their affaires As 1st Those who Act rashly rush upon matters they have a mind to little caring whether this be lawfull of good report convenient but like beasts led by sense 2ly Who consult but not with the Lord but either with their own lusts their pride their Covetousness their Spite c. Asking them what they would have done or with their own understandings they pore and think lose one thought upon another not knowing and Considering man's thoughts are Altogether Vanity Or with others whom they esteem and Confide in not considering that ignorance on the one hand and interest on the other may make them give none of the best counsell 3ly Who enquire of the Lord but stay not for an Answer from him go on before they know whether he do's allow of it approve of it they be onely perswaded in their hearts the Lord would have them to doe thus and no otherwise Just like Pilate St. John 18. 39. Who askâ—s what is truth and never expects an Answer 4ly Who stay for the Counsell of God but take it not follow it not as the Jewes Jer. 32. 3. C. 43. 2. Vse 2. Do then in all cases what duty and interest obliges thee to trust in God for direction do what the holy ones of God use to doe make him thy Oracle Counsell Guide this will make most for thy true comfort thy reall advantage he will direct thee either Clearly shew thee what is most convenient for thee or at least effectually incline thee to what is best enabling thee to trust him with thy selfe in it though otherwise thou hast many seeming grounds of fear thou art bringing mischeif upon thy selfe he has no designes which interfere with thine Therefore First goe to him for Counsell say with David Psal 143. 10. Teach me to do thy will lead me guide me I am Foolish apt to mistake my selfe easily deceived by others thou knowest my frame my Circumstances how it is every way with me Thou knowest what I can bear what I have need of what will do me good what will make for my Comfort O Suffer me not to do any thing which may be prejudiciall to my own Soul which will make me lose Communion with thee forfeit thy favour provoke thee to leave me to my self to the humours or Fashions of men And that you may speed labour to bring your Soules to this not to desire worldly advantage to your selves in what ever you are about but onely that ye may be kept in the fear of God in the wayes of Holiness and Righteousness and truth so as to grow in grace to overcome your selves and the World how you may be in a way of pleasing Honouring and Serving him relieving and bettering your Brethren For if you come onely to learn what will make most for your ease and pleasure in the flesh to make you rich and great in the World to procure you outward prosperity and security this is not to ask counsel of the Lord this is a great abomination in his sight and ye have cause to fear the Lord may say of you as of the Israelites Ezechi 13. 34. Shall I be enquired of at all by them I the Lord will Answer him that cometh according to his Idolls 2ly Stay for his Counsel settle upon no resolution one way or other before the Lord have in some measure given you to understand what will be for the good of your Soules and those about you perswade you in your hearts that this gather then the other is so 3ly See you follow it stand and act in it when the Lord ha's perswaded you that this or the other is for the good of your Souls be not swayed to the contrary by any worldly considerations whatsoever be not moved one way or other by conveniencies or inconveniences But may not one be herein mistaken Yes very easily 1st If they do not sincerely desire to understand what is for the good of the Soul that they may follow that what ever it be though it do not so much agree with their inclinations 2ly If they do not heartily rely upon God for right information But where neither of these are wanting God neither can nor will suffer you to be mistaken But we cannot well resolve what is for the Souls good Then you must suspend wait upon God till he satisfy you Till you follow the leading and guiding of God ye are not safe If you run before him or turn out of his way thank your selves if you miscarry 3ly No wonder that there is such a generall miscarriage of People in matters of highest concernment when there is so much aiming at particular ends consulting with the customs of the World the maxims of vulgar prudence our own vain imaginations vain opinions of others and so little considering what may promote the wellfare of the Soul unto all eternity seeking to and relying upon the only wise God the God of Judgment for his directions 4ly Never expect to prosper to do discreetly when you are not in Gods way and truly thou art not in the way to learn wisdom before thou become a Fool in thine own eyes and discernest the highest wisdom of the World to be foolishness and utterly dispairest of doing any thing but playing the fool unless the Lord teach guide and direct thee 5ly How much are Gods People concerned to keep close unto the Lord to obey him to take heed of provoking displeasing him seeing it is he from whom alone selfe profitable Counsel is to be expected when they will find the greatest need of it 6ly Humble thy self if thou hast enterprised any business without asking Counsel of the Lord considering that hereby thou hast both slighted God and been wanting to the concernments of thy Soul 7ly Thank God for bringing thee into any difficulty and perplexity seeing this is the likeliest way to mind thee of thy Duty and concernment and of putting thee upon it These are some of the courses God takes to make People know he is the Lord thou hast no cause to be troubled at such a providence whereby thou are taught there is need of being wise in the wisdom of God as well as strong in the prwer of his might Mat. 7. 14. Because strait is the Gate and narrow is the Way which leads unto Life and few there be that find it HAVING discoursed of the first sort of motives which our Saviour makes use of to perswade Men to enter in at the strait Gate I am now come to the second sort The first sort of Motives are taken from Considerations of the contrary gate and way those that lead to Destruction and yet are so Wide and Broad that they have many Entries and Passages in them The Second sort are taken from Considerations had of the Strait Gate and ways and that either 1st Of the necessity of going in and going on here It is the only Way to Life thus to do this Way leads to Life but none else
Godliness in his Family and if this should fail it will not Justify him at the great day when the Impartial God enquires how comes it to pass that thy Wife thy Child thy Servants were so grosly Ignorant of God And by reason of this are now like to be as Extreamly Miserable to say then alass Lord the Minister did not teach them as he ought If it be so as thou sayest will his Neglect of his duty Excuse thy sin while thou Neglectest thine or rather will it not agravate it that when thou plainly seest the danger to be so Extreme great with those Poor Souls that Perish they must in all likelyhood unless thou took due care and paines about them to save them seing none else Would heed them thou seest them take the directest Course unto utter destruction and yet for all the Love thou so much pretendedst to them never hadst the pity to their perishing Souls as once to aske them that serious Question what mean you know you whether you are going The School-Master should preserve saving Knowledge among his Scholars Has he not such Advantages by the awe that he has them in to mould their tender years almost what way he pleases which few else have Has he not them then under his instruction and discipline when they are not onely docible but pliable also And can he satisfy his Conscience and Answer it to God if he Improve this opportunity no further then to instruct them well in the grounds of Languages arts and sciences If he bring them under the precepts of morality and civility so that they can Command their passions and appetites and evidence their good breeding by their seemly and sober behaviour in every thing when in the mean while he do's no more to the saving of the Soul by bringing it to the true Knowledge of God in Christ then as if his Scholars carried no such things about them or they were onely concerned in the advantages of his life If one of these Poor wretches should meet his Master at the great day and say O Master I am undone and I may partly thank you for it while I was with you in my tender age before Custome in Sin had hardened my heart I had then some tenderness of Conscience and if you had but then at spare times minded me of my sinfull miserable Dangerous state you might then have put me in such a way as would have saved me from this Endless Torment I am now Entering into what will he be able to returne to this Nor 2ly Do I say it is the Ministers duty to preserve Knowledge Meerly by his Lips No his very life should be a continuall Sermon and in that he should let People see Knowledge digested into practise and good instructions exemplified before their eyes For how can he Expect that the People should believe him who Evidences by his Contrary practise that he do's not believe himself or whether is it more Likely they will follow him the way he points or the way he walks He tells us indeed that it is our duty to do so and so and frights us with dreadfull dangers if we do otherwise but certainly he do's not think as he Speaks for then he Would never do contrary Sure he loves himself as well as he do's us and he knowes what is good for himself and what is good for him can never be hurtfull for us But this I say one of the great dutys of the Minister is to preserve knowledg and right apprehensions in People agreeable to the very Nature of the things and firm Perswasions of the rectitude of these Apprehensions so as to be duly affected with those and to be Powerfully Actuated by them If ye aske what Knowledge The resolution is easy out of the very text that Knowledge which would Effectually restrain People from those practises which did greatly provoke the Righteous God against them And I pray you what do's skill in variety of Languages avail to this will it reform Lives and save Souls and Maintain Peace and order and Charity to puzzle an Ignorant auditory with Sentences of Latin or Greek either out of Heathen poets or Philosophers or out of Fathers Schoolmen or Councells that they do not the least understand Or if they did they know not how far they are to be heeded Will God be better served and superiours more obeyed and Corruptions more mortified and graces more exercised and Afflictions better Improved and our brethren more loved and helped in the way to Heaven by the Ministers making a business of it to Perswade his auditours that he has a little Learning 2ly Out of the very nature of the thing Is not that Knowledge to be Preserved by the Minister which is the most proper for a Divine who is to speak as the Oracles of God to Commend himself to the very Consciences of his people not to their fancies and humours To discourse of the Nature and properties and simpathies and Antipathies of things the magintude Motion influence of the Stars the situations distances and Temperature of places c. This may be proper for a Philosopher to discourse of the Intregues of Government for a statesman but what is this to a Divine whose Business is to save the Souls of poor people if it be possible however to bring them to as great an outward Reformation as may be And to keep up the honour of God in the World and to secure the peace of societies by principles of Conscience and to help Gods afflicted ones to bear up under their heavy Crosses by those Comforts which the World is unacquainted with and to teach those who are upright hearted to make a wise Improvement of all Advantages of providences c. If ye aske what Knowledge serves these ends there is 1st The Knowledge of God Letting people know what an Holy God he is that he cannot endure that they should allow themselves in the Least impurity of flesh or Spirit a Righteous God who will render to every one Impartially according to their wayes without any respect of persons a Mercifull God who will pity humbled penitents in their miseries be they never so sinfull A good God who well deserves to be Loved with the whole heart and Soul A dreadfull God who will be greatly feared by all those who are not stark mad so as with their eyes broad open desperately to run upon their ruine A wise Powerfull Alsufficient true faithfull God who never yet did faile his people in any case where they solely relied upon him but has helped them and do's help even then when the World concludes there is no help for them in God and they themselves do much question whether there be or no. In a Word that he is a God who Made Heaven and Earth and do's oversee continually all Persons and Affaires in them be they never so Secret and he rules and disposes of them all every way as he pleases without
