superficial profession from the discerning eye of God when thou shalt make thy approaches unto Christ then even then shall thy paint appear and be discovered like the paintings of an harlot before the heat that which passeth for solidity in the eyes of man will be found vanity in the sight of God for though men judg according to the outward appearance yet Christ judgeth according to what 's within so that though thou mayest carry things close and covered for a time yet a discovering time will come when Christ will say Mat. 25.29 Go take from him that hath not even that he hath that is that he seemeth to have O then thy godliness will prove but a form Revel 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy riches poverty thy glorious garments nakedness thy conceit of wanting nothing will be the want of all things Yea thou wilt be poor blinde and naked wretched and miserable O you that have been professors of the Gospel these twenty thirty or forty yeers who have followed Sermons as much as any who have performed duties in your families yea in your closets tell me did you ever meet with Christ in a Sermon in a family or closet-duty have you not gone on in a formal way resting upon duties done what are you reformed in your families or in your persons are you not as covetous now as twenty yeers since as uncharitable as proud as lukwarme as self-seeking yea and hast thou not taken content and blessed thy self in this condition O be now informed that all this time thy Religion is but a form of godliness thou art but a rotten hypocritical professor one that hast all this time lived upon thy self thy duties thy parts thy gifts but to this day never upon Christ never had one hours sweet communion with God never seen the rayes of his love in the face of Christ never been with God in the mount never been ravished with his presence nor seen his glory yea heaven and earth shall witness against thee this day that thou hast only a form of godliness thou takest that for Gold that is but dross and tin it will not pass for currant coin another day your garment will be moth-eaten your nakedness will appear your faith will prove but historical and temporary you have spent your time to small purpose you are like the horse in the mill you are now where you were twenty yeers ago not one step neerer heaven you have not had one glimpse of glory from above not one supper with Christ nor one Feast of fat things to this very day thou hast spun a fair thread but not a sure one thy glass hath run for vanity not for eternity thou shalt have the full aime of thy performances accomplished into thy bosom the applause and pleasing of men thou mayest expire thy last breath in the praise and admiration of man thy name may be had in continual remembrance for thy good deeds and Saint like conversation with them which indeed was the sum of thy expectation but in stead of thy approbation before God thou shalt receive a curse and the dismal and woful doom of horror and destruction unto all eternity in that lake which burneth for ever where thy good works before men shall be thy accusers and tormenters before God for thy trusting to them for life and salvation Those that under a form of godliness oppose the power of it let such know that they strive against that stream that will swallow them up for great is truth and it shall prevaile truth may be opposed and opprest but never supprest it will couragiously bear up that soul that shall imbrace it in all trials and afflictions O take heed though you are cunning yet it is but to deceive your selves look but upon Judas how did he oppose truth yea the Lord of truth but how soon did the power of truth convince his spirit Mat. 27.5 and caused such a horror of conscience within him that he went out and hanged himself how soon tumbled he into hell what damnable hypocrisie is it for a man to profess to love that which he hateth in words to profess he knows God and in works to deny him Tit. 1.16 to love the body and hate the soul of godliness O know that the time is at hand that thy own conscience will fly in thy face thy own profession will witness against thee that thou didst but palliate and counterfeit the sincerity of Religion and how thou didst abhor in thy heart the purity of that godliness that thou pretendedst with thy mouth and actions O this is a soul-damning sin indeed this is to be in the power of darkness Joh. 3.19 Light is come into the world Zach. 2.8 Qui enim tangit vos tangit pupillum oculi sui Heb. 12.29 but these men love darkness more then light and it is because their deeds are evil These men fight against God yea cast dirt in the very face of God that man that opposeth the truth of God opposeth God himself he that strikes and stands in opposition against the power of godliness strikes at the Saints of God and he that toucheth them toucheth the apple of Gods eye He that despiseth you despiseth me and he that despiseth me despiseth him that sent me little doth a man know what and whom he opposeth when he opposeth truth He opposeth all power in heaven and earth for God is a God of Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 40.15 Is a dry reed able to stand against a consuming fire surely no yet this God whom thou opposest is a consuming fire is a Worm able to overcome a Lyon thou art much less able to fight with God who can contend with the Almighty unto whom all the Nations of the earth are but as one drop of a bucket and all the world but as the dust of the ballance God is so infinite in