how dead and fruitless were they whereunto shall I liken this generation c. Mat. 11. 16. c. the meaning is this John the Baptist he came mourning and in a doleful manner fasting and afflicting himself and crying out Repent he mourned but none would relent Christ he came piping he came in another manner he came eating and drinking and he preached gracious things the Kingdom of God and the acceptable year of our Lord now saith he you have not daunced all these things have not affected your hearts a jot you are as blockish as if you had no Ministry at all as Christ saith Mat. 8. 22. let the dead bury their dead what doth he mean by that he means those that are dead in their souls those that are dead in their spirits and souls they are fit for dead imployments and nothing else the coherence was this there was a man came to Christ and was willing it seems to be the Disciple of Christ but oh saiâ—h he first I pray thee let me go and bury my father bury thy father saith he any man may serve for that let the dead bury their dead those that are fit for nothing else may do that but if thy heart be alive thou art fit for me thou art fit for spiritual employments but when a man hath a dead heart he is sit for nothing as Christ he gave the bag to Judas he was the fittest man for that so let a man be in office if he be dead he hath no heart to punish sin no not so much as to use his faithful endeavour to root it out nay he will pull down the guilt of the sins of the parish upon his own soul rather then he will stickle a little for God Judg. 4. 8. how backward was Barak to go against the enemies of the Lord if you will go I will go saith he to Deborah otherwise he had no heart to go so Esther how dull was she to stand for the Church of God she would let the Church be ruinated rather then she would go and speak to the King in the behalf thereof but that Mordecai stirred her up soundly now is not this a sufficient motive to stir us up to labour for quickning how can we do the things God calls for from day today we should stand for him and call upon him and set up his worship in our families we should fear his name and set him before our eyes and fight against sin and labour to please him in all our wayes now without being quickned we are sit for none of these things now what a woful thing is it when we shall not be furnished to every good work as we should and fitted to do that which God requires of us therefore let us shake off this dulness and blockishness of spirit Thirdly Another motive is this we can have no true sign at all to our 3. Motive souls that we have any true grace at all as long as we are dead when Christ is said to give a man grace he is said to quicken a man Joh. 5. 21. conversion is called the life of the dead a mans repentance is no better then the repentance of a reprobate unless it be repentance from dead works and repentance unto life if a man hath faith it is not the faith of Gods elect if it doth not quicken him I live by faith saith Paul Gal. 2. 20. justification is communicated only to a man that is quickned God together with justification doth quicken a man he doth revive him and make him alive towards God nay we have no argument that we have our sins forgiven us unlesse God hath quickned us Col. 2. 13. he hath quickned them having forgiven them all trespasses when God forgives the trespasses of his people he doth quicken them hâ— takes away the dulness of their hearts and the blockishness of theâ—r minds and the senselesness of their consciences and their awkness and untowardness to that which is good he doth quicken them up â— every man hath life for we see how lively men are in seeking after their profits and pleasures people have life enough but it is upon things here below and they have affections enough love enough and hope enough and joy and delight enough in the world but they are set upon carnal things but if grace comes into the heart it is the vigour of the heart now as long as we are dead and dull what sign of grace can we have if we have grace yeâ— we cannot have any proof and comfort of it as long as we are drowzy and dull 't is true no man can have any grace but he hath some life but if he doth not quicken up himself he hinders himself of the peace and comfort that otherwise he might have hence it is that the conscience is troubled and people are unsetled and are so full of fears to dye hence iâ— is that people are so like to the sea the waves whereof cannot rest their minds are unquiet and unsetled it is for want of quickning if we were quickned we should have great peace come into our souls Fourthly We cannot grow in grace unless we are quickned as long as 4. Motive we are thus dull and heavy and lumpish to the things that are good we cannot grow in grace Hos 14. 7. they shall revive as the corn and grow as the vine first they shall revive and then grow first God quickens a man and then he makes him grow the Philippians love was dead to Paul afterwards it quickned again now saith he your love flourishâ—th Phil. 4. 10. now their hearts were quickned it began to grow but when a man hath a dead heart how can he grow as he said Joh. 15. 4. can the branch bear fruit without the vine so may I say can a mans heart grow in goodness without life it is only a living creature that can grow if a plant be once dead it withers away and cannot grow if a man have a dead heart though he should hear lectures and sermons every day he would never grow he would be never the more holy never the more godly if he should have family prayer closet prayer yet if he should be dead he should have never the more ability against his temptations though the ordinances of God be admirable helps to growing yet if a man be dead and dull they will never help him to grow in grace though grace be of a growing nature yet a dead heart starves all the graces that a man hath Fifthly Another motive is this as long as we are dead we shall be so 5. Motive far from growing that we shall be hardly able to keep our own Rev. 3. 2. strengthen the things that remain that are ready to dye as who should say thou art so far from growing that the good things that are in thee are even ready to dye thou wilt lose that very good that is in thee if thou dost
to call for life that he should sell all forsake all and follow him that is the life of a man the soule and heart of a man must be put forth he was sad at that saying So Laodicea was content to do any thing the spirit of God layeth nothing to her charge he chargeth her with no particular sin but lukewarmnesse onely she would do any thing but to be fervent and zealous in it to lay out her strength for God that she would not do so that we had need to take heed of deadness of all other sins it is a deep sin and is the harder to be gotten out and the harder it is to be gotten out the more paines is to be taken Fourthly other sins may be but acts as a man may be drunk but he may not have the habit of drunkenness as Noah was drunk but he was not a drunkard we see David committed adultery but he had not the habit of adultery but deadness is an habit Eph. 2. 1. Now when a man leaves sin in a dead manner he leaves it but his affections are not crucified to it he doth good duties but he is dead to them this man comes neer to the estate of sin now an estate of sin is worse then any particular act of sin Fifthly Other sins are the first death of the soul we are all under trespasses and sins Rom. 5. Death passed upon all men for that all have sinned We are all by nature the children of wrath we were all once dead but now if after we are Christians we grow dead again we grow twice dead of all sins we should take heed of deadnesse for that causeth the second death not the second death of damnation but of being dead after a man hath been quickned as Saint Jude speaks ver 12. twice dead so we are twice dead Now other sins do make a man but once dead but after the Gospel hath come among us and hath stirred up our hearts and quickned us in some measure if we grow remiss and dead and cold again we are twice dead or at least grow and tend that way and so our estate is more dangerous therefore how should we take heed of this Lastly Other sins though God threatens hell and damnation against them yet more specially against deadness did you ever hear of a more special threatning then that 2 Thess 2. 10 11 12. when men doe not receive the truth in the love of it He doth not say When they do not receive it but When they do not receive it with affection with all their hearts You may see there how terribly God threatens when we do not receive the truth in the love of it we do not love Gods Word we do not love prayer and his ordinances we do not love the communion of Saints we do not love obedience to Gods truth this is a most woful thing though we doe receive it yet if we do not receive it in the love of it see there what he saith For this cause God shall send them strong delusâ—ns that they should believe a lye that they might all be damned c. So when Ephesus left her first love God threatned to remove the candlestick Rev. 2. 4 5. When Laodicea was grown cold and careless and of a middle temper Gods threatens to spue her out of his mouth Rev. 3. 16. When Eli was grown cold and remiss and wanted zeal and life to stand for him see how terribly God threatens him I will doe a thing that whosoever heares it both his eares shall tingle 1 Sam. 3. 11. Nay saith he I will judge his house for ever for this thing v. 13. What remains then but that we should with all our might and all care and diligence even set to both our shoulders for the casting off this sin of deadness that if it be possible we may come to be quickned and serve God as we ought to do and follow his heavenly Kingdome with eagerness that none of these things we have spoken may befall us Consider first we have life and why may not God have it He hath breathed into our souls the breath of life in him we live move and have our being he hath given unto us all life and breath and if we have life why may not God have it if he hath given us affections why should they not be given to him again if he hath given us thoughts why should we not bestow them upon him if he hath given us dispositions and inclinations why should they not be set upon him The Rivers that come from the sea return to the sea again It is said of the Macedonians that they did yield themselves to the Lord 2 Cor. 8. 5. So we should yield our selves to the Lord if God did ask any thing that were not in us it were another matter if we had no thoughts and affections if we had no heart and inclinations then no wonder though we did not give him them but when we have them why should not he have them all things are of him therefore let all things be to him shall our lusts have our thoughts and not God shall the world carry away our minds and not God that is against reason Secondly Consider that all the world is alive in their own courses let Christians be alive in theirs as the Prophet speaks Micah 4. 5. Every man walks in the name of his god let us walk in the name of our God So I say every man follows his god those that have their belly for their god all their minde and affections run that way those that have their pleasure for their god and their profit for their god how eager are they after these things as one saith the world is like the Ant poor little creatures they goe carrying of straws after their manner and are so busie so it is with the world what a deal of drudging up and down and going this way and that way is there in the world one for one thing another for another one for his Mammon another for the lusts of his flesh and the pride of life men are busy and stirring every one is setting forward why should not we be as forward in our way if we be Christians and the servants of God why should not we bestir our selves for him the Devil himselfe is a spirit and is working and busie as himself saith Job 2. 2. Then let us walk up and down and bestir our selves this way and that way and every way for God and be as active and agile for him let us consider how the poor prisoners in Ludgate beg for a token what eagerness they use that though a man had no minde yet their importunity will make him give them something and shall not we beg earnestly of God to pardon our sins and quicken us and humble us for our deadness and for the time to come to make us earnest for the Kingdom to come if men be so earnest
over our selves Thirdly We should watch over our affections they are admirable things if we set them upon the things that are above and be watchful to keep them there what admirable advantages are they they are the wings of the soul to help us in prayer and any good duty we go about they will wipe away the difficulties of the wayes of God but they are marvelous uncertain things that if we be not alwayes looking to our selves though our joys and delights c. be upon heaven and heavenly things they will run upon the world again and lose themselves there so that our affections had need to be looked unto Fourthly The Conscience had need to be looked unto for though the Conscience be the best part of a man yet it will â—latter us and speak peace to us if we look not to it where is no peace and will check us very carelessy and will not hold forth our duâ—ies nakedly if we do not watch over it Fifthly So again We should set a watch over our tongues over our very words that we speak as David saith I will set a watch before the door of my lips Psa 41. 3. when a man speaks his words it is as if he should bend his bow to shoot now when â— man bends his bow to shoot he had need level well or else he will not hit the mark so if we be not watchful over the words we speak we shall speak vainly and to Gods dishonour therefore saith Solomon he that keeps his mouth keeps his own soul he that watcheth Prov. 13. 3. over his lips that he may not offend watcheth over his own soul Secondly It is good to watch in regard of the world for the world will 2 Reason get in and undo uâ— if we take not heed when we are about our callings when as we let our eyes look upon our wares and commodities upon our barns or our Cattel or the like whatsoever comes into our eye is apt to poâ—son us and whatsoever we see or touch or handle is apt to do us mischief how many thousands are carried away by their eyes by what comes into their senses as Amâ—ziah cryed out 2 Chron. 25. 9. What shall do for the hundred talents he could not lose an hundred talents but his eyes were marvellous eager after them they were a stumbling block to him he could not go so freely about the commandments of God for fear he should lose them Demetrius having commings in by his calling when the word of God shewed what an unwarrantable calling he had he had rather put off the word of God then his calling O saith he by this calling we have our Acts 19. 25. gain So powerful is the world over men that it can keep men in unwarrantable courses the world windes into men and makes their affections earthly how many thousands are there that can hardly find any competent time to serve God they are so taken up with the world when they come to the Ordinances of God their hearts are so spent upon the world that the Ordinances cannot work upon them therefore had not a man nâ—eâ— to watch over himself as a man that eats fish may choak himself if he take not heed so our Saviour tells us that the cares of this world are châ—aking things a man Mark 4. 19. had need be careful how he speaks of the world and thinks of the world for fear he be made listless and hearâ—less to the things of God this is the reason why people have no more heart for heaven because they do not watch against the world the world poysons and choaks them let a man have never so sweet dispositions and be never so awakened and starâ—ed yet if he give way to the world and the things of the world his heart will be taken off again from these things Thirdly It is good to watch in regard of the Divel in regard of Satan Reas 3 it is the Apostles own exhortation 1 Pet. 5. 8 be vigilant and sober for your adversary the Divel goeth up and down like a roaring Lyon seeking whom he may devour Consider first what a subtle enemy he is if a man were to deal with a subtle enemy he would watch and have a care of himself lest he should have advantage against him he would think with himself There is some mischief intended towards me he would look to all his wayes lest a snare should be laid for him when David knew that Saul dealt subtilly with him you see how he looked to himself he scouted everywhere that Saul could come nowhere but David looked to himself he was very careful of himself so that Saul saith I hear he deals subtilly So it were good that the Divel heard 1 Sam. 23. 22. that we dealt subtilly for he deals subtilly with us and collogues and colours and varnisheth in matters of evil he sets the best side outward and in matters of good the worst side outwards if any good be to be done he labours to make a man dead in the doing of it if any thing be sinful he hides the danger of it and shews a man nothing but the pleasure and delight and profit of it and a man shall see nothing else almost the Divel is so subtle that he knows what we delight in and where he may have us he knows what sins we are prone to and where he may get us he knows what will hit our humour best he knows what will like us best there was but one passage wherein Peter was naked and the Divel caught him there if he had taken any other course a hundred to one but he had withstood him he seeth where the water is low and there he leaps over therefore how careful should we be when he is so subtle Secondly Consider how diligent he is he is ever trudging up and down from place to place as Saul hunted David up and down Town and Counâ—â— so the Divel hunts up and down all places are full of him the streets the market the house the fields our beds and closâ—ts our Pulpits wheresoever we are he will be sure to be there too he is diligent to follow us everywhere now if we do not watch we shall be caught by him we may say oâ— Satan in some sense as David of the spirit of God whether shall I go from thy spirit and whether shall I flee from thy presence c. so whether shall we go from Satan we can go nowhere but he will follow us he is as busie as a fly about a bald head though they be beaten off again and again yet they will come again though our Saviour Christ beat him off yet he comes again and again and hath more and more flings at him nay he set Peter to tempt Christ He rangeth over all the earth therefore we had need watch Thirdly Consider his strength he is a strong enemy he is the strong man Mat. 12. 29. 't is