one may be easily mistaken though one never so truly desire to Act every way for the best In order hereunto that may seem to be the best which will not really prove so and therefore it is not good to be too Confident of ones own apprehensions to lean to ones own understanding What but if I may not trust my own Judgment what other light have I to steer my selfe by Would you have me to act rashly or follow my lusts No there is no necessity for that neither though thine Understanding be shallow and easily Imposed upon Gods is not so he is able to give thee a true and through information what thou maiest what thou oughtest to do what is most convenient for thee so that though being left to thy self thou easily mayest do Foolishly nay it is an hundred to one but thou wilt yet being instructed and directed by him there is no fear but thou wouldest do otherwise Yea but the question is not whether God be able to satisfy what is fit to be done in every case whatsoever but whether he will or no There is no doubt of that neither do but thou trust him and he will direct thee Ye have 1st A word of sober counsell to all who desire to Act for the best at all times especially in difficult cases and such as are of Importance too where observe 3. Things 1st To place all thy Confidence in God as having a through Knowledge of all Circumstances wisdome to discerne conveniencies and inconveniencies and to order things accordingly goodness to give wholsome Advice to those who desire it faithfully to make use of all his skill power and interest for the advantage of those that trust in him 2ly To be cautious how thou so much as leanest to much less wholly Reliest on thine own understanding how thou presnmest to act because thou thinkest all is lawfull right good fit not being sensible how Ignorant and Foolish thou art how unable to discerne or Judge not being aware how many Conveniencies or inconveniencies may be concealed from thee how many misrepresented how many misapprehended and misjudged although thou hast helped thine own understanding as much as may be by taking the Advice of those who are the most apprehensive Experienced Judicious reall and faithfull yea and somewhat sought God too in the case as being a little distrustfull of thine own Knowledge prudence intelligence and that of others too 3. To acknowledge to lay it down to thine own Soul as an Undoubted Truth that business will not be carried on with thy will thy must and shall It shall not be according to thy wishes and desires be they never so vehement not according to thy Contrivances and designes be they never so sure laid so closely pursued But the Counsell of the Lord shall stand and his pleasure shall prosper 2ly A word of suteable encouragement to induce unto the embracing of this counsell Men Dubious what to do and uncertain of Events especially in matters of concernment are desirous of two things 1st To be determined what to do 2ly Resolved what to expect Both these are assured in this case of trusting 1st They shall be directed what to do 2ly Prospeâ—ed and their way made plain And that with a double advantage 1st They shall not onely have a Generall direction as to their way but even a particular one as to their path their endeavours shall not onely Succeed as to the main but as to the manner too they shall come at it in the way they do desire 2ly Their direction shall not onely be such as may serve But it shall be the best that could be wished or hoped for such as the wise good faithfull God can give their successe will not be such as may Content onely but such as will Satisfie such as they shall not know how to wish amended Doct. It is the duty and Concernment of the People of God to relie on the Lord for counsell and successe in every thing they set about The words run either in the form of Command or of Counsell here is double emphasis to be taken notice of 1st With all thine heart Look thou unto the Lord without any doubt or fear as one able to Advise thee for the best to prosper thine endeavours willing and ready too Suffer no thoughts to Arise in thee as shall dare to question whether he either can or will 2ly In all thy wayes not only in matters of greatest concernement but even in those of small importance Not onely in Affairs of difficult resolution where thou thy selfe art at a nonplus but even in those of greatest evidence and facility where every one almost is ready to presume he is wise enough to advise himselfe What is it to trust in the Lord It is 1st To be perswaded the Lord is able to counsell thee what thou Lawfully mayest do what thou necessarily oughtest to do in the business thou art about whatever it be He knowes thee and all thy Circumstances understands what will more or less please or Cross thee what will promote thy spirituall and eternall welfare what impede it Hee sees what is for the present he sees what probably may be what certainly will be if he prevent it not All this he knowes throughly and none else not the quickest the most Experienced the most obseruant not he that has the greatest Advantages to prie God is able to prosper thy Endeavours so as they may best make for thy true content thine everlasting welfare He can blast or succeed enterprizes incline hearts this way or that way as he pleases turn them to what they are most Averse from take them of from what they are most bent upon he can cast in obstacles or remove them all these and many of the Like nature are easy with him he has Wisdome Power authority wayes instruments enough to incourage unto the vse of the means he directs to notwithstanding the severall difficultyes which Present themselves by either shewing or hinting the ways how they may be declined or overcome 2ly That he is very willing and ready to give wholesome Advice for I shall not mention the other two particulars which are not so plainly in the text to those that need it desire it Relie upon him for it To represent unto him conveniencies and inconveniencies this way and that way To shew him which are more considerable which like to last which like to increase which like to lessen and vanish to give him a true discerning and a right Judgment in all things so that what he resolves upon the Course he shall take shall be no way prejudiciall to him as to his convenient Comfort and reall welfare every way Advantageous Thou hast found him good thou hast heard he is good thou Beleevest him to be so one that Considers what may grieve or please hurt or help the least of his little ones one that Loves not to Suffer any of his People inconsiderately to plunge
themselves into any Sorrow or trouble they have no need of to run upon any snare or danger which he cannot bring them through without losse 3ly To look unto God for Counsell in the case Out of a reall sense the business we have in hand needs to be managed with wisdome especially when it is of difficulty and importance for the best wisdome of a Creature the most Improved and deliberate is not to be trusted to but shortsighted easily imposed upon subject to mistakes Be therefore often lifting up the heart to him in Sincere breathings earnest desires for his Counsell 4ly To rest quietly in a confident Expectation of seasonable directions from him notwithstanding the perplexity of the Case our own present darkness and irresolution Making it our only care and endeavour to walk before him in the uprightness of our heart and to do those things which are most pleasing in his eyes Now thus to trust in the Lord is 1st The duty of Gods people what theâ— ought to do and they safely may He is be able to counsell none like him a wonderfulâ— Counseller Es 9. 6. He is furnished with Knowledge Wisdome Faithfullness he see observes considers understands all things with their consequences and causes he is engaged to Counsell his goodness engages him this will not suffer poor ones hoodwinked to run upon their own ruine His truth engages him he must be as good as his word He has promised to guide the meek c. Psal 25. 12. To bring the Blind by a way they know not c. Es 42. 16. Thine eare shall heare a word behind the c. Es 30. 21. He has used to Counsell and help he is unto us wisdom 2ly They necessarily must he Commands them to do it If any lack wisdome let him ask it of God Jam. 5. He blames them that they will not but my People would not hearken Ps 81. 11. They would have none of my Counsell Prov. 1. 30. Wo to them that take Counsell but not of me c. Es 30. 1. 3ly Accordingly we find it has been the practice of Gods People the Children of Israel Judges 20. 18. 23. 28. Of David 1. Sam. 23. 2. 11. 4ly Nay even wicked men enquire of him as Saul 1. Sam. 28. 6. Ahab 4. Kings 22. 5. 6. 5ly Neglect of this has brought inconveniencies Joshua 9. 14. But why is it a duty 1st Every one is bound to order his affaires the best he can to the reall and eternall advantage of his Soul Which he cannot do without the Counsell of God who alone is able to discerne what makes for or against this And this he is not to expect without seeking for and none will truly seek for it that do's not trust in the Lord for it We little know how much depends upon a seeming small matter How far we may lose our selves by going a little wrong What hazards we may run not onely of our Comforts but of our happyness by a little folly a small Neglect of wisdom how deare it may cost us 2ly It is a doing God right owning his wisdome that he is the onely wise God only able throughly to direct to give us wholsome Counsell and also own his Goodness that he may be relyed upon his Advise Followed without dispute or danger obeying the call of his providence when we know not what to do yet to have our eyes towards him God oft brings his People into labyrinths where they cannot get well in or out that they may the more Earnestly apply themselves to him for direction 3ly It is following the inclination of a gracious heart which has been taught all along the desperate folly and weakness of the Creature and trained up to live upon the Wisdome and power of God It is our Concernment too for 1st Without good Counsell we shall not be able to order our affaires so as to decline those cares Troubles snares and temptations which will very much hinder us in the way to true life Righteousness peace and Joy And this is the main thing we ought to have Speciall care of we have many matters to resolve on in our lives upon which do's Exceedingly depend the comfort and welfare of our Souls Which we may easily order so out of our own ignorance or folly as to gain to our selves everlasting occasion of repentance I might instance in some particulars but I shall chuse rather to leaue it to your understanding 2ly There is no Counsell safe but what we have from God upon serious seeking to him for direction endeavouring to get our hearts brought wholly to this passe to desire nothing but what may be at least Consistent with the good of our own Souls and of our Brethrens if not subservient to it We may easily deceive our selves and may be deceived by others but God neither can nor will deceive us if we do but with honest hearts say Lord teach us to do thy will Nay it is usuall with God to bring to naught the wisdome of the wise and when they trust in their own discretion or that of others They will then play the fool egregiously 3ly However none are like to be so every way advantageous as those that ask Counsell of God men may stumble upon such Advice as possibly may do no great harm But is an hundred to one whether it may do any great good they think it is Fair if they secure the Main their narrow eye can but fix upon one or two particulars cannot survey alltogether cannot see so far as the tendencies of matters with clearness much less foresee the results and Consequences But Gods allseeing eye throughly discernes all Circumstances all that are all that will be his Searchingmind enquires and considers what is not only for the main chance but what for each ones interest not onely what is safe what good but what is best Not onely what is best for those primarily and principally concerned but even for all others who should be considered As this is our duty and Concernment at all times so most of all in some Particular cases as 1st In matters of difficulty where conveniencies and Inconveniencies on either side are apparent enough But what is the most Considerable it is not so easy to resolve no not when we have most seriously debated in our own thoughts deliberately consulted with others 2ly In matters of consequence 1st When many are concerned not onely we our selves but others and that no few and those whom our Affections and duties incline and oblige us to consider 2ly And that nearely when not onely the Cheif comforts of this life come under debate which are not altogether inconsiderable and those concerned not at a distance neither But also the everlasting Joyes of Heaven 3ly Lastingly when whatever is done be it Advantageous or prejudiciall cannot be mended but must continue Vse 1st Then they do not onely sinfully but foolishly Who do not wholly Trust in the Lord for direction in