himself as that he weigheth the Mountains in a ballance and taketh up the Iles as a very small thing Job 38.2 O what art thou that darkness counsel by words without knowledg did ever any man oppose God and prosper lo this is the condition of them that oppose the power of godliness He opposeth that whereby God communicates himself to the souls of his people in and through Jesus Christ O wretched man thou dost as much as in thee lieth cut thy self off from heaven life and glory dost thou think it nothing to shut the door against Christ and stand at defiance against God himself though thou maist deceive men yet thou canst not deceive God who searcheth the heart Jer. 17.10 Ego Jehovah scrutator cordes probator renum c. and trieth the reines and knows poor sinful mans thoughts afar of whatsoever designs thou plottest and projectest against the Truth and so against God himself though they be never so covert yet they shall be manifested and made known for none can hide from his
and satisfying themselves in types forms and denegating substance and reality types and representations are good if the power and body typified and represented be joyned with them but when there comes a disjunctive particle but between form and power then all is lost Religion lost profession lost and the professor also the fabrick of that soul being built upon such a formal and sandy foundation must needs perish and fall to ruine Having a form of godliness but denying the power thereof This monosyllable but includes many syllables of truth and high concernment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed it is very authoritative and significant and though it be but short in it self yet oft times it reacheth as far as hell it self as here in this place where it parts the power of godliness from the form you know that it is many times said of the Kings of Israel that they reigned such and such a time and did such and such acts but they did evil in the sight of the Lord now this but spoiles all all seems well untill this exception or reservation comes in it s a common thing for men to say such a man is a good Preacher endued with admirable gifts but he is covetous but he is proud but he will be conformable to the times this interpositive but eclipseth the brightness and glory that mens actions did before seem to carry with them it is such a separative that it divorceth the pre-reputation of all thy actions and bringeth in and entailes a lasting disreputation and dishonor upon thee and thy actions how inconsistent is sin with goodness read of all the failings of the Saints and you shall never read that a godly man was a covetous man at one and the same time for of all sins this hath a black brand of hell set upon it he that loves the world is an enemy to God that man hath not the love of God dwelling in him the truth is that grace and covetousness are inconsistent they are light and darkness you know though it be never so dark yet if light appear the darkness is expelled so the absence of light causeth darkness so when grace comes into the soul covetousness vanisheth Wherefore whosoever delighteth in covetousness and maketh money his chiefest aime let this man profess what he will he is an Idolater a denyer of the power and life of godliness and remains in the gall of bitterness and bond of iniquity So others will say such a man is a good Christian but he will defraud and over-reach his neighbors but he will tell a lie for his own advantage they might as well have said he is an honest man but he is a very knave but he is a cheater and a lyar so such a man beareth the outward cognizance of a Christian his profession is very specious and Saint like but his heart is hypocricall and diabolical he hath no faculty or power of profession but fair symptomes and shewes he bids fair for heaven he outstrips many a godly man in the eye of the world but at length his vanishing prop will fall him and he inevitably drop into hell Denying or having denied that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui abnegârint earnestly and stifly to reject to refuse forsake or turn the back upon to cast off or gainsay its the same word with that to Titus 2.12 Tit. 2.12 teaching us that denying ungodliness so 2 Pet. 2.1 2 Pet. 2.1 Even denying the Lord that bought them so in that fourth of Jude even denying the onely Lord God and our Lord Jesus Christ thus you have the explication and signification of the word denying thus they are said to deny the power of godliness who do make but a bare profession of it The next word is power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vis potestas sufficientia and it signifieth strength authority ability or sufficiency of godliness and this shews the excellency of it which is not looked upon nor apprehended by the men of the world which makes it to be so vilified and contemned Thus much for the etymology of the words But denying the power thereof Acquaint us with this truth That when godliness comes into the soul it comes with power and life in its operation it s very powerful it s like a violent rushing wind that carrieth all before it or a devouring flame that consums all combustible matters it s like the piercing Sun in the Element that with its radiant beams at noon day doth dimm and dead the hottest fire and dissipate the foggy mists of the earth so doth godliness in the soul allay and extinguish the heat of lust and banisheth and dispels the noysome mists of corruption where it comes it overcomes like an irresistible torrent