secure for when a Minister shall shew how that the children of God may be marvellously dead and may be quite off the hooks and their zeal be quite gone the life and liveliness that hath been formerly is not seen when they hear this this may help them to hoâ—e 't is true I am dead and my heart is like a stone in prayer and like a block at the hearing of the word of God I have no spirit nor heat nor affections in the ordinance of God yet Gods blessing on the Ministers heart I heard him say a child of God might be dead like a dead tree and I hope I may be a child of God for all this no question when a carnal heart shall read how Christ upbraided his own Disciples with unbelief and hardness of heart no question when they read such passages but they have a great deal of succour to their own consciences for when their consciences flie in their faces for their untowardness and heartlesseness in any thing that is good they think the Saints of God have a great deal of heartlesseness and so reckon themselves to be Saints of God and so the Church of God when it was grown to be marvellous remiss and prophane and loose Jer. 7. though God had told the ten Tribes that he would cut them off yet they comforted themselves how did they comfort themselves they comforted themselves in this they thought verily they were a Church so people if they can get any word that falls out of the Ministers mouth that may make for themselves they catch at it if any word drop out from a Ministers mouth or if any miscarriage or distemper be seen in a godly mans life they lie at catch for these things therefore it is dangerous Thirdly It is dangerous because it may teach people how to be dead nay people that were stirred at their deadness and saw an infinite need of laying it aside and took pains to do it yet when they hear this Doctrine through the corruption of their own hearts they may grow careless and think what need I keep such a pudder I am a child of God still though I am so dead and heartless and have no more feeling under Gods word yet I may be a child of God I heard a Minister make an excellent Sermon upon that point that a child of God may be very dead but let me tell you if any of you came to Church this day with a kind of joy and delight oh this day we shall hear how a child of God may be dead if it be thus you may justly fear that you have a rotten heart for what is this a sign of but that your hearts lie at catch and if you have but any argument to make you think you are a child of God this is enough I know this may be a comfort to the children of God but thâ—y are such as are absolutely dejected and cast down and wrought upon and whatsoever they hear out of the word of God they use it for their help that they may be recovered out of their deadness but if any of you hear this to the end you may be secure this will be your bane Fifthly Though it be dangerous yet it is a necessary point to be insisted 5 Needfulness of the point upon the people of God may have need of it but you will say it is pitty such a Sermon should be preached to â—hew how far a child of God may be dead there be so many stumbling blocks and such a deal of mischief I answer whatsoever truth may tend to the establishing of the people of God and the building of faith is not to be omitted though thousands of reprobâ—tes break their necks aâ— it as Christ when the Pharisees stumbled at his doctrine Mat. 15. 12. see how he answers ver 13. Every plant which my heavâ—â—ly fâ—â—her hath â—ot planted shall be rooted up so I say we must hazard that we must tell people what danger they may catch if they take not heed and we must deliver the truth for it is helpful to the people of God we know that the credit of his servants is precious in his sight and yet he hath disgraced his servants in the Scriptures as it were and hath left their dulness and untowardness upon record that the world may know it as who should sâ—y it is oâ— such use to all generations to know this that it may not be concealed from the world you may see those horrible sins of David and fowl offences that one would think the spirit of God would cast a vail over yet he is so far from hiding of that his murther and adultery and making Vâ—iah drunk that he doth not only record his murther and adultery once 1 Sam. 11. but again Psal 51. and committed the Psalm to the Musitian to be sung in the Church to the end of the world so Peters denial of his Master one would have thought the Scripture would have said nothing of that what a Disciple of Christ to deny his master and curse and ban himself yet the spirit of God is so earnest to have this known that he will have all the Evangelists set it down you have things of great importance that our eternal life depends upon yet there is but one Evangelist toucheth them but every one tells us of peters fault how shâ—mefully he did forget himself and how he was carried away with his lusts so that it is very needful to be known now then to come to the sixth thing how 6. How far forth a child of God may be dead far a child of God may be dead for this we will shew you these particulars First he may lose all his zeal you know zeal is a thing that God baptizeth his peâ—â—le with not only with the holy Ghost but with fire yet a child of God if he stand not upon his guard and looks to himself if he grow secure and drowsie and give way to sin he may come to this to lose his zeal it was the case of many oâ— Gods people in Laodicea though the chiefest bulke in the Town were lukewarm yet it is plain that many of thâ—se that were neither hot nor cold were Gods own children for he saith Rev. 3. 19. as many â—â— I love I rebuke and chasten so in the daies of Saul when Religion went down the wind and the Ordinances of God were slacked every thing went to wrack during his government you shall see how the Church of God had lost their zeal 1 Sam. 17. 16. it is said there that when Goliah of Gath came into the host and all Israel were there and the main bulke of the Church of God were looking on and hearing what this fowlmouth said there he stood defying and blaspheming the Army of God and he shewed himself so forty daies together and all Israel heard him and they were all dull and blockish and not a man stepped out to hazard his
life to appear in Gods cause until it pleased God to make a little child take up a weapon and sight against him so our Saviour Christ shews us in the last times which is strange for in the last times knowledge shall abound the love of many shall wax cold Mat. 24. 12. you know what zeal is it is when a man doth not only walk in Gods commandements and do them but useth Gods arguments and useth them with all his heart and stirreth up himself to take hold on God he presseth hard after the mark he is a man that stands upon his guard a man that will be precise and strict in every thing he will eschue every evil if he find any lust rising he is never at quiet till he get it down again if this man be in company he will not stand upon curtesie to see who will begin to speak but if others will not he will and he will not stand upon terms and difficulties but come what can come he will stand for God now 't is strange how this zeal may be taken off in a man that is otherwise a good man Secondly He may lose all his affections which is a strange thing you know what the affections are they are the wings of the soul if the wings be off the bird cannot flie now a child of God may lose all his affections as it was with Sardis they had not only lost all their zeal but their affections Rev. 3. 2. strengthen the things which remain that are ready to die they had lost all and but a little remained and that little was ready to die what a poor heartless lifeless creature was Asa he was grown to 2 Chro. 16. that pass that though God sent his Prophets to him yet his affections were not stirred nay they were stirred the clean contrary way he was angry with him and when God laid afflictions upon him he was so little affected with his sins that he sought not to the Lord but to the Physitians a child of God may lose his sorrow and grief for sin though he be privy to a world of corruption and distempers and dulness and blockishness yet he is not able to relent and grieve for them there is no sorrow in his heart as David when he had committed those horrible sins there were no affections in him when Joab sent him word that Vriah was dead which he had a hand in one would have thought it should have made him cry and roar and made his heart to burst but he was so far from being affected with remorse as that he made nothing of it oh saith he tell Joab the sword kills one as well as another 2 Sam. 11. 25. so a child of God may lose all the affection of shame It is one of the duties we owe to God that all the corruptions and untowardness that is in us we should be ashamed of them now a child of God may lose this shame David when he had committed adultery he was not ashamed of it he did not blush nay he was impudent he durst let his servants know it and be privy to his villany he could say to them go and fetch me the woman 2 Sam. 11. Again he may lose all his delights in good duties and the ordinances of God he may go to them but with poor delight what poor delight do you think David had in good duties for the space of ten months till Nathan came unto him we may well think what a blockish and seared heart he had again he may lose all his desires and yearnings he may pray and have no heart to lift up his soul to God and be earnest for the having of those graces he stands in need of but pray so coldly as if indeed he would teach God to deny him again he may lose all his fear he may grow to be so marvellous venterous and bold he may grow to be familiar with sins he may grow to come neer the occasions of sin and thrust himself upon temptation again he may lose his affections of love and have hardly any love at all to God as Christ complains of Simon who otherwise was a good man he forgave his sins and yet he complains he loved him but a little Luke 7. 44. sc in one word a child of God may lose all his affections Thirdly He may grow to be even senseless of sin and of the grace of God I may shew this in divers examples to instance in the Patriarchs they conspired the death of Joseph afterwards flung him into a ditch which was a most horrible and unnatural thing one would think this should have been as an arrow unto their hearts and they should have been ashamed of themselves but were they sensible of this or moved at it no but they sate down to eat and drink when they had done Gen. 37. so for the children of Israel in the wilderness when they had committed that horrible sin of making a golden calf and the Text shews that many of the children of God were guilty of it when they had done did their hearts smite them were they affected with their sin did it work any impression upon their hearts no they sate down to eat and drink and rose up to play Exod. 32. 6. so David when he had committed those horrible hainous sins of murther and adultery sins which deserved death by the Law his fault was aggravated by many circumstancâ—s he had wives of his own he was not a young man but well grown in years he was no novice he was not ignorant of God but an old disciple and one that had had a great deal of experience of Gods goodness â—â—e that was the most noted man in all Israel for forwardness for God one that as himself confesseth had more understanding then any one in the world more then his teachers these do aggravate his sin but when he had done was he sensible of this no he was so far from it that he laboured to father his bastard upon Vriah Vriah had been a great whiie from his Wife and must have known it to have been a bastard if he had not sent him down to his house now thought he if I can but get him to go down to his house and lye with his Wife the child may be thought to be his child and not mine nay whâ—n Vriah spake words that might have burst his bowels when he bade him go to his house you may see what a gracious answer he gave him 2 Sam. 11. 11. The Ark and Israel c. as who should say I had more need to be at prayer and keep a fast all Israel is in the field against their enemies therefore I had more need to seek God then look after my pleasures and pampering my body now one would think this should have been as a dagger to David heart and made him ashamed yet he was so senseless that he laboured to do it more and more and was
but saith he The Lord though I was one of his elect yet he let me fall to this pass that I might be a pattern to them which shall afterwards believe so we may say of Gods children after conversion David may say For this cause among the rest the Lord left me to my self the Lord let me fall so fouly and lifted me up again that I might be a pattern to many poor people to the end of the world that they may see the loving kindness of the Lord and the infinite compassions and bowels of mercy that is in the father of mercy towards them that trust in his name we should never believe the mercy of God the freeness of his grace the goodness of his nature towards his beloved towards those whom he hath effectually called were it not for such examples Secondly The Lord doth this for to punish the carelesseness of his people and their security many times what sin is there that is more apt to grow upon them then security it is a stealing sin it is a secret and cunning sin that comes closely and slightly upon a man before he is aware if he look not to himself now when a man grows to be secure the Lord takes this course many times to eat it out to punish the security of his people Peter when he had gotten faith in Christ and affection to Christ when he felt that his bowels did yearn after Christ and his heart was enlarged towards him he grow secure upon it though all forsake thee yet will not I he was Mat. 26. confident but it was carnal confidence for though the thing a man trusts in be the grace of God yet as long as it is grace received it is trusting in a mans self he therefore was carnally confident now he would venture himself into the high Priests hall though he thus affections will never be drowned he might go any whither well he comes into the high Priests hall and there comes into the very mouth of temptations and dangers he doth not dream how easily his heart may be caused to deny Christ he did not dream what a ticklish heart he carried in his bosome he grew to be bold and venturous now the Lord to heal this security let him fall in a desperate manner he let him get a knock almost to beat out his brains even Mat. 26. 74. to curse and ban himself not only to deny Christ but with abjuration the Lord seeth it is needful to do thus when people grow secure we ought alwaies to carry a covenant about our eyes to take heed where we look and when we are in company to have a bridle in our mouth to take heed what we speak now if we grow careless and negligent and this bridle is gone and this covenant is gone and our watch is taken away no marvel though the Lord be provoked against us to punish us and that soundly and let many of his people get a knock and who knows how great a one and how hard to heal again Thirdly the Lord sometimes leaves his people to themselves that so they may see they stand meerly by grace I doe not mean by grace received though they had all faith though they had never so much knowledge never so much experience and interest in God never so much sense and feeling of him never so much life and zeal and quickening whatsoever it be all the enlargements that ever any man had I doe not mean this for a man never stands by this but by the free favour of God that is the grace a man stands by the free good will and love that God doth bear unto him Now when a childe of God shall have received a great deal of grace a great deal of knowledge and faith c. he is apt to be remisse in seeking of God to direct him in that thing he knowes he thinks he can direct himselfe we see let a man have very good parts and knowledge and be able to preach how apt is he to be the lesse in prayer to God to help him to Preach and guide him to deliver the Word So let another man have a great deal of knowledge may be the man will be the less sensible of his own wretchednesse and ignorance and aptness to mistake and erre and goe aside and so to be lesse eager and earnest with God for his continual aid and teaching and assisting of him every moment So let a man have a great deal of zeal and life and quickening he is apt to discern the lesse pronenesse to coole again And suppose a man hath mortified a lust nay all his lusts he can hardly feel he hath any desire after such a sin hardly any motions or stirrings in his heart I tell you this man if he takes not heed will be a venturing oh he thinks he is cock-sure he is so taken off from the lusts of the flesh that he can never catch hurt and he may be sometimes will admit of occasions and admit of drawing something neer the pits brink he is so mortified he fears nothing Now the Lord in his infinite goodnesse to his people leaves them to themselves are you so mortified come let us see how mortified you are and so leave him to himselfe to see what the man can doe with all his knowledge and zeal and mortification and now this man falls Look how far God leaves a man so far he falls he will have his people see that they stand not by grace received but by the free grace and favour of God It is not in him that willeth nor in him that runneth but in God that sheweth mercy Rom. 9. No though a man have never so many gracious endowments and heavenly vertues it is not in him that willeth but in God that sheweth mercy it is in the fountain of mercy and loving kindnesse in God Let a man keep close to God let a man still observe the pleasing of God that there may be a continual fountain open running down upon him from day to day for if he grow secure and look not to himselfe he exposeth himself to woful dangers Fourthly The Lord leaves his people sometimes thus fearfully to themselves that he might teach us to be sensible towards our brethren to be mild and meek and piteous and full of bowels and compassion towards the weakest and meanest of all the Saints of God if we see but any thing of God nay but any likelihood that a man is of God to be tender for fear we should wrong a childe of God the Lord doth this of purpose to breed bowels and meeknesse and gentlenesse towards his people As God lets men fall horribly before conversion that they may carry themselves meekly towards those that are unconverted for fear any of them should be of the Elect of God so he lets them fall after conversion that they may carry themselves so towards them that are converted I say the Lord lets his
