if we find our hearts side with the ungodly let us know we are wicked people and cannot be of God therefore set us labour to be upright before God REV. 3. 2. I have not found thy works perfect before God THe point of Doctrine is this that the Lord will search whither Doctrine God will search whither we be perfect those that seem to be upright be so or no finding presupposeth searching I have not found thy works perfect Now for the meaning of this searching we must know that Gods searching and mans searching do much differ and they differ in five respects First Mans searching may be without finding though a man search all that ever he can yet may be he cannot finde out the matter how it stands Laban searched in Jacobs tent and Leahs tent and the two maids tent and in Rachels tent for his images and when he had done all he could not tell where they were but now when God searcheth men he is sure to find men out O Lord thou searchest me out saith David Psal 139. 1. This is the reason why men that are sligh and subtil they care not much though they be siâ—â—ed by men especially if there be none to witness against them you shall have them swear and swagger they were never guilty of such a thing because they are confident it shall never come to light but if God searcheth he will be sure to find Secondly Mans searching hath ever ignorance foregoing though after search may be he comes to know yet before searching he knows not Job 29. 16. the case I knew not I searched out he searched because he knew not but God as after searching he is sure to know and find out so he knows before all searching as the Church saith if we be false in thy covenant shall not God finde us out for thou knowest the very thoughts of the heart and the reins Psal 44. 21. you see God searcheth because he doth know man because he doth not Thirdly Mans searching is properly so called but when searching is spoken of God it is after the manner of men God doth rather act a kind of searching then search indeed as he doth act a comming down whereas properly he doth not come down for he is everywhere and so he acts a kinde of ignorance as if he knew not and yet he knows all things as he speaks to Abraham concerning Sodom Gen. 18. 21. I will goe down noâ— there is an horrible noyse what horrible sinners these Sodomites be I will gâ— down now and see whither it be altogether according to the cry that is come up unto me if not I will know He speaks after the manner of men he need not come down for he is present everywhere and cannot move from one place to another and whereas he saith if not I will know these things aâ— improperly spoken after the manner of men Fourthly It is mans duty to search if he know not any particular passage of his life whither it be warrantable or no so Magistrates ought to search matters before they determine sentence otherwise they may judge unrighteous judgement now God searcheth not as though he had any need of searching but to tell us our duty to give us a good example this phrase is given to him to shew us what we should do as when there was an horrible attempt in the old world among the Builders of Babel they would build a Tower whose top should reach up unto Heaven Now the Text saith The Lord came down to see the Tower and the City that was built not as if he came down so as taking this phrase unto himselfe but to shew what our duty and Magistrates duty is to search before they pass sentence and to see whether reports given out be true or no. Fifthly Mans searching is for himselfe that things may appear to himselfe but when God searcheth it is not that it may appear unto him but to the world that it may be manifest abroad that a mans selfe and others may see it it is spoken onely in regard of the nature of the thing some things are manifest and some secret Now God is said to search when he makes other things that in their own nature are hidden to men when God brings them abroad and unveils them and unmasks them and openly reveals them 1 Cor. 4. 5. Judge not before the time till the Lord comes who will bring to light the hidden things of darkness He searcheth them not for himselfe but to make them manifest he saw them before but they were not manifest abroad they were under the hatches no body could tell whether they were so or no. Now God is said to search to bring them abroad Now God is said to search five manner of wayes First By his own Spirit 1 Cor. 2. 10. So saith David Whither shall I fly from thy Spirit if I goe up into heaven thou art there c. If thou shouldst goe into the Alehouse or any bad place God is there a spectator though the Devil onely and such as are his Imps are there keeping company with
draw the whole man to God his whole self is both the agent and the patient faith comes in to justifie the whole man and sanctifie the whole man and renew the whole man therefore no wonder it is such an act as the whole man doth put forth not only the mind by assenting but the heart by relying and the affections by placing themselves upon God Fifthly there be abundance of graces besides faith that are in all the powers of the soul as livelihood is in the whole and unblameablenesse 1 Thess 5. 23. and perseverance is in the whole man so that the mind must not only persevere in saving knowledge but the heart also in saving confidence perseverance runs through all the soul and why not faith many graces have a complext and compounded nature in one regard they may be said to be in the minde in another in the heart in another in the memory in another in the affections in another in the body so it is with faith in one regard in regard of assent it is in the mind in regard of confidence and affiance it is in the will Here we see that though faith be sure of salvation and justification in regard of the event yet it is not alwayes sure of it in regard of sense and feeling Use 2. A believer may not be sure in regard of sense for true faith is not the apprehending of salvation it self but the apprehending of Christ for salvation when a man placeth all his affiance in Christ and all the good he looks for spiritual good temporal good help comfort meanes and maintenance and particularly the pardon of his sinnes this is justifying faith though for sense and feeling there is much uncertainty faith is certaine for the event the man that believes is justified and shall be sanctified and saved but in regard of sense and feeling it is not alwayes certaine Joh. 3. 