that depels and drives back every opposing thing yet it hath its degrees and divers effects of operation in some more in some less according to the measure of grace received yet very powerful in all thus it came to the Jailor in that Acts 16.29 Act. 16.29 Then he called for a light and sprang in among them and came trembling and fell down before Paul and Silas saying What must I do to be saved It did so powerfully seize on him that it made him to tremble and quake it rowsed him out of his security it enlivened and raised up his dead and benummed affections it quickned his faculties and enlightned his understanding it made him now to enquire that ere while was without sense it made him look after salvation that before never thought of it neither knew what it meant he that a little before did imprison the Saints and put them in the stocks verse 24. Vers 24. O now who more ready to act for the Saints liberty then he now he leads them out now he fals down before them ready to be their servant that was before their tyrant O wonderful change O invincible power of grace His eyes were now opened his understanding enlightned his Judgment informed his affections turned another way he is not now the man he was a little before an Infidel now a Believer even now a captive now leading captivity captive late bound up in the fetters of darkness and now translated into the marvailous light heretofore a persecutor of Paul and Silas and all the Saints and now a refresher and comforter of them quantum mutatus ab illo O happy conviction O blessed change Again do but consider that of Paul in the act of his conversion how he was beaten from his horse to the ground the text saith he fell to the earth and he trembled and was astonished and said Lord Acts 9.3 4 5 6. what wilt thou have me to do yea and he was struck with blindness and continued so for three dayes and nights yea and they that were with him were speechless now could any thing be more powerful then this the Lord was working a great work upon Paul and he works
sutable to such places would not be better spent in prayer reading the Scriptures self-examination godly conference and â—ther holy duties would it not bring more glory to God and peace to thy soul when thou comest to die do but make trial one week in spending thy time in holy duties and then compare that with the hours spent in profane company and if thou hast any spark of grace glowing in thee to thy own apprehension or any working of conscience remaining then see and judg impartially which time is best spent thou wilt certainly conclude and say with David One day in thy Courts is better then a thousand in the tents of the ungodly one hours communion with Christ in publike in family or in closer duties is better spent then ten thousand hours in any other places though it may seem to the flesh to be never so profitable or never so pleasurable Now that God that dwels in heaven so rule in and dwell upon the spirits of all his Saints on earth and make then so wise that they may keep such company on earth as are fit for heaven or at least that look heaven-ward Now one word or two to those which no man that hath any spark of spirituality dares calls Saints who say that they would not keep company with profane men nor lie at the Tavern or Alehouse as they do could they well avoid it it is not the greedy desire of the wine or the beer but the company that is there that causeth them to come to those houses and when they are called by such company they cannot withstand it Let these men know and take notice that they read this Text backward for the Text saith From such turn away but they read it But to such we will turn O it s a fearful thing to dally with the Almighty and to fall into the hands of the living God who is a consuming fire O dare you provoke God to his face and by your practice plainly tell him you will not obey his Word I say to all such that the time is at hand that God will make you know that his Word shall not return unto him voide but it shall accomplish that whereunto he sent it O thou bold sinner dost thou dare thus to affront the great God of heaven and earth before whom thou must sportly come to give an account of things done in the flesh I say think with thy self how thou shalt be able to answer these Scriptures O read them and lay them to heart And it shall be when he heareth the words of this oath that he bless himself in his heart Deut. 29.19 20. saying I shall have peace though I walk in the imaginations of my heart to add the drunken to the thirsty the Lord will not spare him but then the anger of the Lord and his jealousie shall smoak against that man and every curse that is written in this book shall lye upon him and the Lord will blot out has name from under the heavens do but read the former part of this Chapter and consider what thy condition is and remember that this curse doth extend to every breach of the Law of God Gal. 3.10 for cursed is he that continueth not in every point of the Law to do it or in all things of the Law to do them O you that imagine to your selves peace and prosperity in a way of evil in your wayes of company keeping the Chaldee renders such imagination but a conceit and that 's all that 's in it you do either conceit that God doth not regard your sinful course of life or that Scripture-prohibitions are but conceits but the time is coming wherein you shall know that these conceits of yours do but add your drunkenness to your thirst that is your sins of ignorance to your sins of