SERMONS UPON Several Texts OF SCRIPTURE BY GEORGE BARKER B. D. Sometime Fellow of Catherine-Hall in Cambridge and late Rector of Danby upon Wisk in York-shire YORK Printed by John White for Francis Hildyard Richard Manklin and Thomas Baxter Book-sellers in York 1697. The Preface THE Author of these Sermons was a Person of great Learning and Piety both which he did abundantly manifest whilest he was for severall years Fellow of Catherine Hall in the University of Cambridge where he was reputed to be one of the most un-wearied Diligence profound Learning and Exemplary Piety and Charity of his Time No less esteem had he amongst the Clergy and all that knew him after he was presented by the University to the Rectory of Danby-Wisk nigh North-Allerton in York-shire in the Year 1659. Where he continued in such a retired station as his Humility and Contentedness of Mind most affected for almost twenty five Years till his last Sickness which happened in the beginning of the Year 1684. During his continuance in this place he always made it his business and the Employment of his whole time to promote the Eternall happiness of all under his care and charge by a constant and diligent performance of all those Duties that a Minister owes to his Parishioners And not Regarding either the smallness of his Parish or his own ease he Preached continually twice every Lords day and besides that he took all other opportunities of Fasts and Holy-days to recommend to the People their Duties upon those Occasions There he Preached all the following Sermons Except only the Fourth which he Composed upon an Extraordinary occasion as the Title of it shews In these and all his Sermons he affected such a plainness of Style Familiarity of Expression as was most suitable to the Capacities of his Parishioners And it is to be hoped that this plainness of his will not be accounted a fault by the Candid Reader who shall consider that the main end and design of all the Authors Labours was not to please the Ears of his Auditors with fine Phrases and exact Expressions but fully to Instruct them in the Knowledge and Affectionately to excite them to the Practice of the great Duties of the Christian Religion For both which he was Excellently qualified by his great Learning and Skill in all parts of Divinity and by that hearty desire and ardent Zeal for the welfare and salvation of all Mankind which was the first Principle of all his actions And as it was the only business of this Authors whole Life to do good by his Doctrine and Example so it is the same sincere Principle that has influenced the Publishers of this work and induced them to expose these discourses to the World that so the benefits of them might be more Generall and no longer be confined to those few Relations that understood his way of Writing And it will be a sufficient Satisfaction to them if those great Ends which the AUTHOR aimed at in his Preaching be in any measure attained by the Publishing of these his Posthumous Sermons If the amendment of Mens Lives and Manners be the happy effect of their Reading what is here heartily designed and humbly recommended for that Purpose The CONTENTS SERMON I. II. S. Mat. 5. 48. Be ye therefore perfect even as your Father which is in Heaven is perfect pag. 1. 21. SERM. III. Phil. 4. 5. Let your Moderation be known unto all men 37. SERM. IV. Malachi 2. 7. For the Priests lips should keep Knowledge 77. SERM. V. Prov. 3. 5. 6. Trust in the Lord with all thine heart and lean not unto thine own understanding In all thy wayes acknowledge him and he shall direct thy Paths 107. SERM. VI. Mat. 7. 14. Because strait is the Gate narrow is the way which leadeth unto Life few there be that find it 123. SERM. VII S. Mat. 7. 21. Not every one that saith unto me Lord Lord shall enter into the Kingdome of Heaven but he that doth the will of my Father which is in Heaven 149. SERM. VIII IX S. Mat. 7. 25. And the Rain descended and the Floods came and the Winds blew and beat upon that house and it fell not for it was founded upon a Rock 171. 193. SERM. X. XI S. Mat. 7. 26. 27. And every one that heareth these sayings of mine and doth them not shall be likened unto a Foolish man which built his House upon the Sand And the Rain descended and the Floods came and the Winds blew and beat upon that house and it fell and great was the Fall of it 219. 239. SERM. XII Isaiah 55. 6. Seek ye the Lord while he may be found call ye upon him while he is near 250. St. Matthew 5. 48. Be ye therefore perfect even as your Father which is in Heaven is perfect IN these words you have two things considerable their dependance and their importance As for their dependance and coherance its evident from the particle Therefore that they are a conclusion drawn from somewhat premised what ever that be q. d. seeing all that I have lately declared unto you is true ye ought to look upon it both as your duty and concernment to be perfect The only doubt is whether the premises upon which this inference is grounded be not the whole discourse from the 17. Verse to the end or it be the latter part of the discourse Verse 45 for indeed there is just ground for such an inference from either it s very rational to discourse either way as thus Seeing that the Law which Christ the eternal Son of God came to establish is no imperfect Law for it does not only regulate the outward but the inward man also and consequently its obliging authority and directing efficacy reaches the whole man as to all his Thoughts Affections Words Carriages Wayes and Doings it becomes those who profess subjection to this Law not to content themselves with such an imperfect observation of it as the Scribes and Pharises took up with it becomes those who have such an exact rule to direct them as the perfect Law such an excellent example to excite them as the perfect God to endeavour being perfect as their Heavenly Father is perfect Or thus seeing that God whose Children you profess your selves to be has not only a love for Friends but Enemies as doth sufficiently appear in that he expresses it to both doing Good to the evill and Good c. And seeing that to have and express this love is his perfection we are every way obliged and Concerned too as we would please God and resemble our best Father in that which really is and by him is reputed his Chief perfection to be as he is and do as he do's viz. Not only to love Friends but Enemies too This is the way to be what every one does naturaly with great vehemency desire both for the honour and the happiness which it brings along with it Perfect in that with the
wherin the Perfection of God lies And press after such a Perfection as the divine Perfection is then when we are Perfect as God is we shall be Perfect indeed Doct. 1. It is the duty of Christians to endeavour after Perfection Were it not the duty and concernment of Christians thus to do Christ would neither command Counsel nor exhort them to it To be Perfect is to be every way compleat in all the excellencies of a Christian 1st As to the kinds of these to have all those excellencyes which a Christian is capable of he is imperfect who is dificient in any of these Now These are of two Sorts 1st Intellectuall perfecting the understanding whereby the man is made in the true light clearely and distinctly to discern all those truths which are of moment for the bettering the heart and life every way these truths are various 1st Such as concerne the State wherein we are so that we may not be mistaken here Judging our selves to be in the State of grace while we still continue in the state of nature or in the state of nature when we have already passed into the State of grace This full assurance of understanding as the Apostle calls it in Colos 2. 2. Is requisite to compleat a Christian for where this is wanting their will not be that Peace of God which passeth all understanding Phil 4. 7. The Joy unspeakable and full of glory 1. Pet. 1. 8. Which are necessary both 1st To vnite the heart freeing it from distracting feares what to do and what to expect which wherever they prevail hinder a man from being intent upon his main business of glorifying God and Saving Souls his own and others 2ly To satisfy the Heart that it may not adhere to or hanker after Vanityes here below and so be drawen to lay out its time strength and parts for the procuring or securing these and 3ly To inlarg the heart from an ingenious sense of the greatest mercyes received from God unto Sinners and earnest desires of pleasing and honouring that God who has already done much And has given an assurance of doing more And 4ly To strengthen the heart that the man may have both Courage to grappel with all the difficultyes of actiue and passive duties and might to overcome them being not infeebled by those misgivings of heart which those who are doubtfull of their state are Vnavoidably subject to 2ly Such as concerne the heart How to understand it as to all its principles whether good or bad how to observe it as to all its workings and motions with their rise and tendency how to improve it in Purity from defilements in liberty from slavery to Sin the World and Satan in life and strength to do and Suffer the whole will of God 3dly Such as concerne the life to bring it unto an Vniversal conformity to and complyance with the holy righteous and good will of God Hereunto conduce whatever makes known the nature of Sin with Sins Vgliness and mischeivousness The severall instances of duty as we are brought into severall conditions and stand in severall relations to God and man the necessary coincidence of duty with interest so that what ever we are obliged to upon any consideration we are as much concerned about every way and not onely to be perswaded thus much in generall but to discerne the particular duty the prudentiall wayes to be taken according to the varietys of Circumstances times Places and Persons for discharging duty in so advantagious a manner so as to bring most Glory to God most comfort and edification to our selves and brethren The cautious to be used in discovering and declining temptations Least by them we be insnared seduced out of the way of duty and drawn unto any Sinfull and distructive Courses Of such a Perfection in intellectualls St. Paul speakes 1. Corrin 2. 6. We Speak wisdom among them that are Perfect 2ly Morall such as have a more immediate influence both upon heart and life to better Borâ— In the heart are Principally four 1st Purity from all fillthy lusts whether Devillish as Pride and malice or worldly ambition for the vain applause and honours of the World and covetuousness after the wealth of the World or Sensuall Such as carry out after case and Pleasure in meats drinks recreations and other sensuall delights 2ly Humility low thoughts of our selves not onely as finite Creatures who have whatever excellencyes we have not only originally from but dependently upon another who gave them at first limmits them as to their degrees and operations continues them dureing his pleasure can recall them when he will But also as Foolish feeble Sinfull creatures Not knowing how to avoid the Greivous consequences of Sin nor yet how to bear them being pleased in such mean thoughts and very well content that others should entertaine the like of us 3dly Faith I speak not of the first act of faith which vnites the soul unto Christ and thereby puts in it a Principle of new life but of those Acts of faith which proceed from the life allready received from Christ as living upon God both as to our naturall and spirituall life and the comforts of both aboue means when we have them expecting no advantage by them to the making the World-tolerable Death acceptable life fruitfull heart gracious conscience peaceable Further then they are sett in with by the wise Powerfull and living God And without means when God deprives us of these knowing that the alsufficient God is abundantly able in himselfe to supply whatever is wanting in the creature 4thly Love to all God and man Acqaintance Strangers Freinds and Focs which Love puts us upon serious care and faithfull endeavours to please and honour God for that is all which he is capable of from us to promote the solid comfort and real welfare of our brethren so far as in us Lies As to the life there are these 1st Obedience and readiness to do whatever the Lord requires of us be it never so displeasing and cross both to our inclinations and interests never so difficult putting us to great intention of mind great toil of body great expense of estate never so reproachfull losing us not only the Favour but the esteem of those whose approbation we most desire and Exposing us to the contempt and censure of the most Then obedience is right when it is Sincere as to its principle and end universall as to its extent And constant as to its duration Walking in all the Commandments and ordinances Blameless Luke 1. 6. That ye may be Sincere and without Offence till the day of Christ Phil 1. 10. Compleat in the whole will of God 2. Patience Chearfullness in suffering whatever the Lord lies upon us without Grudging inwardly murmuring or complaining outwardly either of our own condition or against God and his instruments be our Condition never so greivous and tedious Strengthened with all might c. unto all patience Col 1. 11. Lett