for the main but in every particular passage Secondly It is plain that cannot be the meaning of it that grace is indifferent because that if grace be truly in any man it doth set up a watch in the soul to preserve it that the man shall be eager not to sin in any particular and desirous in some measure and careful in some degree to doe all manner of good if a man give way to the lusts of the flesh his care may be brought to a low ebb but grace sets up a watch in the soule and breeds care and desire and purposes and resolutions and revenge upon his own lusts and abundance of things as you may see 2 Cor. 7. 11. So that grace will not let a man be indifferent therefore when we say for particulars God doth not undertake this or that the meaning is not as if grace would only convert a man and keep him from falling totally and finally away but for particulars it is indifferent this is to blaspheme the grace of God but the meaning is though a man be the childe of God and never so much mortified if this man should grow carelesse and remiss and secure and give way to sin grace doth not undertake to keep a man from the fearfullest falls that can be nor from the fearfullest distempers Indeed when a man hath play'd the beast God may preserve him but a man cannot look for this at the hands of God who knows how God will deal with him if he be unthankful to God for his grace and goodness and mercy vouchsafed unto him The second Use Is is so that a child of God may be left to himselfe to Vse 2 fall fouly then let every one that hopes he hath any grace learn the words of Saint Paul Work out your salvation with fear and trembling Phil. 2 12. Hath any man gotten quickening goe on with fear and trembling hath any got softness of heart in the fear of God goe on with a trembling heart and consider how brittle your hearts are they are like glass you had need goe charily and tenderly up and down grace is a fine delicate thing if it be cherished and preserved and stirred up what a deal of good may a man attain unto if God hath been good to any of us to give us any saving grace we are very fooles if we look not to it it is a dainty and delicate thing it cannot enter indeed into a mans heart to conceive what a great mercy God hath vouchsafed unto him if he hath bestowed any grace upon him therefore be chary of it and remember Lots Wife remember those fearful examples remember how David brake his bones remember the miserable distressed uncomfortable condition thou mayst bring thy soul into if thou dost not take heed to thy selfe and if thou beest in such a condition consider what gracious promises there are to help thee up again and what gracious examples to make thee think with thy selfe there is yet grace and mercy and quickening for me and if I seek God he will assuredly be found of me The third Use Is it so that a childe of God may fall so foulely Then Vse 3 let not any man stumble at this Doctrine let not any think a childe of God cannot fall to be so dead I say doe not stumble at it but rather see if it be not thy case if thou art not fallen down into this depth of misery for what have I said did not I say that a childe of God might lose his zeal Look abroad what zeal is up and down what yearnings when the Church is in misery nay what need we look abroad who hath zeal against his own sins and corruptions Again did I not say that a childe of God may lose his affections what affections are now a dayes we heare Sermons but what affections are stirred up either in hearing or speaking the Word of God So for prayer what affections are there in prayer So for sin what griefe is there for our sins There is no affection or sorrow at all in us Where is that same anguish of heart that should be in us for our corruptions they are even lost I speak not of wicked men only but even of good people though they be sensible of their deadnesse and hardnesse of heart though they see it yet they are not able to relent at it Then for desires where are they Did I say a childe of God may have hardly any desire almost not be able to wrestle with God for grace and tug for it and is not this our case What frozen prayers what cold devotions are sent up from day to day So did I say a childe of God may be senselesse of sin How far hath this distemper grown upon us now a dayes our hearts might even ake to be privy to that backwardnesse and untowardnesse and unfruitfulnesse I say it might make us to be at our wits end until we were delivered and yet no man complaines there is complaining in a dull manner but no mans heart bursts almost Again did I say a childe of God may grow palpably vain and proud and worldly that a man that hath but halfe an eye may see it and take notice of it is not it thus among us how do we discover our shame wheresoever we come those that have but half an eye see how worldly we are and how we have no mind to God and the things of eternal life is not this our conversation from day to day nay the very world sees it they see how heartless good people are grown The last use may be to rap all mens fingers off that think to comfort Vse 4 themselves with this that hath been said there are these things will answer these conceits first all this is nothing to thee unless thou wert once a godly holy zealous man for all these examples are of men that were once zealous and forward for God and goodness they were once changed from the estate of nature to the estate of grace And again when they were fallen they gat up again and were the more wary and watchful afterwards but it is not so with thee Now we come in the next place to shew what are the causes of this deadness Causes of deadness 1. Gener. of mens hearts in these times wherein God hath revealed himself more fully and clearly the general reason of this is the giving way to sin and not looking to themselves to abstain from sin and have a care of the commandments of God and walking before him as they ought to do which thing is an horrible deader of the heart as Solomon speaks concerning the adulterer he knows not that the dead are there when a man gives way to Prov. 9. 18. sin to worldliness or passion or any other corruption he doth even go where the dead are and there where the guests of hell are if a man gives way to pleasure to be carried away with sinful
delights this will dead a mans heart as the Apostle sheweth of the Widows that lived in pleasure 1 Tim. 5. 6. they were dead while they were alive as soon as ever David gave way to his sinful corruptions his heart was deaded presently upon it as may appear by the prayer he had afterwards when he came to himself and to look out for quickning uphold me with thy free spirit Psal 51. 12. as who should say I feel a base dull slavish spirit come upon me that former liveliness that was in me it is wofully decayed sin had made a mighty breach in his soul it had knockt off his wheels and made him dull and therefore he is fain to pray that God would give him a free spirit again so it was with Peter as soon as ever he had given way to his curiosity and security and presumption he would needs go and see sights he would go into the high Priests hall and see how the business went he did not see the proneness of his heart to be carried into sin now you may see how wofully it deaded his heart in a moment as soon as the damsel spake thou also wert with Jesus of Galilee a man would wonder how no life at all almost appeared in that mans heart if he had had any life would he have carried himself in that fashion his life was so gone that he cursed and sware that he never knâ—w the Mat. 26. 47. man if he had any life in him he would rather have said what if I were with Jesus of Galilee I was with him and I am with him and I will be with him I am ready to dye with him I profess my self to be his Disciple he had no heart in the world to stand for Jesus Christ he had no heart to appear in pleading for him and expose himself to danger for him he was now called to it but he had no heart at all sin it is even like ashes cast upon the fire the fire cannot then send sorth its heat so sin doth even cast ashes upon the soul that it cannot express such life as otherwise it would The first reason is because sin is a soul killing thing it is like Mare Mortuum the fishes dye as soon as ever they come there so when the Divel hooks a man into sin he hooks him into the dead sea as the Apostle saith of the Ephesians you were dead in sins if the Divel can but hook a man into Eph. 2. sin he is presently in the dead sea Hos 13. 12. it is said of Ephraim when he offended in Baal he died c. before when their affections were up and they trembled before God they were lively but when they gave way to sin and iniquity the Church presently died they withered away more and more till they came to nothing therefore the Apostle calls the Law of sin the Law of death the Law of the spirit of Christ hath freed us from the Law of sin and of death Rom. 8. 2. sin doth even bring a man to deaths door it doth weaken all the powers and faculties of the soul that a man cannot stir to any duty it makes a man like a snake that is frozen with the cold it cannot stir so it is with a man when he gives way to sin and iniquity it freezeth all the powers that are in him and lesseneth all the powers of Gods spirit it is even like a weight as the Apostle calls it Heb. 12. 1. If a man should have a great weight upon his back fetters upon his legs how can that man go he must needs go very dully so it is with sin and iniquity when a man gives way to it it is like plumets of lead like great weights and burthens that clog a mans heart and affections it makes them dull and lumpish and heavy to any thing that is good as Christ speaks of the cares of this life if a man give way to them they will overcharge the heart they will lie heavy that the heart cannot stir Luke 21. 34. sin poysons all the soul it poysons the mind that a man cannot look upon things as he did it poysons a mans heart though his heart were deeply affected towards God it is strange if a man give way to sin how it will take off the affections from God it separates between God and the soul and comes between God the fountain of life and the soul and therefore must needs be a killing and deading thing Secondly Sin is a deading thing because it doth grieve the holy spirit of God that dwels in a man you know all the quickning of a Christian consists in the gracious assistance of Gods spirit as long as Gods spirit is pleased to go along with us and work our works for us then we can pray and deny our selves then we are fitted to every good word and work but if the spirit of God retire if it withdraw and suspend his actions and forbear his operations what can a man do a man is even a block without the spirit of God now though the spirit of God delight never so much in doing good to the Saints and delight in accompanying of them and assisting of them and enlarging of them in all their wayes yet if they give way to sin directly he will be grieved and sent sad back again to heaven as it were and when the spirit of God is grieved all must needs go sad and heavy with the child of God suppose a child of God give way to vain talk and discourse you shall see what the Apostle saith this will grieve the spirit of God grieve not the spirit of God whereby ye are sealed to the day of redemption Eph. 4. 13. he speaks of that very sin if a man give way to it the spirit of God will be grieved though formerly he was pleased mightily to help yet now he will withdraw and then how dully shall a man goon so if we should give way to the suffering of our hearts not to be affected with God and his truth not to see God in all his wayes in all his goodness and dealings that we should not be thankful this will quench the spirit of God it will quench its motions as if a man should pour pail-fuls of water upon the fire so this will quench the spirit of God 1 Thes 5. 18 19. there is a manifest dependence between all those exhortations and this is certain let a man once not be affected with God let him not see Gods goodness in all his wayes let him not be affected with Gods mercy and loving kindness it will quench the spirit of God and then consider what a lamentable case a man shall be in Thirdly Sin must needs dead a mans heart because it doth put a most woful bitter hard task upon the soul to go through for you know hard tasks stir up reluctancy against them when a man hath an hard task to go through the
if he hath been unfaithful it would kill his heart that his Master should take him in it so it is with Gods children let them sinne against God it doth dull and dead their hearts in regard of the throne of grace it makes them have small heart to come before it See it in Jonah when he had fled Jonah 1. away from God and had put off Gods charge and was gone downe to Joâ—pâ— and was shipped into the Sea see whether he had any minde to pray or call upon God or no he had none in the earth nay he was afraid of God and shy of his presence he knew he should be upbraided indeed when God laid it upon his conscience then Jonah prayed but he did not pray before that if he did it was as good as nothing So it is noted of David when he had committed his sins he confesseth he roared to God but we can hear of no prayer but when God sent Nathan then he could pray it is the title of the 51. Psalm A Psalm of David when Nathan came to him then he could pray but all the while sinne lay upon his soul he could not pray or if he did he did but roar he came before God with horror and unbelief and dismay and had no comfort Now when a man is privy to sin what man that hath the knowledge of God how ill God likes these courses how ill he likes a mans pride and security and neglect of worship and service how can it chuse but the thought of these things should gall his heart And thus we see for the general that it is sinne that deads mens hearts when they give way to it 2 Particâ— Now for particulars What are those sins that cause this deadnesse up and down First the niggardliness of people in Gods service they will do no more for him then they must needs doe whereas a quickened heart that loves quickning will rather overdoe then underdoe and will rather superabound then be wanting there are many duties in Religion that we have no express text of Scripture for for such a quantity or such a measure or such a time or how often as how often we should pray in secret every day how often we should meditate and how long at a time how much we should give out of almes how much we should doe thus and thus the duty is commanded but the quantity for time or frequency is not expressed in Scripture there be a thousand things of this nature Now a man that loves his own quickning will rather overdoe in this case then underdoe as it was with Philemon Phil. 21. Paul you knovv was to entreat him to doe an act of kindness to receive Onesimus now saith he I know thou wilt doe more then I ask of thee c. He would rather overdoe then underdoe So it was with the Israelites when God would have them offer to the building of the Tabernacle he did not tell them how much but they would rather overdoe then underdoe Exod. 36. 