presumption O know that if you refuse and be rebellious you shall be destroyed for the mouth of the Lord hath spoken it Isaiah 1.20 Isa 66.4 Secondly That of Isaiah 66.4 They have chosen their own wayes and their souls delight in their own abominations I also will choose their delusions and will bring their fears upon them because when I called none would answer when I spake they did not hear but they did evil before mine eyes and chose that wherein I delighted not O sinners you will chuse your own companions though the Lord hath prohibited you yea though he calls upon you to turn away from them now you have your choice now you have that which your soul delighteth in the next thing unto you is That God will make a choice for you also but it shall be for your wo and misery Thirdly Pro. 1.25 But you have set at naught all my Counsels and would none of my reproof I also will laugh at your destruction and mock when your fear cometh upon you Object But some will say That God is merciful and if we can but say at the last The Lord have mercy upon us we need care for no more Answ To this I answer That all the mercy in heaven is not sufficient to save such a sinner as thou that continuest in this condition what for a man wilfully to sin that Gods grace may abound O thou bold sinner wilt thou obtrude thy iniquity upon Gods Mercy dost thou dare to think that God will endure this O know that lenity provoked will turn to fury that God is as just as merciful that he is a repaier of the wicked as well as a pardoner and know further that if ever thou hast thy sins forgiven thee thy pardon must be as well sealed in the Court of Justice as in the Court of Mercy as thou hast sinned so know that Justice must be satisfied yea and that for thee if ever thou art pardoned But for you that think to go to heaven with Lord have mercy upon you in your mouths Do but well consider the sad story that I shall relate There was a man that was a notorious Swearer a wicked Company-keeper and being oft-times reproved for his sin His answer always was Tush God is merciful Upon a time as the story relates he being on horse-back riding over a Bridg that crossed an arm of the Thames part of the bridg fell in and as he was going he was heard to say Horse and man and all to the Devil as his Companions testified O here you see though he might have gone to hell with Lord have mercy upon me in his mouth yet God would not suffer him so much as to take his Name into his mouth O then let this one example make ungodly sinners tremble and not to dare to harbor a thought or conceit within them that so many words at the last hour shall do them any good or redeem their souls from eternal burnings and carry them into the bosom of everlasting Loves but admit they were sure to have Lord have mercy on me in their mouths at the last gasp
it set you down safe in the midst of a most glorious and ever-induring kingdom of heaven and having finished her blessed task resign you up leave you for ever in the bosome of Christ the Author and finisher of your course there to remain everlastingly blessed in the injoyment of fullness of joy and pleasures at his right hand even to all Eternity Your hearty wel-wisher in Christ Tho. Hubbert To the READER Christian Reader I Fear I may take up that complaint of the Prophet Isaiah in his time Isa 53.1 Who hath believed our report and to whom is the arm of the Lord revealed If this Prophet had cause to complain in his dayes O what cause have Christians to complain in these dayes wherein error and profaneness shake hands together and are at union and band themselves against the truth of the Gospel of Jesus Christ Who is sufficient for this complaint What deep contentions about Trifles Forms and Shadows when pretious Things and real Truths are accounted circumstantial of no value So that the life of Christ the power of godliness and communion with God the Summum bonum of mortal man is generally neglected if not made a scorn and reproach and how many men which heretofore have made large professions of the Gospel of Christ do now by their base looseness on the one hand and by their gross errors on the other bid defiance to the very face of Christ and so become a shame to Religion and as so many goades and thorns to the Saints and all real professors of it Certainly I may say of these men as a Heathen Philosopher said of his gods Deos non naturae ratione sed honoris causâ nominamus we call them gods not that they are so by nature but for honors sake so these men are called Christians not that they are so by nature but it s a name of honor that they take upon them which will do them no good nor stand them in any stead another day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for though Christ be the end of the Law to his Saints yet these men without Repentance shal find Christ the terror of the Law to them most men in these erronious days make Religion to be like a nose of Wax they can turn it which way it may serve their own turn best that is called truth that corresponds best with private gain advantage what profession soever it be that answers not the gaping mouth of profit is cried down for erronious unsound now adays the objects of most mens choice are according to the dictates of their covetous hearts it is not godliness but gain that sways their affections These things I having seen and felt in my spirit did consider with my self whether that Scripture was not now fulfilled 2 Tim. 3.1 2 3 4 5. I concluded on the affirmative and he that runneth may