communion in affliction there was not that union in affection which might be expected He finds use of all his Rhetorick to perswade them to agree together and Love one another Cap. 2. Ver. 3. Notwithstanding that God by his severer providences did as it were knock of their fingers from laying hold on earthly things and called them to higher Enjoyments there were such as would be minding the World still Chap 3. Ver. 19. This he cannot mention without tears Now St. Pavl being very Sensible how dangerous both these distempers were how distructive to the peace of the Church without which there can be little mutuall edification he does what in him lyes to cure them To this purpose knowing some differences between Euodias and Syntijche two leading Women and considering that clashing of Parties arises from and is fomented by the disagreements of Heads he sets himself most to compose these 1st He declares how much he Loves them and how much they are his Joy and Glory and thereby teaches them how much they should tender one another 2ly He conjures them in all Love to stand fast in the Lord and so discreetly intimates to them that the ground of their Jarring is want of keeping close to God walking in the Spirit 3dly He earnestly intreats them First One then the other that they would agree together in matters of Religion And hereby gives them to understand that one whose Judgment in such matters they have no reason to dispise does discern more harme in their contests then possibly they themselves are aware of it being a great peice of folly to spend ones Zeal time Care and diligence in composing such differences which might continue without any prejudice there never wanting some business of concernment in the Church to employ them about He expresses agreat deal of humble condescention in that he lovingly Beseeches those to agree whom he might have Strictly Comanded And thereby gives a Gentle yet home Check to that pride which usuably is the spring that gives motion to all dissention 4ly He endeavours to engage others to Sett them on improveing the Jnterest they had in these dissenting persons And their prudence to bring them to an accord He intreats A friend of his that as he had formerly found him a faithfull Companion in his Labours He would not now fail him but assist him in this He tells him it is their weakeness that they cannot agree of themselves desires him to help them he minds him setting aside this miscarriage that they were discerning persons Had laboured with him in the Gospell 5thly He calls them to such a Christian duty which if rightly practised would swallow up those foolish base stingy principles which are the root of all discord Pride peevishness self Love As for the other distemper which hangs much upon such as have a reall work of grace begun upon their hearts that they may not give way to it he minds them that it is a troublesome thing it fills with cares tells them 't is a needless thing they might have what they want and need at an easyer rate if they would it is but letting God know what they have use for and what they desire The words are intended as a comon Antidote against both distempers and therefore set in the middle between the more particuler remedyes of each Where you have 1st An intimation of mans Naturall disposition he is prone to be eager and Vehement about matters of Less concernment while in the mean time he can allow himselfe to be careless And negligent enough about matters of higher worth greater weight larger and Lastinger use 2ly A tacit Check to this mans Bent with a plain Declaration of a Christian temper they should not be thus violent they should be more moderate So moderate that all who have any thing to do with them may take notice of this moderation 3dly A serious Exhortation to the practice of this Duty backed and set home with an Argument to perswade the reasonableness of it The exhortation is to Labour after a Spirit of Moderation And then so far as they attain it to express it towards all Men tho of different Judgements ways enemys such as give the greatest provocations to you to make you forget what becomes Christans The motive is short but full capable of different senses so as best to suit the Latitude of the Duty The Lord is at hand You are apt to overprize your own opinions and wayes to Cry them up to impose them upon others to quarrell with those that will not bow to you here you are very Zealous in this you justifye your selves this you make your glory but I wish you did understand and consider that the business of Religion is of an higher Nature then Notions and Observances It is the getting into Christ Living in him and to him And this is attainable sooner then you are aware of Even now while you are wrangling about these Low things for the Lord is at hand sure whilst you thus holy contest about your own fancyes and forget the main and most uncontroverted Principle of Religion I mean the forgiving and forbearing one another you little think Who stands by and Who looks on Know ye that the meek lowly holy God the God of peace stands by is at hand Whilest you are thus eager in Carking and toiling for the outward supply of your life you little consider that he who careth for you is at hand while you are thus hot in pursueing your own vengeance returning Evill for Evill You little consider you take no notice that He is nigh who says Vedgance is mine leave it to me I will repay it Doct. Though it be naturall for men to be violent in what they set about Yet it is the Duty of Christians to behave themselves with such moderation That not onely God and their own hearts but even the Consciences of all men may bear witness to it Here are severall things to be spoke to 1st What moderation is 2ly About what things it is conversant 3ly How men are to blame in the neglect of it about These things 4ly Whence this want of Moderation proceeds 5ly How it comes to be a Christian Duty to press after It and practise it 1. As to the First Moderation as here taken is somewhat within Which does temper allay cool and calm the heat vehemency violence boistrousness of man's thoughts desires intentions resolutions actions whereby they Love choose care for endeavour after any thing person or opinion Besides and be low Christ If not in and for Christ More then they should Not with that indifferency and resignation they should This ought to have place 1st in matters of Religion whether opinions or outward observances which have not such A necessary convexion with the Spirit of the Gospell righteousness and true Holiness faith and Love but without them these may be attained 2ly In matters of the World such things as tend to promote either a Mans credit
very much desire This checks our jolity breaks our Sleep takes us off our Meat changes our Colour plumpness and Strength but we can grow dead and Cold and Faint as to the Bent of our Souls the workings of our Hearts in those pure Spirituall Heavenly delights and longings after the Spirit of holiness and goodness and yet be as Jocund as ever Savour as much the Comforts of this Life as ever We can devert our selves with company and worldly business c. 2ly When we are more studying and toiling beating our Braines and tireing our Bodies laying designes and pursusing them with all seriousness diligence and indefatigableness for the getting of some outward comfort our hearts are set on then for the getting of Grace growing in the Life Strength and Vigour of it bringing forth the Fruits of it When for the recovering of the health of our Bodies encreasing our Estates the Scruing our selves into the fauour of some particular Persons the heightening of our Reputations we count no Care no Industery to much we spare no paines we are prodigall enough of our time leaving no Friend un-consulted noe interrest unimproved But let the Soul be never so Sick famished for the word of Life Impoverished of the true Riches we can fit still as Persons not concern'd trouble no body with such Idle questions as how we may get our Souls saved we can content our selves with any Sermons though they never come home to our Consciences spend Sabbaths after Sabbaths in vaine discourses sports c. 3ly When we are more glad of these outward Comforts finding our selves growing more Healthfull Strong Wealthy more in fauour with the World c. Then when we find good desires more strong more frequent our Souls getting ground upon Lust getting Victory over the World 4ly When we had rather part with the means of Grace then with any outward Comfort Rather then abridge our selves any thing of our ease or pleasure or at the least hinder our profit we will have no Reading of the Bible no Preaching we will not be disturbed by Meditation c. 5ly When we can pray more heartily for these seasonable Weather a good Crop ease of Taxes Peace c. Then for Meekness Lowliness Love c. 6ly When we are more thankfull to those that endeavour to supply us with outward Conveniences then to those who by their example and Councel Exhortations and Reproofs endeavour to bring our Souls into a sense of their poverty and misery to a relish of pure truth to the Life of reall Grace 7ly When we are more angry at those that hinder us from getting that outward comfort which we have most mind to then we are with those who by their company or example make our Spirits more dull or flat more dead and cold more formall and Carnal less to prize relish and seek after Holiness and Heavenly mindedness 8ly When in disposing our Selves or Relations in the World as to Callings Services or Marriags we more consider what probably may be for their outward ease Pleasure and Preferment then for the good of their Souls for the Begetting Cherishing Increasing and Strengthening of grace in them But 3ly When we love these more then duty as 1st When God calls us to something else Praying Reading Hearing Meditating c. We chuse rather to be pleasing our selves in the use of these outward Comforts 2ly When we will commit Sin rather then lose any of these It may be our Consciences are perswaded that such practises are Sinfull Rather then we will venture our Liberties or Estates we will do them however before our Consciences be throughly convinced they were in a mistake before 3ly When for the Attaining of any of these things our hearts hanker after we will be induced to do any thing which ought not to be done which may bring reproach upon Religion and the name of God such as fraud injustice for getting of Estates and when we quarrel with those that stand in our way 4ly When our hearts are so upon rhese that we cannot be without them all our Comforts gone if here we be Crossed when we Count life it self not worth the having upon these terms if we have not what we desire or lose what we love we throw up all Thus being brought under the Power of them we have not them but they us That People are prone to be Immoderate appears 1st That even good People who might be presumed to be free from this distemper if any at all are yet recorded to have been to blame this way Rachel because she has no Child falls a quarrelling with her Husband and will needs go die Gen. 30. 1. Jacob having lost one Son of Twelve What a deal adoe he keeps will not be comforted He will live no longer Gen. 37. 34. 35. Hannah though she had a very kind Husband yet because she wanted a Child and is upbraided with it by her Rivall will not Eaâ— 1 Sam. 1. 7. David for the loss af a Rebellions Son who had usurped upon him how is he moved What passionate expressions useth he How unmindfull is be of the late deliverancâ— 2 Sam. 18. 33. Job because he may not have his health and ease will needs throw away his Life too Job 6. 9. Baruch because frustrated of his expectation of worldly greatness what Sorrow Sighing Fainting Restleness do we hear of Jer 45. 3. 5. If Jonah lose his Credit and be counted a false Prophet for denouncing that destruction against Nineveh which was prevented he 'l not be obliged to God for his Life in pet he 'l bid him take that too Joh. 4â— 3. If the Gouâ—d that shaded him Wither He will Live no longer No death is a great deal Better v. 8 2ly Let us but all make an impartiall Survey each of our selves 't is to be feared we shall find how we do over prize these things and dote upon them We need seek for no other proofe to Convince us there is such a proneness in Man to be Immoderate then that we find in our selves This proceeds 1st From that great Suitableness betwixt these Lower Comforts and our naturall inclinations Hence these things become so pleasing to us 2ly From the want of an inward principle to give a Check unto our naturall inclinations and to put in us a new bent Men in their unregenerate state have only Conscience to bridle them which only shews them they ought not so much to indulge themselves in these lower delights but endowes them not with a principle Spirit Nature which disgusts these and hungers and thirsts after some thing else which is better and higher Those that have a new nature begun in them Oft this is faim and weak wants its sense and Palate Sleepy Dull so that it is within indeed but Acts not 3ly From ignorance of the vanity and vexation which is in all these things which only we come to understand indeed when we throughly experience 4ly Vnaquaintance with that which