5. They brought so much that the Lord was fain to say there was enough and too much So it was with the Macedonians 2 Cor. 8. 3. Paul asked a little they gave more So it is with a man that loves quickning if God bid him pray twice a day rather then fail he will pray thrice a day if God hath required some time in his service he will rather give him more time then afford him smaller time as Christ saith If a man will have thy coat let him have thy cloak also as who should say rather overdo then underdoe if thou beest called to doe any thing for the glory of God and the good of thine own soul or the good of others we should imitate God in this God gives his people above that which they ask so we should doe more then is asked I doe not mean as if we could do more then God bids us for God requires all the heart and all the minde and all the strength but I speak of a frank and free heart when he doth not know Matth. 22. what measure God sets down in his Word he will rather doe more then lesse he will rather be with the forwardest then with the backwardest if he love his own quickning but when a man growes niggardly in Gods service and will doe no more then needs must and takes advantage that he may doe as little as may be this deads the heart because there is no expresse place in Scripture for prayer in this kinde he will take any advantage in the world for his own security and worldliness and littleness in Gods service he lieth at catch in this case this man sets open his heart to all deadness therefore no marvel he hath no life where is a man in town or country that is like to Philemon that a Minister may say I know then wilt doe more then I say It were well if we could say thou wilt do as much as I say nay it is come to this pass we may say I know you will doe nothing at all I may bid thee doe this and that but thou wilt do nothing at all people will hardly regard the Communion of Saints at all they will hardly regard secret prayer at all they will heartily regard any of those duties upon which life and quickning so much depends and this is one cause of the horrible deadness that is everywhere Secondly Another cause is unwatchfulness people doe not watch over their soules and over their wayes they doe not ponder their paths they have not an eye to their wayes this is a great cause of deadness of heart therefore here when Christ chargeth the Church of Sardis with deadness I know thou hast a name to live but art dead In the next words he gives a remedy Be watchful therfore as who should say here is the cause of thy deadness thou hast not been watchful if thou hadst been watchful thou hadst escaped all this deadness if thou hadst sloop upon thy guard and looked well to thy wayes this had never been if a man be quickened at any time the Devil lieth at catch and if he doe not vvatch he vvill be deaded again as the Apostle saith 1 Pet. 5. 8. A man had need be vvatchful else he can never preserve himselfe from the temptations of Satan when a City is beleaguered with the enemy there are ever some Watchers and Scouts that lie in wait that so if any danger be towards they may give warning lest it be surprized on the sudden so when God doth good to our hearts how should we keep watch over our soules for we are beleaguered on every side sometimes with presumption and sometimes with despair we are every way in danger therefore we had need to watch no sooner had Eve gone apart from her husband and looked here and there but the Devil took her presently no sooner had Noah begun to taste the liquor of the
grape he had planted and delighted in it but presently the Devil hooked him in which he might have prevented if he had been watchful the Devil is that Nimrod that greedy hunter that goeth up and down and makes pits and layes snares to catch souls and if we doe not watch we fall into them 1 Cor. 2. 13. Paul saith I was among you with much feare he knew what danger he was in therefore he was in much fear if we did love our own quickning and the cherishing of whatsoever grace we have received we would watch over our selves but where is this generally all the world is fast asleep even good men and all the Devil may sow what tares he will there is no watching in prayer and in hearing of the Word and doing good duties no watching in observing the Sabbath no watching in company no watching alone what may not the Devil doe when we are all as sleepy dogs and love to snoar and dulnesse and deadnesse and blockishnesse and worldlinesse and unsetlednesse grows upon us to the utmost there is no body watching against temptations they may come flowing in like violent waters there is no withstanding of them people are like to Saul that was marvellous finely quickned at one time he would not goe on in his envy against David he should not die by any meanes no his heart was so enlarged that he bound his soul by a covenant that he would be as good as his word As the Lord lives he shall not die Jonathan had used many arguments and they so wrought upon him that he could give the right hand to David and all his malice was out and David was a great man at Court again 1 Sam. 19. 6 7 8. But for want of watchfulnesse within a little while the evil spirit came into him and he would have murthered him again so Jonah when he had run from God and God had humbled him now he would never follow lying vanities any more now he would goe to Niniveh and preach let what danger would come but by and by not looking to himselfe he is as much out of tune again as ever he was as if he had never had these shinings he was overgrown with passions I doe well to be angry even Jonah 4. to the death I cannot tell which was the fouler distemper A third Cause of our general deadness is the lowness of Religion which men generally content themselves withal a low kinde of Religion that will never reach half way to Heaven that will never attain to any quickning Religion it is a very high thing Prov. 15. 24. it is a thing alone a man must raise himself aloft when he means to come into the way of eternal life it is an high calling Phil. 3. 14. It is said of Jehosaphat that his heart was lifted up in the wayes of God Jerusalem that is above all 2 Chron. 17 godly souls that have true Religion indeed are men above Now people generally content themselves with a low kinde of serving of God that doth not come out of the suburbs of Hell and condemnation the suburbs of hell Gal. 4. reach a great way a man may goe even to heaven gates and yet be in the suburbs of hell but to get into heaven and escape hell beneath is an high pitch but men seek out a low way by the valleys they think to come to heaven this way it would choak most people to say that their conversation Phil. â— is in heaven as the Apostles was that they are strangers upon earth as the Patriarchs were that they hate every sinne as all godly men doe that they go mourning all the day long under their corruptions and failings and that it is the greatest grief of their hearts that they walk not according to Gods goodness and that they use all means to get rid of their sins that they delight in every ordinance that they delight in Gods Sabbaths and hunger and thirst after righteousness it is the greatest desire of their souls and hearts to do thus it would choak them to say thus no they never attain it this is the way of life that is above but it is too high for fooles therefore no wonder that men never come to quickning for they are not in the way of life for the way of life is above and Pro. 15. they grope after the things below and have not their conversation above now how can we look for quickning when we do not go in the way of life which is above Fourthly Another reason is the vanity of mens minds this is the cause of horrible deadness Psal 119. 37. vanity when a man gives way to it it doth horribly dead the heart vain thoughts vain speeches vain expences of time vain meetings together without benefit these are deaders they lock up mens hearts and exhaust all the good and all the sap of any goodness in them 't is true the children of God may talk how things go in a far country in the Church of God and other places and they may talk of their business in the world and this may be like bottle-beer when it is first poured out into the cup it seems to be all froth but by and by it turns to good liquor again so though these discourses about worldly affairs and how things go are froth if they go no further yet if they turn to good substance and are sanctified and brought home to the heart to edifie and awaken and bring a man nearer to God now they are good where there is a good use made of them but otherwise they are horrible instruments of death and soul-murther among men Fifthly Mutual example we do even dead one another for people are apt to look upon one another Ministers upon people and people upon Ministers and Ministers one upon another and if we be not much cast behind one another we hope all is well with us this is that which deads peoples hearts whereas people should follow Gods light Gods dealing with them and not look upon others and if we look upon others we should look upon those that are quickned Luke 7. 44. seest thou this woman c. there was a woman was quickned indeed her bowels melted her eyes were fountains of tears her very soul was affected she was quickned indeed seest thou this woman so if we will look upon others upon the Saints of God seest thou this woman look upon those that are most quickned but when we look upon others and say such a one doth so and so and why may not I I may do as well as he when we do thus this is apt to dead our hearts The sixth cause of deadness is covetousness and worldliness Christians that have been weaned from the world so long as they keep their minds off from the world and set them upon better things they are full of life and quickning and are able to pray and confer sweetly but when as once
they come to let in the world again this doth mightily dead and damp their hearts this doth wonderfully lay bolts and fetters upon their soul that it cannot go on as formerly as the Apostle shews 1 Tim. 6. 10. as soon as ever a man gives way to look after the world presently if he had any faith he erres from it if he had any quickning before he is now deaded this deaded Demas his heart for a time he was so full of life that he was able to hold company with St. Paul but when this came once to take possession of him Demas hath forsaken me he was gone he was able to hold 2 Tim. 4. company with Paul no longer worldliness will quickly take off all the affections and all the quickning that was in the soul it will presently fail and die and decay therefore you shall see when the Lord would set down how dull Ezekiels hearers were and how heartless he sets down this as a reason oâ— it their heart is gone after their covetousness Ezek. 33. no marvel then they went not after Ezekiels Sermons for their hearts could not go after both at once so long as their hearts were after the world and profits they must needs be dead and untoward to the word of God therefore the Apostle saith Eph. 5. 3. let not covetousness be named among you as becometh Saints as who should say it will utterly dead and kill all your Saint-qualities and dispositions that are in you if you suffer your hearts to grow earthly the dames of the earth as one saith doth not more quench a candle and put it out then the love of the world doth damp grace and put it out presently and this is the cause of that deadness that is grown among us we are grown worldly and the world carries us away we are all for the world so that all our words thoughts affections carriages they are all little else but worldly most people have many businesses abroad in the world riding abroad into the world but who takes that short journey into his own heart people can tend businesse with every body else but themselves they know what is done beyond sea and the countries round about and yet hardly any one marks how things go in his own soul whither he goes backward or forward whither he gets or loseth every body can ask how others do but no man looks how his own soul doth people are grown at great distance from themselves I speak not of drunkards or prophane persons such as are absolutely dead in sins and trespasses but I speak of Christians in whom we should look for life we are grown strangers to our selves we are out of our own reach we are grown to a mighty distance from looking to our own estates and conditions as we ought to do our minds are scattered up and down about other things therefore no marvel we are so heartlesse towards God Seventhly The next cause is idleness and spiritual sloth when men let their minds go as a boat without a guide the boat goeth uncertainly when it hath no body to guide and steer it so people let their thoughts and hearts and minds run at all adventures people do not take pains with their own hearts and hold them to that which is good we let our hearts be like the field of the sluggard any thing may grow in them for all us we do not look to our hearts that we may have good things grow in them and that we may fence our hearts from those things which may make us untoward in the wayes of God if we have any stirrings at any time we are like idle huswives when the liquor hath done working they forget to stop up the bunghole so when men have any stirrings then they are in motion and action but when they are gone they let their hearts get a vent and they are deaded again as if they had nothing at all as Solomon shews Prov. 19. 15. though a man hath enough for the present yet if he grow idle when that is spent he will samish and starve and die the idle soul shall suffer hunger may be he hath something now but if he be idle and sluggish that may be all spent and then for want of supply he may famish so it is with the soul though it hath something for the present yet if it be idle and sluggish and slothful and take not pains from day to day it must needs go to wrack when God gives us knowledge of sin we should improve that knowledge to root out sin when God gives us insight into graces we should employ it that we may get those graces if God give us his ordinances if he give us a Sermon at any time we should presently work with it As it is with a graft that a man cuts off to plant and set if he lets it lie till it be dead it will never grow but if he presently plant it it will take in the ground and prosper so if a man would presently take a good motion when it comes if he would presently take hold of a reproof or counsel given him out of the word of God while it hath life in it and works upon his heart the heart might receive much benefit but when people are blockish and dull they are not willing to take any pains no wonder though they go down as they do Eccles 10. 18. by much slothfulness the building decayeth c. it is so in the spiritual building if people be slothful all gracious things must needs vanish away and go out more and more and this is a most grievous thing it is generally among all people nay among the better sort for wicked men that live palpably in sin they are struck dead in â—â—n and never had any colour of life but I speak of those that have had some kind of quickning yet notwithstanding suffer themselves to be deaded through idleness when we go to prayer we do not put forth our selves in prayer our prayers are dead when we go to the word we do not put forth our minds and therefore our hearing is dead our hearts are like to a sieve when it is in the water it is full but when it is once taken out again not a jot remains so it is while people are at a Sermon may be they seem to drink in something and their hearts are affected yet these people are rare too but when they are gone all is gone all leaks out again for want of stopping for want of observing the things they have heard this is the reason there is no more life among Christians because they are so idle and sluggish thou evil and slothful servant saith Christ when a man is a Matth. 25. slothful servant he must needs be an evil servant Christians will confer may be now and then of grace but with such loose thoughts that there is no edification or quickning nay their hearts grow dull and