read it for its most clear that a form of Religion is now in fashion and all the other sins in the first four Verses bound up in it Christ in his dayes on earth cried out Wo unto you Hypocrites but we have just cause to ingeminate this cry Wo wo wo for our age is over-grown with a kinde of profane hypocrisie our Religion is become formal and extrinsecal when the intrinsecal part thereof to wit the power and life of it is not regarded O there was never more strife contention and disputes about Opinions yea meer circumstantials not deserving the least consumption of pretious time nor ever was there less practice in the truth of the Gospel of Jesus Christ the sense whereof deeply affecting my spirits caused me in discharge of my conscience to publish this ensuing Treatise the scope whereof is not here intended to be delivered but having respect unto the welfare of thy soul that thou maist more fully discover it read and ruminate upon it at thy convenient times I have caused it to be more amply set forth and published in this following Book Which if thou wilt but read thorowly read love and practise it may be to the conducement of thy good here and eternal happiness hereafter Read it not with a censorious eye let not a supercilious brow be cast upon it but let love sobriety patience wisdom and willingness to be instructed be thy Guides and Schoolmasters to teach thee to read and peruse it and the blessing of the eternal Spirit of Grace the grand Schoolmaster and edifier of thy soul rest upon thee directing thee humbling thee and throughly instructing thee in the right and constant practice and performance of it till it hath conducted thee unto the full end and enjoyment of thy hopes eternal life and glory the accomplishment whereof unto thy soul Is the Prayer and delight of Thy Soul-pittying Friend Tho. Hubbert From my House in More-Fields this 6th of June 1649. Pilula REcipe tantum verae fidei quantum Christum tenaeciter comprehendat cujus fructus cor mundificat tantum amoris quantum te ad fingulis Christi mandatis obediendum cogat tantum resipiscentiae quantum te ab operibus carnalibus resuscitet in te timorem Domini viventis figat tantum vitae integritatis quantum te Deum ipsum de amoris tui simplicitate approbandâ audacter appellare faciat tantum sinceritatis quantum cum eo in sanctâ communione te integram agere vitam provocet Haec componantur in massam pietatis tantum capiaes quolibet mane quantum animam tuam ab omni impuritate tum carnis tum spiritus intactam reddat conservetque haec Pilula per Jesum Christum Dominum nostrum usque ad vitam aeternam te salvum custodiet Probatum est Si Deus pro nobis quis contra nos The Pill TAke as much true Faith as will lay sted fast hold upon Christ the fruits of which purifie the heart as much love as may constrain thee to obedience to all the commands of Christ as much Repentance as will raise thee from dead works and make thee fear the living God as much Sincerity as may make thee boldly appeal to God for the truth of thy love unto him as much Uprightness as may make thee walk perfectly with him in holy communion all thy days Make these up into a mass of godliness and every morning take as much as may keep thy soul from the infection of all filthiness of Flesh and Spirit And this Pill shall preserve thee to eternal life through Jesus Christ our Lord. If thou wilt reade nothing but what was intended by the Author amend these misprintings The rest are but small PAge 2. In the Margent pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 13. l. 8. r. most p. 18 l. 22. r. God p. 22. in the Mar. r. devenerunt p. ibid. l. 12. r. Spirit p. 52. l. 17. r. O self sanctity p. 60. l. 9. r. commune p. ibid. l. 23. r. eating p 67. l. 16. r. low p. 77.
come out from Heathens and Infidels Answ 1 This cannot be understood of civil eating with men of the world because the text saith if any man that is called a brother that is a member of the Church or society of these Corinthans c. And this agreeth with that of the Apostle in the 2 Thess 3.6 2 Thess 3.6 We command you brethren in the name of the Lord Jesus Christ that you withdraw your selves from every brother that walketh disorderly and so in the 14. verse verse 14. not to keep company with him if he obey not our Epistle but note him that he may be ashamed yet admonish him as a brother Now if any man shall say then it was eating at their love Feasts or among themselves at their own tables To this I answer That civil eating either among themselves or with Infidels was yet never prohibited Christ and his disciples did commonly eat with Publicans and sinners Christs example and at this you know the Jews were offended that is the Scribes and Pharisees The Apostle tels us that if an Infidel bids thee to a feast thou mayest go yea and thou mayest eat asking no question for conscience sake 1 Cor. 10.27 for the earth is the Lords and the fulness thereof so that is cleer that a Saint may eat with an Infidel 1 Cor. 5.11 a believer with an unbeleever yea and have commerce and dealings with men of the world or else they must go out of the world so that of necessity believers and unbelievers must dwell and trade together while they are in this world yea they may buy sell eat drink conmune or do any lawful business as accasion is offered This world is a common Inn for the entertainment as well of denizens as aliens free-born as strangers and they are guests promiscuously accommodated one with the other nothing here doth separate nothing impede their lawful association