has more reallity solidity suitableness Lastingness in it We know no better comforts we have had a veiw of no rarer beauties no tasts of Sweeter delights therefore we admire these 5ly Ill Example we heare those that abound in these Comforts Cryed up by the Vogve of the World for blessed men We see men reputed wise Eagerly striuing for these good men troubled they have no more of these 6ly Nearness of Temptations These we meet with every where and that continually and they steal away our hearts before ever we are aware 7ly The Devils Malice and Subtilty who makes use of these to ensnare our Souls by and thereby to keep us from Looking after some what better Hence he uses all his Rhetorick to woe us for these 8ly No Convictions of the Sinfulness That is in Letting our Affection run loose after these things 9ly No Consideration of the Danger that therby we run our poor Souls upon But yet Moderation is a duty for 1st It is Commanded 1. Joh. 2. 15. 1. Pet. 2. 11 1. Cor. 7. 29. 30. 31. 1. Thes 4. 13. Matt. 6. 23. 19. 2ly It is Practiced by Agur a good man then when he setts himself most in the sight of God when it s presumed he Composes himself so that he may best please God Prov. 30. 8. 9. 3ly Immoderation is prayed against by an understanding person Psal 119. 36. 37. The good of Moderation appears in the evil of Immoderation which is 1st A Contradiction to a Christian frame so far as any is a Christian he is in Love with God which is Inconsistant with the Love of the World one fire eats out another he is Holy Now what is Holiness but a Weanedness from the World the lusts whereof defile the Soul his Conversation is in Heaven There is his Treasure that way is his Love his Hopes his thoughts He is wholy resigned up unto God saying from the heart thy will be done therefore not choosing this or that for himself He delights himself in the Lord above Lower Comforts Trusts in him leans not upon these Lower Confidences he is Called out of the World Crucified unto it of another Spirit then worldly men his heart is not sett on the same things with them 2ly T is a worme unto his Grace While this is in any allowed of it Eats out all the life strength Vigour of the pure innocent meek lowly Nature draws the sap of the Soul another way Love of and care about these things Choake 3ly It s An Hinderer of a Christian progress while his heart is set upon any thing here below his parts and time his thoughts and endeavours his care and industry which should be lay'd out for the improving of the Stock of Grace which one has will be Spent in pursuing what our lusts Call for The sense of our inward wants will be lost the Hunger and thirst of the Soul after Perfection will be quenched Airy Notions and empty formes will be hugged and prized and wrangled about The Word takes no hold on the Man while his Mind workes Another way 4ly It s An interrupter of his duty when he should be setting about something which may be for his own or his brothers Real advantage he is called by some inordinate Desire to go about some thing else 5ly A Disturber of his quiet he cannot be at Râ—â—â— unless he have some thing which God thinks fit to deny him No true lasting Peace can be expected by those who Love any thing in and for its self besides God 6ly 'T is An undervaluing of his hopes He is born an heir of Heaven a Son of God For him to dote on such mean things here Below is much below him 7ly 'T is A robbing of God in what is his due he requires his heart My Son give me thyne heart not a peice of it Thou shall Love the Lord thy God with all thy heart Matt. 22. 37. Here 's nothing left for the Creature it is Idolatry setting the Creature on Gods throne 8ly 'T is a Representing of Faith unto others as an ineffectuall principle that has not Power in it to Overcome the World and the lusts thereof and thereby is a reall Scandall to others While they find some cause by what they discerne in thee to Justify themselves in their neglect to pursue after further attainments because were there any thing more to be hoped for in this Life thou so long a stander in Religion Would have reached it 9ly It is an abusing of Creature Comforts making them as Snares to the Soul which were but intended for bodily convenienci's Vse 1st As we desire to evidence we have the feare of God before our eyes Let us lay it upon our Consciences to Eschew Immoderation as well as other sins It is a sin as dangerous as any So much the more dangerous as People are less Suspicious of it Allow themselves without Scruple in it Oh Let not that which should be improved as a motive so to stir us up to a greater Care in avoiding it be abused as a plea to Justify our selves in giving way to it say not we are Naturally prone to it therefore we hope none will blame us much if we be a little guilty here But thus let me keep a more strict guard over my heart let me more shun Temptations let me with greater earnestness beg of God that he would keep me from being overtaken Oh let us take heed and put ourselves in mind that we may be as Immoderate in overloving Prizing Carking about even the very Conveniencys and necessityes of this Life as in over earnest desiring eager pursuing superflueri's 1st What shall we that are but strangers here Travellers into eternity dote of any thing in our Passage Contract Entanglements and burdens to our selves 2ly Have we not Incumbrance enough and shall we so far forget the worth of our Souls as to prostitute them to such mean and low things to Tumble them in mire and dirt 3ly Are there not better things Provided for us Shall we then throw away our selves our Love upon base things 4ly What is there in these things Lovely what reallity what beauty Savour Shall we dote on flitting shadows be so Childish as to cry for Toyes 5ly If there be any thing in the things that can make them desirable any worth in them any Vse of them shall we by Overloving them Constrain God to deprive us of them God is a Jealous God whatever comes to Rivall him in our Affections he must remove it If the Child will hurt its self with its Toyes or fall of sucking Poyson out of what was given to look on is it not time for the parent to take it away 6ly Oh that we did but consider what thoughts we shall have of these things when we come to die when Conscience begins to stirre eternity approaches when passions are laid and we view the Backside of vanity How little Loveliness will there appeare in them then How shall
any controll and he makes every passage to promote the Comfort welfare of those that truely love and fear him and will bring to utter shame and Misery all those who despise him and choose the World for their portion however he may suffer them to flourish for a while 2ly The Knowledge of the world how little there is in it to fill the capacities to supply the needs to satisfie the desires of an Immortall soul how vain and unsavory all the Comforts of it are especially to such an one as is awakened to a due sense of the wretched Misery and extreme danger of a poor soul and the concernments of Eternity How uncertain all the enjoyments Exposed to infinite hazards and running 1000. ways and while possest are oft made wearisome by the Cumber of them vexations by the Crosses interwoven with them dangerous by the snares of them A Minister can do no greater service to God and Souls then by rubbing off the paint from the Face of this Tempting whore stripping her of her Gawdy Ornaments whereby she do's bewitch the Jnhabitants of the Earth 3ly The Knowledge of our selves How nobly Descended from Adam the Son of God the Master-ship of Gods Creation how Richly Accomplished with Wisdome Righteousness and Power how largely Capacitated for higher and more glorious enjoyments how Lamentably Degenerated into a state of shame misery and danger How dark polluted and Distempered our Souls are how frail and crazy our bodies how vain and miserable our Lives how sad and Hopeless our Death How Unconceiveably wretched if we come short of Christ how strangly Senseless of one Need of him how Grosly Ignorant of the way to him how foolishly content to take up short of him How few reall Friends we have to our Souls how many slie Enemies quite out of Favour with God out of Peace with our selves The Curses of the Law we are to Expect the Joyes and Glorys of Heaven we may hear of indeed but cannot hope for Hell with it's Torments and Confusions is our portion 4ly The Knowledge of Christ in him there is merit Enough to Appease a Provoked God to Satisfie violated Justice he has peace Enough to speak to a troubled Conscience ease to give to a burdened spirit he can quicken the dead heart subdue the stubborne strengthen the weak soften the hard enlarge the strait compose the distracted make Fruitfull the barren He can inform the ignorant rectify the mistaken Councell the Foolish Resolve Doubts Discover Wants Distempers Dangers Remedies Supplies helps c. He can give grace to make holy Heavenly meek Lowly Selfdenying obedient resigned patient Dependant upon God every way pious toward God Just and Charitable to brethren 5ly Knowledge of the way to Christ The true the onely way the ready and sure way That this is obedience and self denyall faithfulness to God and their own Souls in these as light and strength is given in For onely this way a man comes to find Really and Experimentally the blindness weakness Poverty Corruption of his nature and heart which else at best he knows but by hearsay untill by putting himself out to the â—utmost he finds that his Soul is little else but a lump of Darkness and Sin duty he knows but very Faintly what he Knows though it be but little he is not able to practise the Law comes in here sayes do this and Lawe he is not able to do it though it cost him his life it sayes refrain such courses or my curse is against you your Souls Bodies as to the concernments of this Life and the other yet though it bring never so much misery he is not able to refrain Notwithstanding all his reasonings with himself his Resolutions endeauours Either put of your Lusts and be Clothed with the graces of the spirit or else no enterance into Heaven he finds he can do neither I say till a man come to follow God faithfully according to that discovery which he makes of himself unto his Conscience he will never come so far as to understand really the Depravedness of his nature the strict requirings of the Law his vtter in ability to help himself and so never finds any need of Christ never is in good Earnest to lay hold of him but Contents himself with a Christ of his own making and so Lives and Dies in his corrupt nature and all his groundless hopes wherewith he flattered himself do not save him from the misery he never thought of 6ly Knowledge of the priviledges which are in Christ God reconciled Conscience quieted the heart at rests the Soul purified and enlightened filled with Peace passing understanding Joy unspeakable and full of Glory the Man himself and his as to all their Concernments here and hereafter under the Charge of that providence which over rules all God continually present to guide him in his wayes to comfort and help in Afflictions and to make People seek after Christ not onely out of necessity but out of Choice as one who has enough in him to Recompence for all the losses and crosses in the way to him 7ly Knowledge of Dutyes what God requires of all to practise for their own good and the good of their Brethren and how to practise it in such a way as the good that God drives at by it may be Attained To shew what the man owes to himself his Soul his Body To keep his body in Chastity Sobriety To get his Soul quickened with the Life of Christ enlightened with the Knowledge of all it 's reall concernments what he owes to others as a Magistrate a Subject a Minister a Parishioner A Master or Servant an Husband a Wife a Father a Child c. And to make people know that their dutyes are their interests too and nor made Necessary by being enjoyned but therefore enjoyned because discerned by the wisdom of God to be vsefull Not burdens laid on People Arbitrarily by God to make a vain ostentation of his Soveraignty but prescriptions Accomodate to the Necessitous and Distempered Condition of apostate nature to direct them what Course to take for their recovery and to do this with that authority which may awe them to make vse of these directions though contrary to their inclinations To shew them the means the Encouragements and to Answer their objections 8ly Knowledge of Liberty That an upright Person may in certain cases Act this way or that way as their shall be occasion without danger of Sinning even in matters of Religion which as to the Externall and Mutable part of it do's admitt of great latitude and may be Modellized this way or that way as it shall be found to serve most for it's main ends the generall good of Souls and the peace of states And where it is thus ordered upon serious Deliberation by those who have authority what before was indifferent in it self now becomes necessary by vertue of Gods Law which requires us to Submit to every