sleepy under the same how is it possible a man should get any quickning or keep it without labour and pains men must labour for it as the Apostle saith give all diligence to 2 Pet. 1. Phil. 3. make this sure it is said of Paul that he followed hard after the mark there is nothing can be done in this thing without labour as it is with our outward callings if a man will have a living in the world he must labour for it the earth will bring forth no fruit unless he till it and take pains about it so it is here much more a mans heart by reason of sin is cursed as the earth is and it will bring forth nothing but weeds vanities fooleries and vile passions and inordinate affections unless a man be still husbanding of it therefore unless a man be diligent in this work he can never be quickned Eighthly In the next place the neglect of secret duties is the cause of the deadness of our hearts in all duties of Religion secret duties are the best quickners when a man goeth alone and serveth God alone as it is spoken of Peter when his heart was dead and untoward in the high Priests hall if he had had any life he would have stood for Christ What if I be one of them what say you to that I am one and I confess it and if that be my fault it shall be my fault still but he was dead and had no life now what course did he take he went out and went by himself and wept bitterly Matth. 26. he went to a private and secret duty to humble his soul before Almighty God when a man is sick and would recover his health he goes and be takes himself to a chamber and shuts the windows and will not let the air come in so if a man would recover life and quickning the saving health of his soul he must take himself to his chamber and privately deal with God concerning his own soul as the Prophet speaks Zech. 12. every family apart the house of David apart and the house of Nathan apart when Jeremiah would humble himself before God Jer. 15. 17. I sate alone saith he so even go and sit alone But you will say are not publique duties better then private 't is true they are so when we may have publique duties as on the Sabbath day or any other day when we may go to publique ordinances then to go to private duties to private prayer c. this is to despise Gods publique worship but if we be not diligent in secret duties in private calling upon God if we be not frequent in these all outward duties of Gods worship will do us no good the preaching of the Word will do us no good except we preach to our selves the prayers in the congregation will do us no good if we pray not in our closets now when men neglect private prayer and seeking of God when a good motion comes into their mind to seek God in secret they put it off they will do it anon they shall have more liesure another time and if they do it they do it lothly and hoverly even so so they do not do it roundly and throughly as they ought to do this deads their hearts Lam. 3. 28. the Church satâ— aloâ—e that is the way to be quickned if a man did love quickning â—e would plot and study to be alone nay he would search all the â—ornâ—â—s oâ— his house for privacy if he did love his own quickning he would do thus he would be frequent with God in secret it is noted that the greateâ—â— work that ever Jacob did it was in private Gen. 32. 24. he had sent all his company away and dispatched them over the brook he was lâ—ft al 〈…〉 and so went to â—ug with God all alone and there wrestled so hard this he would not let the Aâ—gâ—l go until he had blessed him so this were the way for people to take God aside and go between him and them and thâ—re afflict their souls and acknowledge all their vileness there to be instant with him and look up to him and bless him as it is noted of our Saviour Christ he would shift out of the way many times and go and pray alone Mat. 14 23. We may do that when we are alone that wâ— cannot do in any company we may speak that in private which is not fit for the Wife or the brother to hear a man may do that alone which he is not able to do when he is in company how many secret arguments hath a man to move God in private many secret businesses that only God and his own soul knows off so that if he would be diligent in private duties he knows not what good hâ— might do to his own soul Now the neglect of this blessed Ordinance of God of seâ—king of him in secret is the cause of this deadness nay the want of this duty is the cause why publique Ordinances do â—â— no more good Ninthly The next cause of deadness is the not looking after inward duties in a mans own brest spiritual life and quickning is an inward thing and it is inward duties that must cherish it and the omitting of these duties doth most destroy it and let it die I say inward duties outward duties it is more easie doing of them as for a man to pray and hear and receive the Sacrament and externally to observe the Sabbath or outwardly to confer and sing Psalms anâ— read a Chapter these outward duties a man may do them with more ease nay hypocrites may do them and do do them and yet never come to life and quickning they do them after their manner but there is no man can do them aright but they that are quickned up to God but I say men may do this and never be quickned but now there be inward duties and these are the main quickners of the heart and the carelesâ—â—ess of these is a great cause of deadnesse but what are these It is the setting of God before a mans eyes thinking when he goeth up and down of God of his holiness of his precepts of the danger of being under his displeasure and of the happiness of being in his favour it is for a man to be striving against temptations and opposing his own wickedness if sin rise up at anâ— time to beat it down these be inward duties which no man can see if a man were in the market cross he might do these duties and no man see him no man can tell what a man thinks what he is doing in his bosome now I say if a man would be careful of these inward duties what a deal of good might he gain these inward duties are they that raise up quickning Mal. 2. 15. take heed to the spirit many take heed to their lips they will not speak and to the outward man they will not do evil but take heed to your spirit
Eph. 5. 19. speak to your selves saith the Apostle we speak may be to others about God this is an outward duty but we should speak to our selves if a man loved quickning he would reason the case with his own soul and speak to himself and ever and anon upon occasion retire into his own bosome and recolle upon his own heart and commune with himselfe this is it to be inwardly resisting the Devil and cherishing of good motions this is an excellent thing and nothing deads a Christian so much as the neglect of these duties It is observed of Nehemiah when he was speaking to the King he was doing of an inward duty at the same time Neh. 2. 4. At the same time that he spake to the King he was careful of the inward duty to speak to God to blesse him and to be with him So when Moses was exhorting all Israel to believe in God Exod. 14. 13 14. At the same time when no body knew what Moses did he was doing of an inward duty he was crying to God as the Lord saith ver 15. Moses why criest thou unto me This was when he was conversing with Israel and talking with them these inward duties may stand with any duty they run along in prayer and hearing of the Word they run along when a man is in company and when he is alone when he is at home and when he is abroad when he is eating and drinking these inward duties if men would make much of them it would make a man to have a gracious living heart Now what should ayle us but that we may doe these duties we have no excuse for the not doing of them when we are in company what should ayle us but we may think thus I will take heed now I will not speak words that my heart may reproach me for afterwards I will behave my selfe as I ought though a persecutor of Religion were in company can he know these thoughts No man can persecute or mock him for any of these a man may think as good thoughts as he will if he hath an heart to them and this will keep up a mans quickning when a man goeth abroad what should hinder but he may be imployed in inward duties considering seriously and thinking solemnly how it stands between God and his soule what shall hinder a man from these duties Now the neglect of these is the cause of the deadnesse of mens hearts people come to Church and hear Sermons but what do ye do within do you set up Gods Ordinances in your bosomes do you set up a Christian watch in your bosomes and prayer in your bosoms how do you go up and down all day long is heaven in your bosoms is the fear of God in your bosoms preserving and keeping of you This is that which will quicken you and a man can never be quickned if he make not conscience of this Lastly Another cause of deadnesse is peoples contenting themselves with what they have attained unto if they have gâ—tten any thing they are apt to set up their staves there and content themselves as if all were well this is the cause of the deadnesse of peoples hearts because every little sufficeth them if they have but any hope that they are of God and fear his name if they finde they have any thing in them they are apt to be secure and not to be earnest to grow in grace from day to day Now when this gets into a mans heart it will dead him presently therefore the Apostle when he perceived many of the Hebrews deaded their hearts this way he shakes them up Heb. 6. 1. Leaving the principles of the doctrine of Christ let us go on unto perfection As who should say Let us on on for shame unto perfection let us proceed further let us not ever be learning and never come to the knowledge of the truth let us not be ever laying a foundation and never building thereupon let us not be ever going about repentance and faith and the first principles of the Oracles of God and never come to perfection This is the effect of the Epistles of Peter that people should not content themselves with what they have but that they may grow and goe forward Desire the sincere milk of the Word that you may grow thereby 1 Pet. 2. 2. and grow in grace 2 Pet. 3. 18. He is beating upon this that no man should content himselfe with any measure already attained if he do his heart will be deaded and made dull and blockish to all goodnesse and this is another cause of the deadness of peoples hearts they are at a stay they are at a stand every man may be would be a good Christian and a childe of God and if he can get but any hope that he is a childe of God now he is safe and now he goeth dully and blockishly on if he can but hold there and if he hath any fears that he is not right then may be he begins to stir himselfe a little but as soon as ever he gets any hopes again that he is right he goeth on in a blockish manner and passeth over holy things otherwise then he ought to doe and then if any spurs come into his conscience and awaken him may be he stirs again till he gets up a little hope that his condition is good and then he falls off and grows as secure again as he was before and this deads the hearts of people I come now to the meanes how a man may be quickened and the first Means of quickning 1. Means is this If we would be quickened we must believe in the Lord Jesus Christ we must goe to him I speak now to good people if you would be quickned you must goe and fetch it from the Lord Jesus Christ he is a fountain of life opened unto all that come unto him I am come saith Christ that they might have life and that they might have it more abundantly John 10. 10. Christ is not only come to quicken the dead and raise them up that they may be alive towards God barely and nakedly but he came to make all his people lively that they should have more life and quickning and be more enlarged in grace he came not onely to work the thing but to work a growth and increase of it more and more Now if you would know how to come by this life in Christ Jesus the only way is to believe in Christ John 7. 38 He that believeth in me out of his belly shall flow Rivers of living water there shall be rivers of spiritual life in that man that shall never be drawn dry so then doe any of us stand sticking at this how shall we be quickned and shake off this deadness that is in us I say look up to Christ and labour truly and unfainedly to desire him and hunger and thirst after him if we did search after Christ wee should be quickned presently
there is no man is dead but he that hath no care to look after Christ and desire him if we would have Christ if our hearts be open to him if we doe but desire him and long for him if we have but these groanes and outgoings in our souls oh that I had but Christ shed abroad in my heart if I had him I should have life and quickning if I had him I should have right and title to all Gods heavenly comforts if our hearts did but goe up and down longing after Christ this is the way to attain to quickning Isa 55. 1. Ho every one that thirsteth come ye to the waters c. Come and ye shall have waters that shall never be dried up the want of faith is the cause of hardness of heart and of deadnesse as our Saviour Christ when he saw they were dead Matth. 16. he did upbraid them with unbeliefe if a man did but once believe if a man did but truly cast his soul upon God if he had but once his eyes opened to see the vanity of all other things to see the danger of sinne and iniquity the misery of all unregenerate people and to see the worth of Christ and the infinite goodnesse of God in Christ what an admirable pearl it is to enjoy him how it is better then life it selfe better then the whole world yea then thousands of worlds if a man did but see this and had his heart affected with this to be drawn to Christ and to have his heart and minde run after him to be possessed of him this is faith you that would know whether you have faith or no if you had all the faiths in the world you are infidels without this faith but if you have this faith you have true faith if you have a heart running after Christ minding him and longing for him and casting your soules upon him for all good accounting this your principal and total and main good and accordingly affecting this these are the works of faith and if you have these works you may be quickned believe in the Lord Jesus Christ set your hearts upon him and seek after him and you shall have all manner of good even life it self The second meanes is a careful learning of the Word of God preached Second means When the Corinâ—hians were marvellously blocked uâ— in their minds and hearts and were straightned in good things 2 Câ—r 6 12. mark what the Apostle saith v. 11. Our mâ—uth is â—pen to you c. as who should say in our Ministery there is abundance of grace abundance of life and largenesse of heart abundance of gracious things all manner of good things we bring with us in our Ministery peace and comfort and hope and all the promises of God and all the rich treasuâ—es of Jesus Christ we come with our armes full you are not straightned here but you are straightned in your 〈◊〉 bowels as who should say you may be enlarged sweetly by our Ministry wâ— deliver unto you abundance of grace and mercy and abundance of supply all those deadnesses and lockings up of heart in you would be healed by the Ministery of the Word so may I say if your hearts are locked up certainly it is for not taking what the Word offers if you would come hungerly and greedily to the Word of God with an heart desirous to be edified and instructed and to apply what the Word speaks to your souls certainly you shall here meet with abundance of grace and life for the Word is the Word of life and the Ministery of the Word is the Ministery of the Spirit of God and life so that the deadness of all people is meerly from their own bowels you are not straightned in us saith the Apostle no in thâ— Ministery of the Word is abundance of life The third meanes is A careful shunning of all those causes of deadness which we named formerly we must take heed of sin for if we give way to sinne it will dead the heart it will make a make a man shy of God and put a man to woful tasks and breâ—d loâ—hness to goe about duties it will make a man to have a guilty conscience and dead a man that way it will grieve the spirit of God and quench all the operations and sweet influences and gracious motions of the Spirit that the sweet livelinesse of his workings will be gone away if a man give way to sinne if he give way to the world or slackning in a godly course if a man give way to pride or vanity or any sin this will dead the heart a mans heart will presently be deaded if he give way to the Devil and to his temptations In particular you must take heed of niggardlinesse in Religion they that love quickning must labour for a frank and free spirit that will rather overdoe in Gods service then underdoe as long as a man hath a free heart he shall have a quickened heart therefore labour to preserve it doe as Philemon I knâ—w thou wilâ— dâ—e more than I say Paul knew he had a free spirit that if be commanded him a little he would doe more he would rather overdoe then underdoe our Saviour Christ calls for this free spirit Iâ— a man take thy coat give him thy cloak also rather overdoe then underdoe in any good thing have a free heart if God bid thee pray pray thrâ—e times five times a day rather then not often enough there be mâ—nâ— duties that God doth not set down how often and how frequent and hoâ— long now labour for a free spirit rather do twice as much then underdo Again Take heed of lownesse of Religion of taking up a low and base and mean kinde of Religion that will not reach the Kingdome of God there is a low kinde of Christianity that wil not be able to attain to salvation a low faith that doth not make a man to have his conversation in heaven a low repentance that reacheth not to mortification a low profession of Religion that comes not to the power of Godliness Prov. 15. 24. The way of life is above it is an high thing therefore take heed of low Religion for people think that any kinde of righteousness will serve turn if they have but a little Reformation and Religion they presently think this is godliness but let us take heed of this low Religion that will never do the deed Again We must take heed of want of Watchfulnesse we must set up a gracious and Christian watch in our hearts from day to day when the Lord had found fault with the Church of Sardis for being dead in the next words he bids them be watchful as who should say the want of this watchfulness and looking to your selves and having a care over your thoughts and aâ—fections lest you should be drawn aside the neglect of this is the cause of all deadness Again We must take heed of vanity as David saith Psal 119.