it is that purchased City whose Franchises and glorious immunities are onely appropriated unto the free denizens the Saints of God that excludes their society neighbor-hood But now put the case that the Apostle had included civil eating Who dares say that eaten Sacramentally had been excluded take but this one Argument If it be unlawful to eat with wicked profane and ungodly persons at our common tables surely it must needs be much more unlawful to eat and partake with such at Christs table and if Christ would have us take heed of being defiled with sinners at our own tables how much more heed would he have his people to take of such company when they come to his table which is holy where he himself is present communicating himself unto his people under the forms of Bread and Wine 1 Cor. 10.21 22. And as the Apostle saith Can you partake of the table of the Lord and the table of devils so you cannot drink the Cup of the Lord and the Cup of devils can you have communion with Christ and with devils at his Supper what fellowship can there be between light and darkness Will Christ take this well at the hand of any man that professeth an interest in and an union with Christ nay will not this be an interposition betwixt Christ and such a soul and an eclipsing and shadowing of the shinings of grace in a godly soul whereby it may be made in some sort guilty of an unworthy receiving of the body and blood of Christ Quest Again some may say why did Christ then suffer Judas to partake of the Sacrament of his last Supper with himself and his Disciples Luke 20.21 Answ 1 John 13.30 Behold the hand of him that betrayeth me is with me on the table See that of John who testifies that Christ gave a Sop to Judas and after the giving of the Sop Satan entered and immediately he went out Now all men agree that this Sop must be given at the eating of the Passeover If so that he went out immediately then was he absent when Christs Supper was instituted Secondly Christ took the Cup and gave thanks and gave it to them saying Drink ye all of it Mat. 26.27 28. and in the next verse it is said for this is my blood of the New Testament which is shed for many for the remission of sins Now if Judas had drunk of it then had it been to him but a lying sign of the remission of sins Again Christs blood was really shed for his Saints and not for the world of which Judas was one for if Christ would not pray for the world certainly muchless would he die for the world We will not say but the price of Christs blood was sufficient for the redemption of ten thousand worlds but yet we will say it was onely intended and shed for his Elect ones But if we should grant that Judas did receive the Sacrament of the Lords Supper will that any ways prove it lawful that openly wicked prophane and ungodly men may receive it Surely no. Reas 1 For that Judas was an hypocrite and carried his sin closely so that the Disciples could not discover him till at the last Reas 2 He was a member of the Church and not cast out and so had a memberal right unto it yea and by that might claim it as his due he being called into that society by Christ himself So that we cannot nor are not to look into the hearts of men but into their lives and conversations Obj. But grant Judas did receive the Sacrament Christ knew Judas heart and that it was he that should betray him from the beginning and therefore if wicked men ought not to receive it why was it given to him Ans Christ gave the Sacrament ministerially as he was man so you see was his carriage towards him all the time he was with him certainly Christ could have discovered him oft times before had he acted towards Judas as he was God blessed for ever again you know what Paul saith 1 Cor. 11.29 He that eateth and drinketh unworthily eateth and drinketh his own damnation not discerning the Lords body Now can any rational man think that Christ would give that holy ordinance unto Judas of which he would not have wicked men to participate if he had dispensed it to him as he was God Those that can ballance their judgments according to the times be they Ministers or people such as have unsettled bottomes and wavering principles it may be too lately instanced in many Ministers in this City who in stead of being propagators of peace which is their proper function were instigators to war proclamators of new engagments against that Army which have been procurators under God of their tranquillity and in such invective maner as if they had been the onely enemies of the Kingdom yea of God of Christ and of the Gospel if Paul were conscious to himself of a wo if he did not Preach the Gospel how many woes may they justly
that proceedeth out of the mouth of God it throwes it self into the armes of Christ on whom it is fixed there it is unremoveable there it lives and there it dies Where godliness dwels there dwels the Spirit of love for God is love and he makes his Saints like to himself as the father is the Father of love so are his children the children of love certainly this grace makes a man love God in the first place and secondly it makes him love his people who are Gods off-spring a man may safely conclude where there is no love there is none of God dwelling in that soul if we do but consider how little love there is among many of those who are called professors in these dayes it would make a man amazed O the inhumane carriages of men to men yea to those that they themselves do confess are truly godly O the bitterness the censoriousness of men against