15. He doth not say whosoever believes he shall have eternal life hath it but whosoever believes in me he shall have it though he be afraid he shall not have it yet if he believes in me he shall have it certainly if with heart and minde and soul and all he resigne up himself to me to be guided and ruled by me in all his wayes if he commitâ— himself to me he shall have eternal lifeâ— may be he is afraid he shall not have it a man hath that affiance in Christ that is confident in Christ for salvation and commits himself to Christ for all his comfort and hope and stay and is â—â—lly resolved by the Grace of God never it have him he is inwardly purposed never to forsake him he will ever set hiâ—self to please him he will eveâ— follow his Commandements and ever striv◠〈◊〉 his corruptions and whereas he may be tempted to be carried from 〈◊〉 he hath an inward principle in his soul for a rule which he goeth bâ— that he must please God and not man there is an inward rule rooted in his 〈◊〉 that thus iâ— is and this man commits himself to Christ for audience in his prayers for acceptance in his duties for the resisting of his corruptions 〈◊〉 for the salvation of his soul when he dieth and for the comfortable resurrection of his body at the last day yet notwithstanding this man would give a world to be assured of Gods favour though he casts himself upon God for it and commits himself and betrusts himself with Jesus Christ he doth so believe in him that he dares follow him in all his wayes and he dares cast himself upon him whatsoever it will cost me I will follow Christ may be it may cost me the ill will of my friends may be of my husband may be it may cost me the ill will of all the Countrey yet that way I will walk thought it cost me 〈◊〉 and faggot may be I shall be persecuted and imprisoned it is no matter herâ— is eternal life and no where elsâ— here I come for it and here I trust that Christ will give it to me it is he only that can help me he only that can give me audience in prayer he only can bring me to acceptance in heaven here I come to him for it and cast my self upon him in all my wayes yet may be this man would give a world for this favour that he hath committed himself to Christ for he would give all the world to the shirt upon his back that he had the sense and feeling of it many times between hope and despaire he even staggers and knows not what to think yet he will cast himself upon Christ and trust to him yet he hath much ado to believe certainly there is a great deal of feares and doubtings in his faith the reason is when a man hath trusted in Christ and lookes upon his faith he shall finde may be such strength of worldly allurements such yieldings to the assents of the flesh and himself sometimes foiled with a paultry and petty lust he shall finde such a deal of deadnesse and so much untowardnesse and such a company of corâ—â—ptions marching before him that he is afraid 't is true I have cast my self upon Christ but I doubt my faith is not of the right stamp not as though a man can believe in hugger mugger and a man knows not what he doth for a man sees it and knows it for the spirit of a man knows what is in him ask the man Sir do you not do thus and thus Yes have you not these and these workings in you he cannot deny it do you not hate your self for every sinne you know and do you not know your own sinnes and do you not grieve to see what a vile creature you are do you not labour after more sincerity in your wayes and more quickning in good duties He cannot deny but he hungers after these things and 〈◊〉 you not still follow Christ and cleave still to Christ and do you not still labour to deny your selfe He cannot but confesse it why then you have faith 't is true saith he I go out of my self but it is I know not how I am at this passe if I perish I perish here I stick and here I wil adâ—â—re but yet I fear I am not right the Scripture saith true faith doth thus and thus and thus but here I see such a corruption so strong and such a lust so mighty I say true faith may be without sense and feeling of it there may be much fâ—â—re and â—remâ—â—ing in regard of assurance of salvation though a man do truly and confidently cast himself upon Christ and I will prove this unto you by five Arguments First the event is not the object of a justifying faith that a man shall be Arg. 1. The event is not the object of justifying faith â—ustifiedâ— sanctified and saved this is the event of a justifying faith that he lookes for Now the object of a justifying faith is not the