it is not only to make him go but to quicken him up to go we are all dull and careless and blockish now Motives serve to stir us up Eccles 12. the words of the wise are as goâ—ds to provoke and stir up people Well then The first motive shall be this to consider the woful ingredients 1. Motive of this sin of deadness the horrible sins that are contained in it what a compound of spiritual diseases are in this sin First There is a dulnesse and blockishnesse of mind dull and heavy to learn any thing that is good as it is said of the Jews Acts 28. 27. when a man hath an unteachable mind though he be never so long under the word of God it cannot strike into his heart and enter into his understanding his mind cannot â—eel the weight of divine truths take outward truths of profit and pleasure a man may lead him up and down with these truths he feels weight in these but for the word of God he hath no understanding in that may be he can tell what the Ministers say and talk of it but for the weight of divine reason the mind is blockish to this men are like to a blockish scholler that hath gone seven years to school and yet is not beyond the primmer so when a man shall sit so long under the Ministry of the word and yet be a stranger to it as if he had never heard of it he hears discourses of faith and can speak of it and talk of it of the letter of it as well as the best believer and yet is as blockish to go about it as can be what an horrible thing is this that the truth should come to a mans mind and a man should be dull to conceive it Secondly Another evil is awkness and averseness of heart listleseness to the wayes of Jesus Christ as Christ saith of the Jews Mat. 15. 8. their hearts cannot be pulled to that which is good their hearts are untoward and have no list or disposition that way even as if a man should go about a thing that he hath no heart to so people go about prayer and the hearing of the word as if they had no heart to it they have no heart to prayer they have no heart to think soundly of God and of their latter end they come to duties but their hearts are a thousand miles off Thirdly There is senselesness of conscience it is not tender of little sins it feels them not at all and as for great sins it feels them but a little may be peoples consciences find fault with them from day to day for doing what they do and tells them they ought not to do it but yet they will not leave their sins it tells them thus and thus they ought to do but it hath no power to make them do it may be it accuseth them but they are never the better peoples consciences are dull and blunt and have no force at all Fourthly For coldness and lukewarmness of affections the affections of a man are not set upon God they pray without affections and hear without affections the doctrine of eternal life doth not affect their hearts hatred of evil is cold and love of God and goodness is cold as Christ saith the love of many shall waxe cold and so their desires are cold and Matth. 24. languish and come to nothing we can find tears for other matters but not for our sins we can have our affections soon stirred when our selves and our own wills are crossed but God may be dishonoured a thousand wayes and we never grieved or moved at it so when we hear a fine story and carnal news this delights but when we hear the word of God the truth of God that concerns our eternal well doing we are not moved or affected at all with that Fifthly Another ingredient of this sin is the weakness and faintness of endeavours if people have any endeavours any kinde of putting themselves forth to that which is good it is with faintness as if they cared not whither they went about it yea or no as Solomon saith Prov. 13. 4. people desire mercy and pardon and would have hope and salvation and the Kingdom of God but will not be at the cost and charges they ought to be at for these things this is nothing but the deadnesse of our hearts Lastly That same dulness and drowsiness of the whole man though men be careful enough of outward things yet how careless are they of their souls were our hearts broken and contrite under these things we should be soon quickned as the Lord saith Isa 57. 15. I revâ—ve the spirit of the contrite one so God would revive us if we were sensible of these distempers of ours if we would humble our selves before God and plead to him for help he would help us but when we do not lay these distempers to heart and seek out to God for redress no marvel though we are dead and dull still well then is it so that there are so many horrible ingredients in this sin of deadness then how should we labour to fling it away and use all means to be quickned the Apostle being to disswade from following the will of the Gentiles he useth this very argument the abundance of the vile ingredients that is in the will of the Gentiles 1 Pet. 43. so you may see how the wise man disswades Prov. 26. 25. when he speaketh fair believe him not for there are seven abominations in his heart so let us think there is seven abominations yea seventy times seven abominations in this sin of deadness therefore let us look out that God may help us and quicken us and revive us in all our wayes The second motive is to consider that as long as we are dead we cannot 2. Motive pray Psal 80. 18. Lord quicken us and we will call upon thy name as who should say Lord we are not fit to pray and call upon thy name except thou quicken us therefore quicken us that we may call upon thee So Ministers cannot preach unless they be quickned as Dr. Ames tells a story of a godly man of France there was such cold preaching that he was fain to go out of the Town to sâ—t under a powerful Ministry therefore we cannot preach if we be dead the Scribes and Pharisees preached without Authority and life they were dead and therefore had no authority in their preaching but Christ preached with Authority if we were quickned we should be the better able to preach So again you are not able to hear unless you be quickned a dead heart may hear a thousand Sermons but what doth it work upon them even as good as nothing if Paul or Apollos or an Angel from heaven should preach to us unless God quicken us all is nothing nay Christ tells us that his own Ministry and Johns Ministry there were not two such in all the world again yet
not shaâ—â— off this dâ—â—dness and careleseness and heartleseness to that which is good as it is with a man that hath a consumption upon his body he is so far from growing that he rather pines away he waxeth more and more faint and groweth dâ—ader and waxeth neerer to his end he pines away so when a man is dead though not quite dead his heart is deaded he doth pine away as the Prophet saith Ezek. 33. 10. if we pine away how shall we do oâ— yet thus it is 〈◊〉 man hath a dead heart he doth pine away I and again how is it possible for a man whose heart is dead to prayer and he hath no affections to 〈◊〉 which is good if there be any opportunity to that which is good he hangs off how can this man doe otherwise but wax worse and worse for he wants that which should work out sin if it be a springing water it will work out the mud but if it be a standing water it will grow thicker and thicker and will be noysome so if the body be alive though it be never so full of ill humours if it be lively nature will work them out but if the pangs of death be upon a man every disease and distemper gets the victory his nature cannot work it out now so it is with a man that hath a dead heart he cannot work out the corruption that daily bubbles up in his heart as Eli though he had never so many corruptions he had no heart to root them out 't is true he reproved his sons but it was to no purpose as good never a whit as never the better so when Solomon was grown dead and had lost his former life of grace afterwards when corruption grew in his heart he could not work it out for when God had chosen Jeroboam to be put in his room though Solomon knew that it was of God and he set him up to be King yet he could not work out this corruption but his heart to his dying day rose up against Jeroboam and he sought to kill him he wanted the life of grace he had before and sin got up and he could not work it out soundly to his dying day Now is not this a most grievous thing the very consideration of this how should it provoke us to shake off this deadness Can that body do well that hath lost his expulsive faculty when distempers arise it cannot expell them it must needs be the destruction of the body so when the life of the soul is either in part or wholly taken away how can he work out his corruptions and distempers that daily arise in him we have need of grace and life and quickning we are tempted every day and the corruptions that dwell in us are ever boyling up Now if we have not the expulsive faculty to purge them out the heart must needs be in a woful condition Sixthly This sin of deadness in some sense is worse then any other sin 6. Motive and that in six respects First Other sins for the most part are in one part of a man as drunkenness is in the appetite and covetousness is in the concupiscible faculty and pride and ostentation is in the heart and ignorance is in the minde but deadness is in all the whole man as it is with a languishing disease other diseases one may be in the head another in the neck another in the back but a Consumption runs over all the whole man So it is with deadness as it was with the Church of Lâ—odicea when they were grown dead and careless he chargeth them that they were dead all over Thou art poor and blind and miserable and naked this heaps all miseries upon a man Rev. 3. such a man is like unto Judah From the crown of the head to the sole of the foot there was no sound part Isa 1. 6. It is a general disease it is like the deluge that drowned the whole world it drowns the whole man I confesse drunkenness and adultery and such particular sinnes may kill and damn a man but I say by accident deadness is worse then they 't is true drunkennesse and adultery and prophanesse are worse but why are they worse but because they have this deadnesse too but if they could be taken alone and a man might have a living heart towards God otherwise they should not be worse then deadness Secondly Other sins are against one commandement of God or two or so but this deadnesse is against all the commandements of God it is a sin against prayer for we should pray with life it is a sin against hearing for we should hear with life it is a sin against the Sabbath for we should keep it with delight it is a sin against all the Ordinances of God for we should come to them all with life and affection Suppose a servant his Master should bid him do a thing he bids him goe to one place he goes to another he goes drinks and swills another servant he goes about that his Mr. bids him but whatsoever his Mr. bids him do he goes about it slothfully and by halfs this servant is a worse servant then the other why because thiâ— servant offends in all the business he hath to do whatsoever his Mr. sets him about he marrs it and doth it to halfs So deadness of heart it disables a man to every duty to whatsoever God requires of a man and this is one of the reasons why he that breaks one of the commandements of God is said to break them all Iam. 2. 10 11. Why because he deads his heart a man that gives way to sin against any one commandement deads his heart to all and so by reason of that deadness he becoms guitlty of all Thirdly Other sins are not so deep in the soul but this deadness is deeper then all a man will be willinger to lay down any sin then deadness and to take up any duty then quickning a man had rather do any thing if he may do it without life if the bare hearing praying and profession will serve turn may be he will do that but to do all with life this the heart is loth to come to when it comes to lay out all the strength and vigour of the whole man upon God the heart cannot abide this Judah was content to turn to God but to do it with life this they would not do Jer. 3. 10. Treacherous Judah hath not turned to me with the whole heart c. He doth not deny but they turned unto him but they would not do it with their whole heart with life with all their power and strength thus they did not turn unto him As it was with the Ruler in the Gospel he was content to observe the commandements of God not to murther not to commit adultery not to steal not to swear All these have I observed from Matth. 19. my youth saith he but when Christ came
for bables how earnest should we be for these precious jewels Thirdly Consider the worth of these things the worth of the Kingdome of Heaven the worth of eternal life the worth of the Gospel the worth of prayer and all Gods holy Ordinances are they such poor beggarly trifles that we follow them with such a slender pursuit are they such beggarly commodities that they are not worth the looking after Certainly Heaven may justly challenge our best desires our best affections our best pains and endeavours and the best and flower of all our parts and learning as the Church saith Cant. 7. 9. My beloved is sweet so our beloved is sweet sweet things goe down pleasantly so how should the word be and prayer be how sweet should all the things of our beloved be they should goe sweetly down nothing should delight us more When Solomon set up his Throne it is said that he laid out the best gold upon it so if we would have the crown of life we must lay out our best parts and affections and endeavours upon it how sweet should the calling upon God and the going to Gods house be what a shame is it that when such heavenly things such precious jewels are to be had people will not come to them whereas these things should be the sweetest things in the world if we were carefull of the good of our soules and were affected with Heaven and heavenly things as we ought to be we should be tender of this how should we take heed of pride and covetousness and any thing that should hinder us of so great salvation Fourthly Consider if we be quickned nothing will be hard all the difficulty of Religion is over if a man be quickned for nothing is hard to a willing minde when a mans heart and soule is set upon it nothing is hard as the Apostle saith to him that loves God His commandements are 1 John â— not grievous all the difficulty that we cannot pray and hold our hearts to the Word and overcome our corruptions all lieth in the deadnesse of our hearts if we would have mastery over our corruptions if our hearts be dead we must look for the more toyle as Solomon saith If the iron be blunt if a man doth not sharpen the edge he had need put the more strength to it Eccles 10. 10. So when a mans hâ—art is dull and dead there is the more difficulty in the overcoming of any lust in the doing of any good duty every thing comes hardly off Now when a mans heart is quickned it is like oyle to the wheele it makes it goe easie when a mans heart is quickned up towards God what is it but that man can do Fifthly Consider If we be quickned we shall hae a great deale of peace and joy and comfort I may say as the Church in another case Revive us again O Lord and we shall rejoyce in thee Psal 85. 6. So I say if we were revived if God did quicken our hearts if we were earnest with him to do it and we could once attain unto it we should rejoyce in God those that follow God with an earnest heart they have those joyes which no other can intermeddle with God gives them unknown comfort unknown peace and unknown support the more a man followes after God the more he shall partake of God a man shall have joy unspeakable and glorious Sixthly We should make all heaven to rejoyce when the Father had his prodigal Son come to him that was before dead and was now alive saith he It is meet we should be glad Luke 15. 32. So when any poor creature that was dead before to all goodness is now made alive and is quickned up in all the wayes of God it is even meet that there should be mirth in Heaven that the Angels in Heaven should rejoyce whereas if a man go on in Gods service dully and blockishly it is as vinegar to the teeth and smoak to the eys and the heavens are sad over us Seventhly If we were quickned we should not only do our selves good but we should do others good too we should be earnest to do it there is an excellent place for this in the story of David David being marvellously quickned just as he came from Gath there met him 400 poor destitute and afflicted men and presently he made the 34 Psalm wherein he saith O come and taste and see how good the Lord is blessed are they that trust in the Lord presently he calls upon them to be quickned also So Paul when he was quickned up himself though he were before the Judge and went upon life and death yet he regarded not that but he laboured to quicken Agrippa too insomuch that he made him to cry out Thou perswadest me almost to become a Christian and he would not leave him there but saith he I would not that thou only but that all that do hear me this day were not only almost but altogether Acts 26. such as I am excepting these bonds O thought he that all this company were but acquainted with that I feel and finde a quickned heart will labour and strive to do good unto others REV. 3. 2. Watch therefore and strengthen the things that remain that are ready to die c. WE told you this Epistle contained three things First a Reproof of the most of them in that Church for their grievous sins Secondly Remedy to cure them of those sins Thirdly A Commendation of certain vertues in those persons that were not carried away with the iniquities of those times The Reproof we have spoken of already and now we are come to the second part and that is the Remedy for when Christ doth reprove them he doth it not for ill will but for their good and therefore he gives them good directions The Remedies he gives this Church are five The first is Be w 〈…〉 full as who should say This is the reason you goe Five Remedies given the Church down the wind and want life and are dead and dull in Religion because you are not watchful The second Direction is Strengthen the things that remain as who should say if you would be careful to fortifie those good things that are in you you may stand out against these temptations a little grace will go a great way if it be well managed Now he doth urge this direction three wayes First because these things they have are but remainders they had a great deal more once Strengthen the things that do remain as who should say all is even almost quite gone you had a great deal more zeal and forwardnesse but what you have now is but the remainders and the leavings therefore it is high time to look about you Secondly Because even those remainders were almost gone too Stengthen thâ— thingâ— that remain that are ready to die as who should say they will be gone too if you bestir not your selves and look well