Can we expect that People should ever give over Separating from our Congregations how strict soever the provision made by the Laws be when having a great famine in their Souls and a thirst for the word of Knowledge they come amongst us and get none If there be any here that can account it nothing though the great and dreadfull God be provoked poor Souls be Everlastingly undone a Flourishing Nation laid desolate a Church well ordered as to the main miserably torne in pieces by Schismes a Ministry which hitherto God has Honoured by using it to the Converting and edifying of Souls laid aside as an useless instrument I know not what to say to them which I can hope will take the least hold of them they may go and follow their Pleasures â—ark and â—oil in the World to be Rich and great and in the mean while quite forget that it was any part of their duty to preserve saving Knowledge Only let me tell them this time may come when they shall too late find it was a duty when Judgements have pursued and overtaken them and Conscience is awakened out of its long sleep when outward afflictions press and pinch and Terrours of Death and Hell Affright and all Comfort and help from Creatures fails and the man knows not which way to turne him or what will become of him then they will wish they had Considered it sooner But for you My Brethren who have engaged in this great work following the inward call of God being fully perswaded in your hearts that by devoting your selves this way you might do God and his People best service let me speak a word to you and my self Let us make it appear that how hard conceits soever some have of us we have a sense of and regard to our duty as well as they while we faithfully discharge it Let us confute the prejudices which prevail much in the World against us as if we were a generation of men that might be best spared by being really usefull let us manage our business so that their Consciences may Justify us when their humours and Interests engage them most in the quarrell against us 1st Let us Labour to grow in Knowledge Reall Spirituall Experimentall Solid and usefull Knowledge let us faithfully set our selves to do Gods will and he will make us know it Get our hearts made more pure then our heads will be more clear Earnestly press after the Spirit of truth and Knowledge which is able to reveal unto us the hidden things of God and to lead us into all truth Let us study throughly our own hearts we need not read over the Whole impression and the Bible these we shall find the best Books out of which we may be sufficiently furnished with what ever is usefull Let us faithfully make use of our talents that God may encrease them 2ly Let us in holding out Knowledge be faithfull instant in season and out of season and wise also let us meddle little with disputable Points these take them generally come not near the heart of Religion they do small good a great deal of harm making People proud Talkative and quarrelsome Diverting them also from the main of Religion to impertinencies Deal gently with Conscientious dissenters they will not be won by being reproached and â—ttaunted by being rendred odious to those about them by Nicknames Railing against their mistakes will not confute them neither will it heal their Sores to be ever in handling them No it is Found by Experience that False opinions are sooner undermined then battered and the warm Sun causes the Traveller to lay aside that Cloak which the Blustering wind could never have forced from him Make vse of Knowledge rather than shew of it lest thou prejudice the more sober and understanding persons against thee by giving them too Just cause to believe that thou art studying more to gain applause then to do good Some while they affect to seem learned make themselves Ridiculous yea and nauseous too while they vomit up as it were amongst the People their crude Matters which if they had been throughly digested into strength of reason would have made the Consciences of People feel that they do understand themselves So while they seek credit they miss it and also oft times render weighty matter inefficacious by Intermixing Dilute stuff with it which Weakens the Force of it Let us thus set our selves to preserve Knowledge and Knowledge shall preserve yea advance us God himself will own us wipe away our reproach and secure our interest and every way bless us People shall owne us and readily hear us Chearfully submit to us in the Lord heartily bless God for us And we shall either see of the Travell of our Souls amongst them and be Satisfied or however we shall know that our Judgment is with the Lord and our work with our God though Israel be not gathered and great shall be our reward in Heaven Proverbs 3. 5. 6. Trust in the Lord with all thine heart and leane not unto thine understanding In all thy wayes Acknowledge him and he shall direct thy paths THis Book was writ by one of great naturall parts who had all imaginable advantages whereby to improve them to the height besides those Supernaturall Endowments of Knowledge and wisdom he begg'd of God and obtained It containes in it severall usefull directions learned and tryed by Experience for the ordering of ones wayes in the fear of God with discretion so as to decline the snares of this present life comfortably to wade through all its troubles profitably to make use of all the Occurrences of it so as daily to get ground of Corruption to grow in purity and Heavenly mindedness fear of Love to faith in God submission to him meekness and holiness of heart ingenuity and goodness towards men to provide for and make sure of peace Joy and Glory to the Soul unto all eternity In the begining of this Chapter he falls upon his instructions with a winning insinuating compellation a temper expressing much tender Love and serious care My Son He enforces them with very powerfull perswasions from the reall advantages they bring along with them If a long Comfortable and honourable life be of any worth the rules which point out the certain way to these are of weight But what are these In generall Two 1st Make Conscience of all thy ways and keep thine heart Continually in Exercise to find out what is thy duty in every particular case that thou mayest set about the serious practice of it Ver. 3. Know that mercy and truth goodness reality are the main things ye ought to addict your selves unto you must get your hearts purged your lives Reformed from all malice and guile filled and adorned with what ever is akin to tender Love and honest sincerity But how shall one know what is Duty and what will really promote mercy and truth in the heart and life This is wisely inquired for
he is hindred in the exercise of his regal Authority by the prevailing power of some Rebels so that he is as it were King and no King he has a Just Title to be King but he cannot Exercise his Kingly Iurisdiction untill he have subdued the Rebels so it is after Regeneration lust gets up and Christ withdraws as driven away and till Christ return with power to subdue these lusts there is little of the Kingdome of God appears little Righteousness little Peace nothing almost but Corruption and confusion So that this state of Restitution wherin we Receive a Kingdome which cannot be Moved Heb. 12. 28. Is that which do's principally go under the name of God's Kingdom and when we arrive at this then we Enter into the Kingdome of Heaven Thus the Jewes enter'd into Canaan when they came out of Egypt but because they were cast out of it again that was not the great Enterance but that when they Enter'd again after they had been 〈…〉 into Babylon and scatter'd into severall parts of 〈◊〉 World for after their return from Babylon they continued in the Land so long as the Jewish state was to continue Jer. 16. 14. 15. Vse 1st Are we got into this Kingdome It may be got into others have got into it during this life It s worth our while to Enquire where are we In it or out of it How canst thou say thou art in it how got thou into it knowest thou how What didst thou do what didst thou suffer to get in Can people dream themselves into Kingdomes while they are sleeping will Kingdomes drop into their Mouthes while they are Gaping can lust be Mortifyed and the Soul quickened and peace Established in the heart and Holiness in the life and the man can give no account how all this came about What signes is there of thy being in this Kingdome Art thou freed from the Commanding power of lusts so as not to obey them Do's Christ no sooner speak in thee but he is heard and Observed and Obeyed is there so much order and Righteousness and peace in thy heart and Life as may make it appear thou art under the Governance of so Wise and Righteous and potent a Prince as the great God of Heaven is 2ly Are we in the way to it Are we in the way to that lower Kingdome which is Immediately Enter'd upon in Regeneration where Christ keeps the Throne in the heart and the will is for God though lust domineer in the Members 1. Do we Conscienciously set our selves to do what ever is manifested to be our duty and to leave undone what ever we are Convinced to be Contrary hereunto 2. Are we carefull to make vse of those means whereby we may be convinced of the Worlds Vanity Sins Folly the Souls poverty c. And wherby we may be kept under those Convictions untill we be brought unto saving Conversion and to new Creatures Are we in the way to that higher Kingdome which is not enter'd into untill Restitution after desertion What greif is it unto our Souls that we should be so much under the power of our lusts Do we hereupon cry out O wretched man that I am c. Rom. 7. 23. 24. What fears do we ly under that God should never deliver us out of this Miserable Condition What complaints do we make that we are so far left to our selves Isa 40. 27. My way is hid from the Lord and my Judgment is passed over from my God Isa 49. 14. The Lord hath forsaken me and my Lord hath forgotten me what Earnest Importunitys are there stirring in us that the Lord would help us here Psal 77 7. 8. 9. Will the Lord Caâ—â— of off Ever c. What Resolutions do we take up to wait patiently on the Lord till he have Mercy on us Psal 27. 14. Wait on the Lord be of good Courage c Psal 130. 5. 6. I wait for the Lord my Soul doth wait c. How do we Reason our selves unto this Lam. 3. 26. 27. It s good that a man should both hope and quietly wait c. Can we content ourselves to heare that there is a Kingdome an Heavenly Kingdome to be Enter'd into and we in the mean while know not that we are either in it or in the way to it 3ly What hopes have we of it Indeed there are very few that are out of the Kingdome and out of the way to it but they have great and fair hopes of it It is the Devils policy to muzzle People in hopes of Heaven when in the way they are in they are never like to arrive there But what gtounds have they for their hopes Is God mercifull It s true He is so Infinitely Mercifull but for all this mercy there are many Thousands Roaring in Hell and so maist thou come to be too Are Christs merits vast Indeed they are so but for all that there are Millions that are like to be never a whit the better for them Those that are not in the way to Heaven are certainly in the way to Hell and sure if they hold on in this course as for any thing appears they are like to do they have no reason to Expect that this should ever bring them to Heaven Nay the higher and stronger their hop's are of getting to Heaven the less ground there is for their hopes for they are so much the likelier to hold on in the way they are in and if it be not the way to Heaven it will assuredly never bring them thither Now can you be pleased that there should be a Kingdome to be Enter'd into and you neither in it nor like to Enter it nay to be at a greater distance from it while you hope for it nay at a farther distance from it for your hopes 4ly Why do we not bestir our selves to get into it 1st Is it not worth desiring If a Kingdome such a Kingdome so Righteous so Glorious so Durable be not desirable what is Who would not willingly be in such a state wherein they shall want nothing which they desire and wherein they need fear nothing which they do abhor wherein God himself will be their full Satisfaction and a sufficient security wherein they may as soâ—n expect that Gods will should not be done as that theirs should nor their will being resolved into God's will How can their be any Dissatisfaction there where all Inordinate desires are mortified and where God is present to Satisfy all Regular ones 2. Is there no danger of missing this Kingdome What not when there are so many Thousands that are very unlikely to come to it so many Thousands that are utterly in an incapacity of ever attaining it What not when we are at such a great distance from it and there are so many difficulties in our way to it and we are so averse ourselves and we have so many hinderances from without and we read of those who 〈◊〉 come near this Kingdome and yet