is an instrument whereby God doth by the acting and placing of it aright upon him let out that power which is in Christ to a poore soul that that power which is in Christ is to him and that goodnesse which is in Christ is to him that he shall have grace for grace an answerable grace for every grace in Christ Ephâ—s 1. 19. The exceeding greatnesse of his power to us-ward that believe When we believe the exceeding greatnesse of his power is to us-ward it is not only a power in God but it is for us and we may take that power and fetch it from God and obtaine of him to put it forth You know that Christ hath promised to take away the stony heart c. He hath made such promises as these to pull down strong holds to overcome Satan and all the enemies of our â—oules to poure out his Spirit upon his people as water upon the thirsty ground now as soone as ever faith comes into the soul it goeth to these promises and takes hold of them Lord here is such a promise Lord make me a new heart make me obey this Commandment and overcome such a sin and all the power that is in God it is to him-ward Secondly Faith doth fetch down power from Heaven in a moral manner 2. In a moral way by considering the exceeding greatnesse of the recompence of reward as it s said of Moses Hebrewes 1. 25. I say faith looks unto Christ looks unto the favour of God unto the forgivenesse of sinnes and Title to Gods Kingdome it looks unto eternal life unto those admirable joyes that are at Gods right hand for evermore which are promised to them that believe it seeth these things and this makes him able to deny any thing to overcome any thing to go about any thing shall I have Heaven the favour of God a Kingdome shall I be happy for ever Shall I have all these things if I will pray and heare the Word Obey God and give over vaine company and joyne to Gods people and hate all manner of evil if I will labour to crosse my own thoughts and desires and approve my selfe to God in all my wayes shall I have all these things this makes him able to do it he looks to this and so goeth about it and when the flesh shall object hardnesse and difficulty and opposition and losse of comfort and losse of carnal ease and delight faith goeth and sets these admirable things against them it sets Heaven and the Kingdome of Heaven and Christ and the joyes of Gods right hand against them and this makes him do it it sets the will of God against his will the favour of God against the favour of men the joyes of Heaven against carnal joyes eternal happinesse for evermore against the sufferings here for a moment weighs one in one scale and the other in the other and so works with them Here we may see what little faith there is among people certainly there Use 2. See what little faith is in the world is but little faith because if there were much faith there would be much obedience given to God we should have admirable Townes gracious Congregations we should have never a drunkard never a prophane person but all Saints and holy men and women every one would be thinking of God and his wayes and heavenly minded if there were much faith people would have their lives changed and their conversations altered as Christ saith When the Sonne of man comes shall he finde faith upon the Earth So may I say if the Sonne of man should now come among us should he find faith among us He should find it very rare for this is certain there are not very many that professe faith drunkards and the greatest company of prophane persons are such as have not the face of holinesse and faith and amongst this little number that professe it how few are there that have true faith indeed You see none have true faith but those that are obedient unto God true faith doth bend the soul to God it makes the soul spiritual and holy and humble and cleane another man from that he was before that he shall be resigned over to God to live at his dispose this is true faith therefore faith is hardly to be found upon earth it is a pitiful thing to see how little Gods will is regarded up and down and though God be our Maker and his hands have formed us though we professe we are his people whom he hath redeemed though we know he hath sent Christ into the world and the blood of his own Sonne is cried up and down in the streets and calls upon men to believe and take hold on it though we do know these things yet for all this equity of obedience to God and notwithstanding the necessity of obedience how do people sleight the will of God it is his will we should be fruitful under the meanes heavenly in holy duties fervent in calling upon his Name that we should have the true feare of his Name before our eyes it is his will that we should serve him in sincerity all the dayes of our lives that we should stand for him and glorifie him before men that we should walk with God and be strangers upon earth and wean our selves from the world and be taken up with him more then with any thing in this life that we should count nothing deare for him and deny our selves in every thing it is his will for us to do these things but who looks after these things As if we were possessed with a legion of Devils we go slighting and contemning and breaking all bonds of equity and necessity of obedience and Gods will is not obeyed his worship is not promoted his name is not feared few give their minds to do these things if God had not thrown millions of devils into hell for â—â—nning against him if God had not revealed his wrath against sinne and iâ—quity and all unrighteousnesse if God had not showen how jealous he stands upon keeping his Lawes and observing his Commandments and his holy and heavenly Word if God had not revealed himself unto us it had been another matter but he hath revealed these things yet how sâ—â—ure are we He hath made it appear Rom. 2. 9. Tribulation and anguish shall be upon every soul that doth evil and cursed be the man that obeyeth 〈◊〉 〈◊〉 wâ—rds of this Covenant Jer. 11. 63. And he will come in â—laming fire to render vengâ—ance upon all that obey not the truth 2 Thes 1. 8. These things are spoken and delivered and we know these things and confesse them yet God is not respected for all this Nay such is the impudency of men that they will acknowledge that God ought to be obeyed and served and it is good to serve him and it is a dangerous thing not to serve him and yet for all this they will not do it as if it