interrupt us therefore we had need be watchful against him Again We should watch after the duty that we may not lose the fruit and benefit of it most people when they have been at the Ordinances of God are as if they had not been there when they have been at prayer as far from power against sin and drawing mercy down from heaven as if See more of this in the Sermons upon 2 Tim. 4. 5. they had never been down upon their knees Thirdly It is good to watch in regard of God First Sometimes God comes with motions and draws nearer to us then he doth at other times therefore now we had need take hold of them Isa 55. 6. call ye upon him while he is neer as who should say sometimes God is neerer then at other times O now have your eyes in your heads and let not God go but make use of this if ever God speaks to our souls or open our eyes let us make use of these things and be up and a doing lest they slip away from us Secondly Sometimes God doth extraordinarily help us and give us extraordinary favours let us watch those favours for then the Divel is most busie when God doth any notable thing for us when he gives us peace or joy or comforts or power against sin or whatsoever it be then Satan is most busie so soon as Christ had that extraordinary favour from his Father to be owned from heaven before all the standers by This is my beloved son c. Matth. 3. 17. The next newes we hear of he had a terrible assault by Satan when God had shewed great favour to Saint Paul in wraping him up into the third Heaven the next thing he met with was Satan to buffet him Thirdly Sometime God doth punish us and afflict us now how should we watch to get good by our afflictions This is the reason that afflictions and crosses and distresses are so often among us and do no good it is for â—ant of watchfulness Is it so that it is good to watch Then how may we lament the horrible Vse 1 neglect of this duty I speak not to drunkards and prophane persons no wonder though they doe not watch neither doe I speak to the common sort of Christians that content themselves with civility and fair carriage but I speak to those that are of the better sort how horribly is this duty laid aside this is the reason of the want of grace and that people go down the wind and that there are so many Apostates and Decliners and this is the reason that so many become very unsavoury and unfruitful in their lives the reason is because they do not watch what drowsie thoughts have we to be delivered from the wrath of God what lumpish heartlesse care have we to doe good duties This is the reason of the vanity of our minds and the hardness of our hearts and that so little good is done by preaching among us because people doe not watch When you sow your corn you set hullers to drive away the fowls so why doe you not set up hullers a watch over your own hearts that so if temptations come to pick away the Word and the benefit of it you may resist them how should we labour to hide the Word in our hearts that it may do us good The second Use is to exhort us all to take up this duty of watchfulnesse Vse 2 nay to watch in all things as the Apostle speaks 2 Tim. 4 5. to watch in our eating and drinking that we may not eat and drink our bane to watch in company that if they be good we may get good by them if evill we may get no hurt from them we should watch in good duties for we shall meet with the Devil there too every one that hath the fear of God before his eyes whatsoever grace he hath he should watch over it whatsoever good work he hath to doe he should watch that he may goe on in it for watchfulnesse is an helpfull duty watch and pray it is helpful to prayer and so for all other duties it is a duty destinated to another duty so that we can doe no other duty without watchfulnesse therefore we had need to watch First Considâ—r the misery of them that doe not watch they must needs decline and wax worse and worse you see the Church of Sardis here for want of watchfulness grew dead nay the very good things in her were ready to die Secondly Consider the good of watchfulnesse if we watch we shall be satisfied with grace if we have grace we shall increase it Prov. 20. 13. Slothfulness keeps a man in poverty but he that openeth his eye shall be satisfied with bread It is true as in outward things so in spiritual things let a man be drowsie and slothful he shall be a poor man and a beggar and shall have nothing to shew for eternal life but if thou wilt open thine eâ—es and look about thee thou shalt be satisfied with bread with the bread of life with the image of God with righteousness and holiness the more thou watchest the more abundantly will God bless thee Thirdly Consider that men in their outward callings are watchful the shepherds watch their flocks and the husbandman his seasons when to sow and when to reap his corne when to sell it and when to buy it how much more should we for the good of our souls Fourthly We should consider the examples of Gods Saints David he Psal 119. 92. watched at midnight I will arise and praise thee he would rise out of his bed in the night and pour out his heart before God and bless God for his goodness he would not doe it in his bed but he would goe out of his bed and doe it by his bedside upon his knees how should this stir us up to watchfulnesse Now I come to the second Remedy and that is to strengthen the things that 2. Remedy remain and the rather because they are but remainders and ready to die and their deeds are not perfect before God These words are diversly interpreted by Divines some understand them personally Strengthen those persons that remain as if he should say to the Angel of the Church Thy people are generally cold and dead and drowsie there is hardly any life in them now those that do remain strengthen them that they may be awakened they are ready to die there are hardly any of thy hearers that are upright and sincere before God therefore strengthen them thus Pareus and many others interpret it and this is a very good sense for a Minister is bound to strengthen all his people if any be drowsie to awaken them if any be dead to quicken them and the Lord complains against Ministers when they doe not doe thus Ezek. 3. 4. The diseased have they not strengthened c. But then there is another Exposition of these words given by Divines
the strength of the arm will take away that though the bias be never so strong as long as the strength of the arm lasts the bias goeth according to the strength of the arm when the strength of the arm is gone then the bias begins to sway it So if a man have strength it will swallow up the bias of temptations but when a man hath no strength then the bias of temptations carries him away then the world bows him then pleasure and his natural inclination sways him this way and that way whereas if a man had strength he might resist temptations 1 Cor. 15. 58. be stedfast and unmoveable abounding in the work of the Lord that is if you were strong you would be unmoveable and abound in the work of the Lord all the world could not withdraw you from the work of the Lord for all temptations you would abound in good things what inâ—inite need have we to resist temptations none of us can arrive at heaven unless we be able to go through thick and thin and a world of temptations blessed is the man that endures temptations he shall have enough of them and happy is the man that can endure them and overcome them if we be not strong if we have not this spiritual might what shall become of us if we have not strong love to the truth we shall be hooked away from it if we have not strong love to obedience we shall be disobedient if we have not strong love to the wayes of God we shall be pulled away from them by force of temptations Fourthly Without strength if we should chance to fall we cannot get 4. Reas James 3. 2. up again what man is there that falls not in many things we offend all how often doth the godly man fall into sin through weakness and infirmity and ignorance and sometimes in a worse manner now if he have spiritual strength in him then he may rise up again if he hath a strong relation to God in Jesus Christ that cannot be broken then he may get up again as the body if it hath abundance of sores and blains and divers diseases and distempers upon it yet as long as the strength of nature lasts it may work them out again if you give this man Physick as long as the strength of nature lasts Physick may do him good but if the strength of nature be gone the disease will overcome him it will be his death so it is with a Christian as long as there is any spiritual strength in him it will work out corruption if a man have strong relation to God strong interest in Christ strong apprehension of the evil of sin and of the goodness of Gods wayes strong fear of God and a strong judgement these will work out any sin and corruption but if he hath not these he can never get up again as the Apostle saith Heb. 12. 12 13. lift up the hands that hang down and the feeble knees and make strait paths for your feet c. as who should say if you will strengthen your feeble knees then though they be lame they will rather be healed then turned out of the way but if you let your feeble knees be weak still then if you have any lameness or any distemper you will be turned out of the way but if you strengthen your feeble knees when you have been lame and have any distemper you will rather be healed then turned out of the way You shall see when Israel were without the true God and were distempered they were Idolators and all manner of wickedness was grown upon them now when God would have Asa purge out these abuses see how he calls upon him 2 Chron. 15. 7. be strong c. now in the words following we may see Asa did strengthen himself and reformed all the abuses and set up the worship of God and went on admirably in that work now he had gotten strength Lastly If we have not strength we can never do any thing God bids us 5. Reas with ease but if we have strength we may not only do what God bids us but do it with ease as when a man hath a strong memory he can get two or three leafes by heart with ease he hath it presently another that hath a weak memory will be conning and conning it I know not how long and as fast as he remembers one thing he forgets another he hath much ado to get it so if a man have a strong judgement and understanding though he meet with an hard word or passage he will understand it and pick out the meaning whereas one of a weak understanding may be studying all the dayes of his life and yet never apprehend it so when a man hath got spiritual strength he can do what God bids him do and leave what God bids him leave with ease he may pray and humble and deny himself with ease and lay those lusts aside which before he had as live have parted with his blood as parted with them when a man is strong in his love to God and strong in the consideration of Gods goodness and mercy he can do these things with ease my yoak is easie saith Christ and my burthen is Matth. 11. 30. light whereas to a natural man it is the heaviest yoak and burthen in the world for a man to be tied to abstain from all vanity from all vile passions and inordinate affections from all sinful pleasures and covetous desires it is a burthen intollerable for a natural man it is because of his weakness but now a gracious heart that hath gotten spiritual strength can do it and do it with ease The first Use is to condemn those that have no strength at all that are Vse 1 not capable of this Exhortation we cannot say strengthen the good things that are in you because they have no good things in them at all they have nothing of saving grace and of the covenant of life wrought in themâ— they have nothing but the common graces that may be in a reprobate as Paul saith Rom. 8. 7. of the carnal mind it is not subject to the Law of God neither indeed can be it cannot be subject there is no strength of grace there is strength enough but it is let out upon the world may be they have strong parts and gifts but there is no strength to this duty to be subject to the Law of God he is not able to do it as Christ saith of the corrupt Matth. 7. 18. tree it cannot bring forth good fruit it hath as much strength to suck from the earth and to bud and blossome and bring forth fruit and as much fruit as a good tree but it cannot bring forth good fruit so a natural man thinks as much and speaks as much and eats and drinks and sleeps as much as a godly man doth and goes about the business of his calling and hearts the word of God may
strong in the works of God to the pleasing of God and hatred of evill and opposing of all the wayes of the flesh as David saith Psalm 119. 10. I have sought thee with my whole heart We should doe thus you may see this in wicked men when their hearts are absolutely set to do evil how doe they goe through difficulties nothing shall hinder them how wonderfully did Saul persecute David over hills and dales and caves of the earth over rocks and craggy places if he had not been furious and mad he could not have followed him in such places nay he spurned against conscience God met with him oftentimes and infatuated his counsels which could not but be as hedges in his way but he broke over all Whence was this his Will was absolutely set 1 Sam. 23. 23. he was resolved if David were to be found under the copes of heaven he would have him so if our hearts our wills were absolutely set to finde God and his grace if we would say if Christ be to be found we will have him if he be in Heaven or Earth we will have him we will run over all ordinances and duties what sin will we not leave what course will we not take if he be to be found we will have him A man might go through any difficulty if his Will were absolute the Will is a strong faculty it hath the command over the whole man the mind thinks and the heart intends and the affections stir and the tongue speaks and the foot walks and the hand works but the Will sways all nay if a mans appetite be to a thing yet if he will not doe it he may refrain it the Will is the strongest faculty in a man as soon as we heare the Prodigal had a Will to goe to his Father the next newes we hear he did goe I will arise and goe to my Father and now nothing could stay him if our Wills were set earnestly towards God that we would serve him and obey him and would not be carried away with our lusts what a deal of strength would this help us with we should be strong to trample Satan under our feet and mortifie our lusts and this is the reason God accepts the Will above all if there be a willing mind God accepts it nay not only accepts it but rewards it also 1 Cor. 9. 19. If I doe it willingly I have my reward The Will is the strongest faculty God knows if he hath a mans will he hath all that ever a man can do he hath all his power nay he hath more then his power the will is able to go beyond a mans power as it is said of the Macedonians 2 Cor. 8. 3. they did to their power and beyond their power the will is a mighty strong thing therefore if we will be strong in the Lord let us labour for strong wills Thirdly Let us labour for sound affections that our affections may be conversant about God and all his holy laws and commandments which way a mans affections run so they run mightily that way a mans strength runs as the Prophet saith Isa 63. 15. look down from heaven where is thy zeal and thy â—â—rength that is when God is zealous for his peoples good he puts forth his strength for their defence therefore the Prophet cries Lord where is thy zeal and thy strength so we may say where is our zeal to God and against sin where is our zeal for good duties for heavenly-mindedness and the spreading of the Gospel and doing good in our places if we were but zealous and earnest in our affections we should not go so dully and faintly in the wayes of God as we do it would make us strong we see how strongly men follow after the world when they are zealous for the world so if we were earnest after God we should be strongly carried after him Secondly If we would get strength let us labour to believe for when a man hath once gotten faith now though he be never so weak he may say God is my strength Psal 73. 26. A man that hath gotten this faith may say as David Psal 71. 16 I will go in the strength of the Lord I will go to prayer to the word to the Sacrament I will go about my calling when I am put upon my business I will go in the strength of the Lord to do it if this man wants strength he goes and even borrows strength from heaven Heb. 11. 34. by faith of weak they became strong as the rivers that watered Paradise their heads and springs were out of Paradise so though there be streams of mercy and grace and power and love communicated to us yet the heads of these are out of us Christ is the head from which we must fetch all I can do all things saith Paul through Christ that strengthneth me Phil. 4. 13. I can do all things you will say this is to brag and boast alas no I can do nothing it is Christ that strengthneth me like the Ivy that creeps up by the wall so a Christian creeps up by Christ there lies all our strength therefore all our care should be to believe to get off from our own bottoms a true Christian is never so weak as when he will be himself when he goes about actions himself if he would let Christ do all and he only take that course Christ bids him and never go his own way to work he were a strong man Isa 30. 7. It is your strength to sit sâ—ill the children of Israel were so busie to help themselves they would to Egypt and they should help them saith God you shall never have help this way your strength is to sit still and wait upon God and trust in him so I say then is a true Christian weak when he departs from Christ and doth not keep close to him suppose a man should be in misery there be but two wayes to help him the one is by himself the other is by Christ now suppose a man were in such a straight that he must be delivered in a quarter of an hour or else he is undone shall a man go to prayer now or to his own strength to prayer if it were for a mans life now when a man goes to his own strength and parts this weakens him we should do every thing better if we would go to Christ and set our hearts upon him if we would use the means but hang upon God this were our strength Thirdly We should fly all occasions of evil may be a child can contain it self from the dug when it is newly weaned so long as it comes not near it but when the child seeth the dug now the fancy runs upon the dug again and now it cries for the dug again it is because it is not perfectly weaned if it were perfectly weaned though it saw the dug it would not look after it so we are not perfectly weaned from