their brethren especially if they do but differ from them but in things circumstantial Away cry they with such a man let him be admonished and then if he will not be of our mindes let him be hanged or banished Witness the late London Remonstrance but if he scape either of these either for want of Law or Power then say they Let us Petition that he may have no place of publike trust yea let us do what we can to weary him out of the Parish where he dwels if he be a Minister he shall not come into the Pulpit to Preach though known not only to be godly but sound in the faith and of long standing yea though it be for the fulfilling of the desire of the dead it shall not be granted but pleaded against even by them which formerly thought all that he said to be Gospel yea and yet these bitter spirits must be looked upon as professors of the Gospel of Christ as if the word of God and his Spirit were of contrary meanings O know that such a spirit as this is none of the spirit of Christ certainly these men have not obeyed that exhortation of the Apostle to the Ephesians Eph. 4.31 32. Let all bitterness and wrath and anger and clamor and evil speaking be put away from you with all malice And be kinde one to another tender-hearted forgiving one another even as God for Christs sake hath forgiven you and walk in love even as Christ hath loved us and given himself for us O it s very sad to consider what a spirit of bitterness is gone out over this Kingdom yea in this City of London especially if a man ask them the reason they are to seek for an answer but truly it s because they hear with other mens ears and see with other mens * That is with the eyes of the Clergy at least many of them for I at a morning Lecture heard one of them who is famous for rayling say that those rebels meaning the Army had now got all the strong holds of the Kingdom into their hands with an intent to cut our throats now they send forth their Ministers to Preach to us a Sermon of brotherly love And then he said that it was a mark of a deceiver to preach of brotherly love the Spirit of meekness and peace c. but that honest piece called the Pulpit-incendiary hath Characterized them and him I shall not stain my pen with his nomination eyes but at last let them know they must answer for themselves another day and I am confident when these men come to die they shall have as little peace and comfort from this spirit of bitterness as the malefactor hath from the hangman when he comes to the Gallows wherefore remember this that wheresoever godliness dwels there dwels a spirit of love meekness gentleness long-suffering and forbearance there dwels tender-heartedness and bowels of compassion each to the other and therefore never believe mens professions but look on their practices and carriages each to others for the Spirit of Christ is a spirit of love and of a sound minde I have heard of one that hath said he hath trembled to think of giving way to a godly Minister in this City that he should come into his Pulpit and yet I am confident he that spake the words was not worthy to carry the others book after him neither for godliness nor learning Was not this man of that minde that Jeroboam was who would not let Israel go up to worship at Jerusalem under this pretence because it was too far but the truth was it was for fear it would weaken his Kingdom and so his greatness might have been eclipsed so did not this man tremble not for fear of error but for fear he should steal away the hearts of the people its good for men to know their own hearts certainly this is far from the spirit of Love which is the Spirit of Christ Where godliness dwels that soul never findes so much sweetness in any thing as he doth in the wayes of God as David saith Thy Word is sweeter then the honey Psal 119. and the honey comb thy Word is better then thousands of gold and silver As the Hart panteth after the rivers of water so panteth my soul after thee O God and I rejoyced in thy Word as one that findeth great spoil It s a lanthorn to my feet and a light unto my paths c. O with what an eager pursuit will the soul follow after the Ordinances of Christ it will force thorow all contrary ingagements and oppositions to meet with Christ it hath alwayes an eye fixt upon the loveliness and beauty of Christ it breathes after the reflections of his glory its restless thoughts travel with pain untill they be eased and lodged in the bosome of Christ untill when they shall never injoy their chief delight and comfort all its study is for communion with Christ and for the enjoyment of his glory whereever it is whatever its about it s alwayes harping upon eternity the further enjoyment of grace here and glory hereafter Come to a soul who hath tasted of the sweetness of Christ and knows what it is to enjoy communion with God who hath tasted of the flagons of his love ask such a soul What wouldest thou have O saith the soul this I would have that I might never sin against God more that I might be as instrumētal for the glory of God as ever any man was upon the earth then I am sure I should enjoy more of God then now I do When David had tasted how good the Lord was he was ravished with his sweetness and he would have others taste also O come and taste and see how gratious the Lord is O here is the godly mans delight My delight is in thy Law and I will meditate thereon day and night In this he findes all excellencies Psas 1. here he findes profits and pleasures preferments riches honors and whatever his soul can desire what joy