Author to the Hebrews do's acquaint us it is soon after they are Illuminated and the Foundation is laid in the Soul at Conversion for as it is in the first Creation so it is in the New Creation light is the first thing which do's appear Heb. 10. 32. In which after ye were enlighted c. But why are these Temptations which the Son soon after Conversion is set on by resembled to Showers Flouds Winds Because they bear a certain analogy to these and are that to the Spirituall house which these are to the Materiall Threatning as much to demolish this as these do the other for both set on the houses they beat on to bring down with 1st A great potency of force This is evident in Flouds which are the Commotions of the waters as the wind is of the Aire which being great bodies must needs have a strength in them proportionable to their bulk There are some Modern Philosophers of late which Demonstrate unto our very senses that the Aire though it seem a light body unto us yet take a great quantity of it together in a full body it has a very Considerable weight and with its pressure will make very heavy bodies to ascend And showers though when they fall drop by drop they seem to have small force yet when they come with full gust as is not unusual in some Climates they have power to sink the ablest Ships 2ly A great Vehemency of Impetus Lay an heavy stone upon a man it will press him sore yet if it be not very great it will do him no further harm but let the same Stone fall on him from any Considerable height and it will crush him to pieces and the higher it falls still with more Vehemency it beats and its force is more Effectuall thus it is with Flouds and winds and showers which are great bodies put in Motion which besides their own proper and internall force have an accidentall and externall Added from that impulse which they have received Like an arrow which if it lie on one will scarce be felt if it fall on one from some height will smite with a smart blow and will do more then so when it is shot out of a Strong Bow for it will peirce a man quite through 3ly A great Assiduity of pressure Usually none of them come by sits have no intermissions but Continually urge the fall of the house till they have done 4ly A great Constancy of perseverence These usually keep on their blustering unto the very end untill they be quite spent and then they give over and rest Thus do Temptations with the Spirituall building they come with force they beat with Violence they give little Intermission they give not over till they have tryed their utmost strength as all Agents which are meer Naturall and not Rationall also do I might add 5ly A great frequency of return Though one shower one Floud one Wind be over we are never secure but another may come But whence do the Temptations of Souls Arise God has the generall Superintendency over all he orders them both as to their kinds and Measures and Seasons and Durations none shall come but what he sends or shall Afflict more then he pleases or surprize at such seasons when God never intended it nor Continue longer then agrees with God's will and suits his designe let whoever be the imediate instrument of them men or Devils God is the Originall and Supreme Author But then as to the particular causes of them these are various sometimes God himself Tempts for though God in some sense Tempteth no man James 1. 13. That is none with a designe to draw to sin as Satan and mens lusts Tempt them yet he Tempts many to try them to Discover their graces to the World and their Corruptions to themselves to purge them to Exercise their graces c. And the way of God's Tempting is partly by suspending his influences of light to direct of life to quicken of strength to enable partly by ordering his providences so that the many lusts which are latent may have Occasion to Act and thereby discover themselves sometimes Satan Tempts as he Tempted Christ Mat. 4. and Eve 2. Cor. 11. 3. and David 1. Cron. 21. 1. To number the People The false Prophet to delude Ahab with a lie 1. Kings 22. 22. And he said I will go forth and I will be a lying Spirit in the Mouth of all his Prophets c. Job To curse God Job 1. 11. Cha. 2. 5. 7. and Peter to deny his Master Luke 22. 31. Judas to betray his Master John 13. 2. and Ananias to lie to the holy Ghost Acts 5. 3. Satan has severall wayes to Tempt 1. By Inward suggestions Though he cannot immediately insinuate into the mind and heart the understanding and will this being the sole prerogative of God himself as to have Cognisance of the heart so to have influence upon it directly yet as he has severall wayes of guessing at what is stirring within a man so he has Collaterall ways of influencing upon a man for he can work much upon the fancy and by the help of this he can suggest both allurements to sin and Encouragements in it and Directions how to manage it most perniciously He can excite odd thoughts in the mind by Reflections which he makes from the fancy and he can Variously turn Affections by putting different Motions upon the Blood and Spirits 2ly By outward Operation and apparitions As those who retired into the Wilderness in the primitive times to avoid the Violence of persecution frequently Experienced Commotions of the Aire the winds and Tempests as in Jobs case he is the Prince of the Power of the Aire Ephe 2. 2. Excitations of mens minds to do Gods People a Mischeif as he stirred up Judas against Christ sometimes men Tempt freinds as well as Enemies good as well as bad by their Example by their Counsels and by their practises But wherin do the Temptations of a Soul newly converted consist They consist Cheifly in two things 1st Afflictions 2ly Allurements of the world 1st Afflictions whereby the way they are already enter'd into is made uneasy unto them they meeting with that which greives them as they are Christians and carry about with them a new nature and life greives them as they are Men and still continue in a great Measure in the old nature there is a sensible Deadening of the inward life and weakening of the inward strength a Darkening of the inward light a dashing of the inward comfort the usuall Influences of that Spirit of life and strength of light and consolation whence all these have their spring and sourceâ— being greatly if not Totally suspended Now the Soul which has been lately so much weaned from the world cannot but be in a very Disconsolate condition when it hangs as it were betwixt Heaven and Earth lies betwixt God and the Creature and can find Comfort in neither like the
have something blown off it or washed from it As some Slate or Tile off the Roof some Plaister off the Walls c. One really Vnited to Christ and Quicken'd in him and by him may lose much of the Vigour of his life much of the strength of his life much of the Fruits of his life The inward motions of his Soul after God and the things of God such as Holiness Righteousness goodness may be less Vehement less Frequent the outward Expressions of gracious motions within whether in words or Carriages or Actions may be less conspicuous And this may be either through Gods Arbitrary withdrawing from the Soul to try it and humble it and Empty it Or through the Souls Voluntary withdrawing from God for though he who is Born of God so far as he is Born of God cannot sin yet as he is Born of meer Man and carries about him his Old nature he may especially when he is exposed to Violent Temptations And by Sinning he may provoke God to suspend his Influences and may incapacitate himself to Receive the Influences which God is willing and ready to give in That then which is to be Asserted is 4ly That one Built upon the Rock Christ can neither fall Totally nor Finally By a Totall fall I mean such a fall as would be incurr'd by the Christian should he be supposed to be removed off the Foundation and to lose his Union to Christ The Consequence whereof must Necessarily be the loss of all saving grace so that though he still retained some gifts and Common graces which might render him Tolerable in the World yea Serviceable yet he was wholly without saving grace which might make his heart good bent for God and holiness Now thus fall he cannot though he may commit some sins yea and gross sins and also Neglect some Considerable duties and come under the Tyranny of some lust which he was Unacquainted with before and little Exercise such graces as formerly were stirring in him yet still he can never be so but he 'le have the Root of grace in him and still the bent of his heart will be Heaven-wards though as to any actuall motions of his Soul that way he be either diverted from them by some Deceit or hindr'd in them by some Violence Thus the stone has an Inclination towards the center though it move not that way so long as some hand interposes to stop its motion The Fountain has a strong tendency to send our streams of fresh water though so long as the spring is stopt with stones or mud no water at all appears A Christian then may fall partially but he cannot fall Totally By a Finall fall I Understand such a fall as he will never recover out of nor shake off the prejudice of Now a partiall fall may be supposed where thereis no Totall As there may be a finall death where there is no Totall As when a Man dies as to one part be it a leg or an Arm which is so Seized on by the Palsey as to lose all sense and Motion which he never recovers again in this case he dies finally as to one part though he die not Totally as to his whole body Now this we say of one who is Built on the Rock Christ and is a Christian As he can neither fall Totally so as to lose his whole new life Root and Branch so neither can he fall Finally so as never to recover that Measure of Life and Grace which he is supposed to lose Indeed he may lie some while in his fall without Rising again by Repentance as it was with St. Peter who after he had denyed Christ once went on to deny him again and again more Grievously and continued in this sin without Repentance for about three houres as Divines by comparing together severall Circumstances of the History do compute from Nine till about Midnight though he was Admonished of his sin by the Cock Crowing Twice for we find Luke 22. 61. That St. Peter did not Remember what Christ had told him about his Denying him Thrice before the Cock Crew Twice till Christ looked upon him and much more in David who after he had defiled Bathsheba and Murdered Uriah Continued in his sin about a Year not Repenting for he Repented not till Nathan reproved him and Nathan reproved him not till a Child was born of his adultery with Bathsheba 2. Sam. 12. 14. But God will order it so that by some Ordinance or some Providence he shall be Excited and Enabled to recover himself again either dureing his Life time or however at his Death he shall recover himself so as to be able and ready to forsake every sin he has lived in to discharge every duty he has Neglected to overcome every lust he has been kept under by to Exercise every grace he has been deficient in But how do's it appear that those who are Built on Christ neither do nor can fall either Totally or Finally I shall not go about to Evidence either of these distinctly but shall handle them conjointly 1st That life and grace which Christians Receive upon their Union to Christ as their Foundation head and Root are resembled to such things as abide if they do not grow and Flourish It is like a well of Water which usually is not dryed up though the Summer be very droughty John 4. 14. A well of water Springing up into Everlasting Life It is like a Tree Planted by the waters which lives and grows and Flourishes when others are quite dead for want of Rain Jere. 17. 8 It is like Seed which has Taken Root in good Ground and therefore abides and Thrives and brings forth Fruit St. Mat. 13. 23. St. Luke 8. 15. But you will say all these things have their end few Fountaines but in time they quite fail No Trees how Commodiously soever planted but in time die No seed but when it has brought forth as much fruit as it will dies it self and its Fruit will in time decay Yet let it be Considered that all these last full as long as it could be Expected they should do according to their nature and if they last not always it is because their Nature is but to continue for a time Now it s the nature of saving grace to continue for ever for it is Everlasting life as it is called St. Jobn 3. 36. He that beleives on the Son hath Everlasting life 1. John 5. 11. God hath given to us Eternal life 2ly Those who are thus united unto Christ are such as God has Chosen to Salvation and therefore they cannot fall away Totally Finally if they could they would miss of that Salvation which they are chosen to and so Gods Election would be Frustrated Whoever are united to Christ are chosen of God is evident because all those are Effectually called Vnion to Christ being the Immediate result of Effectuall Vocation and none are thus called by God but such as he has