Whore and commit his wickednesse he doth not think that they are dead and damned men that are there nor that they are in the pit of Hell Though his Conscience may tell him that he is wicked and sinful and wretched and that he is half dead yet he is not a dead man he is not absolutely a dead man he doth not know this It may be he will confesse it Lord I am a dead man Lord I am a damned man it may be he will confesse this in his Prayer because he hath some light but yet his heart is not taken down the livelinesse of his heart is not killed I will prove it to you for let another man a Minister of God or a child of God say he is a dead man a damned man one that lies under the wrath of God he will deny it and say he is uncharitable and judgeth hardly and why may he not be a live man and a good Christian he hopes he is he doth not know that he is a dead man as the wise-man speaks Prov. 14. 12. There is a way that seemetht right to a man but the issues thereof are death that is there is a way that seems to be a way of life and a man seems to be alive that walks in that way but the truth is it is a way of death and a man that goeth in that way is a dead man and a damned man but yet in the mean time while he walks in that way it seems to be a way of life unto him there is a non-appearance of the deadnesse and damnednesse of a mans estate and condition that walks in that way and therefore it seems to him to be a right way and a way of life and there is great hope in him that he shall live for evermore and many men do walk in that way and therefore it seems to him to be a right way and a way of life it seems right to a man but the end thereof is death And this is the First thing wherein this liveliness consists The non-appearance of a mans dead and damned estate 2. Secondly It consists in Performance he is able as he conceives to do the duties that God commands he hath wisdom and ability at home to go about his Affairs he hath understanding and supply at home he hath life and sufficiency to go about these and these duties and performances let the Law tell him he must be sober he hath life to avoid the Ale-house and if he commit a Drunken Act he would have you think he hath grace to be sorry for it and let a man tell him he is a dead man he hath no grace in him no life in him he will tell you he doth thus and thus he hears Gods Word and he Prayes to God and he Trusts in God and he Believes in God your telling of him this doth not kill his heart he thinks he is alive for all this nay let the Law of God come and tell him He is a dead man for all his doing this will not kill him neither so long as the Lord himself doth not open his eyes and clear his eye-sight and discover his sins and convince his Conscience though the Law say he is a dead man and a damned man this doth not kill him he can wait upon God and perform these and these duties Then let the Law of God say He is a dead man for all this he must deny himself why so he will I confesse Lord I am an unrighteous man a wretched man a sinful creature and all my righteousnesse is as menstruous raggs and now he thinks all is well but the Law of God hath not yet come home unto him and shewed him his heavie estate but he is alive in regard of the performance of the duty and thinks verily he hath life at home in him whereas if the Law of God did come home and charge his estate upon him and shew him what obedience the Law requires what severity and truth in the inward parts it would break a mans heart and kill him notwithstanding all performances but in the mean time that a mans heart is not killed and the Law hath not given him his deaths VVound he thinks he is alive Cry aloud saith God lift up thy voice like a Trumpet shâ—w my people their Transgressions and the house of Israel their sins Isai 58. 1. there the Lord looks upon the people as dead wretched sinners and abominable people but yet notwithstanding they thought they were alive in performances as we may see vers 2. Yet they seek me daily and delight to know my wayes even as a Nation that did righteously and had not forsaken the Statutes of their God they ask of me the Ordinances of Justice they draw near to me saying We have fasted and thou regardest it nâ—t We see here they take delight in approaching unto God they take delight in Gods Ordinances and seek God early they can do thus and thus and are alive in all performances but that man whose spirit the Law hath pulled down and the Lord hath convinced him of his infinite inability to perform the Law he cannot see any liveliness in him unto any performance Let any duty come it kill his heart I should now hear the VVord of God but my heart is unprepared and my ear uncircumcised and I cannot hear aright Let an opportunity be offered to Pray it kills his heart I should now call upon the Name of the Lord but I have such a cursed heart I cannot Pray I cannot speâ—k one right word before God Let an occasion be offered of holy Conference it kills his heart Alas saith he I want pure language my tongue was never touched with a coal from the Altar my lips have not ability to drop forth favoury speeches I am not able to speak one syllable aright to Gods glory it kills his heart he sees no life at all in him unlesse he can have life from without and ability from without he is dead all is nothing to him the law hath taken away the livelinesse that was in him But he that is not humbled by the Law he is alive he hath life in himself it is nothing with him to Pray and go to Church and hear Gods Word it is nothing but thrusting to do the duty he hath life in him to do duties and wait upon God in his Ordinances but when the Law comes home to him it plainly lets him see that he hath no life in himself to do any good he must seek for life and abibility from without else he is a dead man he can do nothing in this case David in this case cannot look up Mine iniquities are gone over my head I cannot loâ—k up Psal 40. Mâ—ses he is a man of uncircumcised lips and cannot speak unto Phâ—raoh Paul cannot do any thing that is good In me dwelleth no good thing Rom. 7. And so for the rest of Gods people when the Law hath