Evil. John 17. 5. And this he begs not only for his Disciples that then attended him But for all that should Beleive on him through their words Verse 2. Therefore it cannot be pretended that this prayer was made for some few and not for all Christs Members Now if the Prayer of a Righteous Man be so Effectuall Jam. 5. 6. Shall we think that the prayer of Christ who is the Holy one of God the Son of God that it shall prevail 〈◊〉 nothing may Christians be Confident That if they ask any thing According to God's will he hears them 1 Joh 5. 14. And may they not be as Confident that if Christ aske any thing he shall not be denyed he himself was so John 11. 41. 42. I know that thou hearest me always And St. Paul upon this account was very Confident that none could rise up against him to Condemn him or otherwise hurt him because Christ Interceded for him among others Rom 8. 34. 8ly This is the great thing which those who are Vnited to Christ do most Prize Love and desire seek and pray for that they may be Established in what is good 1. Pet. 5. 10. Peter begged no more for the dispersed Jewes then every Sincere Christian begs for himself that they may be kept from the Evil of Temptations Mat 6. 13 Christ Teaches them thus to pray by his Spirit that they may be made To go in the Paths of his Commandments Psal 119. 35. Make me to go c. Incline mine heart c. Turn away mine Eyes c. Now shall not he Who fulfills the Desire of such as fear him Psal 145. 19. Answer them in these which are so every way agreeable to his will When they desire to be kept Close to God and God desires it too Shall the Devil or the World or the Flesh be able to hinder it When God bids them Ask Seek Knock and Encourages them to this by telling them they shall Receive Find and get Opened Mat. 7. 7. And when they follow his Counsell and obey his Commands and take heart by his Encouragements will he disapoint them 9ly God is Engaged by Covenant to keep them from falling and therefore he is Engaged to do his utmost Towards this and he is able to do what he has Engaged to do Jude 24. Now unto him who is able to keep you from Falling c. This is the Tenure of the New Covenant which God has Entered into with every one who is Really Vnited to Christ to Put his Law in their Inward parts and Write it in their hearts c. Jere. 31. 33. That he 'le neither depart from them nor they from him Jere. 32. 39. 40. They shall fear him for ever c. That he 'le cause them to walk in his Statutes and Keep his Judgments and do them Ezek 36. 27. That he 'le betroth them to himself for ever c. Hose 2. 19. 20. That the Mountains should sooner depart and the Hills be Removed c. Isai 54. 9. 10. That his Spirit shall not depart from them nor their Seed Isai 59. 11. Indeed these promises seem to be made unto Israel after the Flesh but they were designed for Israel after the Spirit the Jewes Literall are but a Type of the Jewes Mysticall and the promises which were made to them in the Letter according to their more Spirituall and high meaning belong to the True Israel of God And we have the very same things promised in the New Testament though in other Terms that God will Build his Church so on a Rock that Hells Gates with all the power and policy of Hell cannot prevail against it Mat. 16. 18. And that the Spirit which God gives his People shall abide with them for ever John 14. 16. It s true also that these promises are not sensibly made good to his People of a long while yet even then they are Really made good though not so fully as they shall be they cleave to God when their hearts seem to wander from him they fear God when their Hearts seem most hardened from his Fear 10ly In those who are truly United unto Christ Sin is so Mortified as never to recover Life again and the Soul is so Quicken'd as never to die again no more than Christ died after he once rose Those who are Really United unto Christ are Baptized into his Death so as they begin to die unto Sin and though Sin do's no die forthwith in them no more than Christ dies immediately after he was Nailed on the Cross yet they continue dying by degrees as Christ did untill they be quite dead and they are Baptized into his Resurrection so as to be Raised to a new Life which shall no more die than Christ did after he was once Raised And this is the importance of Rom. 6. 3. 11. Know ye not that so many of us as were Baptized into Jesus Christ were Baptized into his Death Likewise reckon your selves Dead unto Sin but alive to God And those whom it is thus with can never fall either Totally or Finally 11ly Those who thus fall evidence that whatever they seemed they never really were United unto Christ for if they had been they would have kept to him It will appear that we are Christs house if we hold on to the end Heb. 3. 6. We are partakers of Christ if we hold to the End V. 14. It will appear that we are Disciples indeed if we continue in Christs words St. John 8. 31. He saith not we shall be Partakers of Christ or we shall be Christs Disciples but we are already if we have that in us which will make us Stedfast It will appear that we are Sons if we abide in Gods house for ever V 35. T is a certain Sign that those were never of the true Church of Christ who at any time go out from it 1. John 2. 19. But you will say what Reason 〈◊〉 there why those who are thus Built on Christ cannot fall neither Totally nor Finally I answer First because the Foundation it self cannot fail it being the Rock of Ages Psa 26. Jesus Christ is the same Yesterday and to day and for ever Heb. 13 8. He is a sure Foundation Isa 28. 16. 2ly The union between the Soul and Christ the Foundation cannot be dissolved On Christs part it cannot because he is altogether Unchangeable On the Souls part it cannot because Tho' it be mutable in it self yet it is Established in Christ There is a double Reason of its Establishment 1st From the Nature of that Life which Springs up in it from the Foundation of Life Christ unto whom it is United This continually springing up keeps the will which otherwise would be fickle enough steadily bent for God the same way Heaven-wards hence it 〈…〉 he who is Born of God cannot sin St. John 3. 9. For there is no Sin but what is Voluntary now their will is already Engaged for God They may do what
The Condition of lost man would be very deplorable if that God in whose Enjoyment his Happiness consists could in no wise be found The Undertaking of Christ also would be altogether in vain whatever he he has done or suffered even that Painfull shamefull Execrable Death upon the Câ—â—ss would be wholly to no Purpose if men could not be brought to God so as to find him for S. Peter tells us this was the great End of all That he might bring us unto God S. Pet 3. 18. Doubtless then God may be Found if he be but Sought 1. Duly If men seek him out of a feeling sense of their want need of him and out of a sincere desire to find him if they diligently enquire after him faithfully follow the guide which leads to him and carefully use the means whereby he is drawn nigh unto He hath promised Jer. 29. 13. Ye shall seek me and find me when ye shall search for me with all your Heart Which is as true of Gods readiness to be found when rightly sought to deliver from the Bondage of Sin as from the Captivity of Babylon 2ly God must be sought timely while he may be found before the Proper season of finding him be over Prov. 8. 17. Those that seek me early shall find me For The fifth thing implied in the Proposition is that the Time of finding God by seeking him will not always last And 1st It will certainly be ended at Death Indeed there is a Presence of God according to which he will be found after Death unsought for and undesired A Terrible furious presence which fills the Conscience of the Impenitent Sinner with a sense of Guilt and wrath and his heart with anguish and Horror Perplexity and Despair It is this Presence which kindles That fire that shall never be Quenched and which so affrights the greatest and stoutest that they are not able to abide it but Call to the Mountains and Rocks to fall on them and hide them from it Rev. 6 16. When the Soul is once separated from this Lumpish Body which straitens its Capacities and dulls its senses and greatly unfits it for Converse with any thing but this Gross world then it comes immediately to have to do with God himself whom it has so much despised and hated and his presence they can in no wise possibly avoid although by reason of the Contrariety which is between Gods nature and theirs it be extremely Tormenting to them like a fire that doth continually scorch Isa 33. 14. Who among us shall dwell with Everlasting Burnings But as for the Amiable and Gracious Presence of God that Presence which the Soul needeth and desireth with which it is so refreshed and ravished this if it be not sought here can never be found hereafter After Death the state of the Soul is unalterable it is with men then as it was with the Devils immediately after their Fall their Wills are Immutably fixed to their former Choice so that those who will not seek God now cannot then There is no such Work as seeking in the Grave whither we go Besides if there could be any seeking God after death there could be no finding him then seing there is then a Vast Gulf fixt between God and Sinfull Souls S. Luke 16. 26. The Romanists who suppose a Purgatory after death and a seeking and finding God out of Purgatory only assign this Purgatory for those in the state of grace who have been sincerely seeking God during this Life but have not found him being not sufficiently purified and so not prepared for him 2ly It may possibly be ended during Life There are those who have outlived the day of Grace in which God offers himself to be found Thus it was with Pharoah whom God after the sixth Plague reserved alive till he should have a more seasonable opportunity for the Glorifying of himself in his destruction Thus it was also with Judas of whom Christ gave this Character some time before his death that he was a Devil S. Joh. 6. 70. A Devil not only for the Wickedness of his heart but also for the desperateness of his state Devils might as soon find God as he There are those who while alive sin the Sin unto Death S. John 5. 19. Opposing the Spirit of God so obstinately and contumaciously in its saving work that at last it fully and finally Resolves to leave them to themselves to go on to their own Destruction God can never be found but when he sets himself to be found saying Behold me Behold me Isa 65. 1. Nay while he himself Seeks his Servants Psal 119. 176. And this is only so long as there is any Hopes that a Sinner may be Reclaimed by any Methods of Grace which Gods Wisdome and Justice will allow to be used towards him But if after a Tryall of all these in spight of Instructions and Reproofs of mercy and Judgement of what God can do mediately by his Ministers and of what God thinks fit to do immediately by his Holy Spirit the Sinner persist obstinately and Incorrigibly in neglecting and rejecting of God God saith of him as he said of Ephraim Hos 4. 17. He is joyned to Idols let him alone I see he will have none of me and I am resolved he shall not And let me tell you this is one of the greatest Judgements a sinner is capable of on this side Hell to be herein by God Iudicially condemned to his own sinfull choice After this there can be no seeking God so as to find him let a man live never so long Having shewn you those things that were implied in the first Proposition I come now to the Proposition it self and shall shew you That it is the Duty and Concern of all to seek God so as to find him It is their Duty for 1st It is the Precept of God whom we ought to obey Psal 25. 4. Seek ye the Lord and his strength Seek his face evermore 2. It is the Practise of the Saints whom we ought to imitate This is the Generation of them that seek him Psal 24. 6. It need not be Explained whom God speaks to Isa 51. 1. Ye that seek the Lord for it is to them that follow after Righteousness 3. The Promises of God encourage to it and they ought not to be slighted The Promise assures of us that we Shall find God if we search for him with all our heart Jer. 26. 13. And together with him every good thing besides Psal 34. 10. They that seek the Lord shall not want any good thing 4. The Providences of God call to this and they ought to be complied with Mercies are therefore vouchsafed to men to this purpose God hath set men The bounds of their habitations that they should seek the Lord. Act. 17. 46. 27. Judgements are inflicted for this purpose upon this account God ill resents it that People turn not unto him that smiteth them neither do they seek the Lord of