of the word then any other others may see the word and yet continue in sin still but a godly man shall see that in the word that he â—ares not live in any sin for a thousand worlds So for the Sacrament he seeth more then a natural man a natural man seeth nothing in the Sacrament but he may come to it as he doth come to it he may live in his sins still he sees nothing in the Sacrament he doth not see that he eats and drinks his own damnation if he come unworthily but a childe of God seeth that in the Sacrament that he dares not come unpreparedly and unworthily by any meanes he seeth that in the Sacrament that requires preparation and worthinesse so for sin he seeth that in sin that he dares not goe on in it he will rather die at stake rather then doe as the world doth though through weakness and want of cautelousnesse sin may get great advantage against him yet it shall never bear him down and the unction keeps him that he dares not lay the reins upon his neck This is one thing shall ever remain in a child of God and this appears by two things First by this That if ever the Devil get a childe of God to commit sin he cannot carry it away as others doe but it makes the heart bleed and wounds the conscience he seeth such things in yielding to sin and giving way to the Devil I speak of known sâ—ns the unction doth so wound him that he cannot carry it as others doe if he tell a lye he cannot bear it as the wicked can doe they can be merry and joviâ—l and carry it away it never troubles them but where this unction is it lies heavy upon the soul as thâ— Prophet David had this unction in the midst of all his falling into adultery for you may see for all he lived ten months in the sin before he came to thorough repentance 't is true he did so yet all this while he had this unction for so himselfe confesseth Psalm 51. Mâ— sin â—ever before me Though he never sought to God soundly and thoroughly for ten months together yet still good things were in him his â—â—ns were ever before him it did haunt him as a ghost and wound his conscience his unction did shew him what a beast am I what a wretch what have I done Secondly It appeares too by this That a childe of God though he hath sinned never so much yet he cannot stand it out but let him be soundly dealt with he is not able to hold out but he must submit to the Lord it is a signe this unction is in him for he seeth Gods Word his displeasure his grace and goodnesse a childe of God may be horribly peevish and horribly transported in this fashion to the dishonour of God and opening of the mouths of the ungodly but come and deal with him shew him his sins he is not able to maintain bucklers against it he seeth that in your reproof which will burst all his bones and make him stoop and fling away his sins and cast away his disguisements as it was with David when Nâ—than came to him O saith he I have sinned he resented presently the unction made him see that in Nathans Sermon that he was not able to hold out any longer but now his soule bleeds and melts within him so when a childe of God comes to the word and heares his sins reproved he cannot carry himselfe as the wicked doe they can heare the word and keep their sins still but a child of God hath an unction and when the word doth discover his sins to him he cannot hold up his hand against God but he must fall down and bow before him Secondly There shall ever remain in a childe of God lusting against every known sin there will be ever in a childe of God both before and after the committing of known sins lusting against the flesh the sanctified parâ— will lust against the unsanctified he shall never sin with an whole will and full consent as the Apostle speaks Gal. 5. 17. The flesh lusteth against the spirit and the spirit against the flesh c. There is a spiritual will in a child of God that will ever lust against the carnal will so that a man cannot commit sin with his whole will as a wicked man doth as Paul saith Rom. 7. 25. He did not sin with all his soule with all his heart his mind was for God the spiritual part of his will was against his sin I find another law in my members rebelling against the law of my minde c. He did not sin with all his will for he had another law in his heart rebelling against the law of sin and death therefore the Apostle saith 1 John 5. 18. Whatsoever is borne of God sinneth not that is he cannot sin with his free will with his whole consent I will make this appear by five things that a child of God can never sin with his whole will First Because he never sins but it is against his standing purpose and resolution A childe of God cannot sin with his whole will and determination in himselfe a childe of God hath a purpose never to sin against God by using all manner of wayes by striving praying labouring endeavouring comming to all Gods Ordinances and taking all courses to resist sin he hath this purpose a wicked man now hath no purpose not to sin but he hath a secret purpose to sin a Drunkard hath a purpose when he meets with his companions to goe to the Alehouse and drink with them and a covetous man hath a secret purpose to be worldly so let a man be a vain and an evill companion he will not give over his company-keeping they are his friends and he will converse with them tell him he must converse with the Saints of God he will not he hath a secret purpose to the contrary but if a childe of God sin it is against his purpose he hath a standing purpose not to sin Psalm 119. 27. Psal 39. 1. Psal 101. 3. So I will never forget thy precepts I will consider thy testimonies and I will turn my feet unto thy wayes There are abundance of places of Scripture that shew that a childe of God ever takes up an absolute purpose concerning holinesse and godlinesse of life and conversation Now if a child of God be born down at any time it is against the purpose of his heart which is a signe that he doth not sin with his whole will for if a mans will were absolutely set upon wicked courses then he would have a purpose and resolution to live in them but a childe of God hath alwayes a purpose to doe the contrary and to walk in Gods wayes Secondly Because a child of God never sins but it is against the study and composure of his heart it is against his course against the frame he composeth to himselfe
which is that he may not sin against God but that he is borne down with sin Psal 119. 112. I have inclined my heart to keep thy statutes alwayes even to the end He had a study and composure in his soule to keep Gods statutes and to keep them alwayes even to the end therefore whensoever David sinned it was not with his whole will for he sinned against the study and composure of his heart Thirdly A childe of God never sins but there is something or other that breaks the fulnesse of the voluntariness of it as for example if a childe of God sins sometimes it is out of ignorance he doth not know that he offends God if he did he would not doe it for a world Now ignorance doth lessen the voluntarinesse of a thing a man in ignorance may doe a thing which he would not have done if he had known it therefore when a childe of God sinnes in ignorance his will is not with it Again If he sin against knowldge at any time then it is through inconsideratenesse it is in his haste you know inconsideratenesse doth lessen the will mightily a man may in haste doe a thing which when he comes to think of he would rather have cut off his right arm then have done it therefore this is an argument that all his will was not in the committing of the sin because he did not consider of it he did not doe it deliberately Psal 116. 11. In my haste I said all men are lyars in my haste I said I am cut off from thy presence Again If he he doe it with more deliberation yet there is something still that doth lessen the will there be grievous and violent passions Now violent passions doe exceedingly take away the will a man in passion will doe things that his will is absolutely against a man will stab his dearest friend in fâ—râ— and â—aâ—lion as when David murdered Vriah it was meerly out of passion thâ— pâ—â—ion of shame lest his sin should come out to the dishonour of God and the shame of his Kingdome and Crown he was overwhelmed with shame and fear of the disgrace of his sins and in fear he did doe it So Peter was in fear when he denied his Master in fear that he should be put to death when at the same time I dare say many qualms came over his heart O that I were not here O that I were not put to this So when Jonâ—â— ran away from God it was in a passion Again Suppose that passion be down yet something or other there will be still that will lessen the will as violent temptations and impulsions to sin when a man himself at the same time hath a great act of his will to resist these temptations and impulsions to sin when a man at the same time hath a great act of his will to resist these temptations but the temptations are greater and so he is born down but here is not all the will for he would not do it a wicked man may have reluctancy and resistance against sin in his conscience but a godly man his will is against it Fourthly A child of God can never be brought so low as to make a trade of sin He that committeth sin is of the Divel 1 Joh. 3. 8. that is he that committeth sin by way of trade now this cannot be in a child of God he is of the Divel that makes a trade of sin a child of God his course is to the contrary it is his trade to cleanse himself and purifie his heart by faith from day to day if he be impatient he cannot make a practice of it a child of God cannot sin for he is sanctified Psal 119. 1. 2. they do no wicked thing c. This is by way of trade and occupation a child of God doth never sin in that fashion therefore it is certain his full will is not to sin for if his whole will were after sin he would go on in it and live in it and make a practice of it but he dares not nor will not make a practice of it Fifthly A child of God doth never so sin but he hath an aptness in him to rise again a child of God hath a greater aptness to rise again and repent and love God again he hath a gracious heavenly aptness above all other men in the world let him sin never so much let his fall be never so great there will be this aptness left and it shall remain in him continually and this is an evident sign he never sinned with his whole will for if he did sin with his whole will he would be as unapt to repent as if he had never been converted as Solomon saith Prov. 9. 8. As who should say a wise man is apt to take a rebuke he is apt to take it in good part he will take it humbly and obediently if he be a wise man and this is a sign his will is not absolutely set upon folly but if you tell him you have played the fool and dealt unadvisedly why would you be overtaken with such a corruption you have provoked God c. he will love you for it he hath an aptness so to do and this aptness shall ever remain and this is another good thing remaining in the children of God that is a lusting against sinne Thirdly Another thing is for ever to have a tender disposition to look after God and to have an eye to God this shall never be taken away quitâ— and clean as you may see in Jonah though he had run away from God in that lamentable manner yet saith he I will look towards thy Temple his thoughts were there his mind was to have Gods love his goodness and countenance to shine upon him he must have an eye to that above all things in the world but you will say affliction made him do that he was now in the Whales belly but you may see he looked upon God before he was in the Whales belly for when the Mariners asked him what he was saith he I am an Hebrew that fears God and as a proof of this fear you may see how he submitted to God I have run away from God saith he he confessed his sin and took shame to himself and submitted himself to be flung into the Sea that God might have glory by his drowning if he would So that all was not drowned in him now that this disposition remaines appears by five things First Though a child of God should grow to never so sluggish a pace in Religion that all his vigour in prayer is gone he hath not the affection and heart in good duties that once he had he is lumpish and untoward yet in the midst of all these distempers he cannot lie down to this but he hath abundance of heaves to God to quicken him again as David saith Psalm 119. 25. My soule cleaveth unto the dust O quicken thou me according to thy word
in the sight of men for that is nothing but perfect in the sight of God before God Fourthly That the Lord Jesus searcheth whither they be so or no. Fifthly Upon due search he finds it out many times not onely in particular persons but in particular Churches as we see here in the Church of Sardis that their works are not so For the first of these That the second Covenant requires works we see Observat 1. The second Covenant requires works here that the Lord Jesus looks for works in the Church of Sardis that were in covenant with him 't is true there is this difference between the two Covenants the first covenant requires works as the condition of it He that doth them shall live in them Gal. 3. 12. The doers of the Law shall be blessed Rom. 2. 13. Therefore it is called the covenant of works and that in two senses First In that works are the condition of it Secondly In that it is left unto man God gives onely a power not to sin if so be that man will but he doth not give the will Now the second covenant is not a covenant of works the condition of it is not works but the condition of it is faith The just shall live by faith Rom. 1. 17. Therefore it is called a covenant of grace and that in two respects opposite to the former not onely in regard that these works are done by another and so nothing is required of the party justified but onely faith for his justification but also because though the covenant of grace require works yet God doth not expect a man should doe any thing of himself but it is by grace we are saved by grace through faith and not of our selves it is the gift of God I say the second covenant is a covenant of grace and yet it requires works And works are here necessary First by necessity of presence for though faith be the condition yet it is such a faith as hath necessarily good works together present with it as the Apostle speaks Faith if it have not works is dead Jam. 2. 17. Good works they are inseparably joyned together with true faith for as the body without the spirit is dead so faith without works is dead also not as though works were the essential forme of true faith but the nature of faith if it be true is such as doth necessarily cause good works to accompany with it They are necessary by necessity of inseparable effects good works are not onely present together with faith but they are so present as that they doe flow from faith God hath required such a faith in the covenant of grace as doth produce good works they are not onely inseparable from faith but thus inseparable that true faith must needs produce them He that hath this hope purifies himselfe as he is pure 1 John 3. 3. That is He that hath this faith he sets down faith by the effect hope and sets it down by another effect it must needs purifie it makes that man purifie himself as Christ is pure So Christ having exhorted them to believe having raised up their minds to believe the things that are above Lay up your treasure in Heaven Mat. 6. 20. in the next verse he shews this will have the effect of all manner of good works For where your treasure is there will your hearts be also it will draw up your hearts and make you heavenly-minded and make you seek the things that are above where your treasure is there will your hearts be also So likewise we may see Heb. 11. thorow the whole chapter what abundance of effects are set down of true saving faith By faith Abel offered sacrifice to God By faith Noah being warned of God obeyed God and did the things that God commanded verse 7. And so by faith Abraham when he was called yielded to God So by faith believers wrought righteousness and did wonderfull things subdued Kingdomes c. They were able to work wonderful effects so that when a man hath not works when he doth not obey God through the power of faith he hath not faith it self Thirdly Good works are necessary by necessity of signs they are not only to be in a Believer as effects but as proofs of his faith â—or a man must justifie his faith by his works they are signes and proofs whereby he may know whether his faith be true and of the right stamp oâ— no for if a mans faith be a lively faith a faith that doth justifie though in the act of justiâ—ication it be alone yet in existency it is not alone but it hath good â—orks together with it as signs and marks of the same as 1 John 1. 6. If we say we have fellowship with him and walk in darkness we lye and 〈◊〉 not the truth Hereby we may know that we are deceived we may think we have saith and so fellowship together with him yet if we walk in darknesse we may know we lye for this could not be if we had fellowship with God So 1 John 2. 4. He that saâ— I know him and keepeth not his commandements is a lyar If a man should once think that he knows God with the knowledge of faith and yet keeps not the commandements of God by this very thing he may know that he is a lyar Hereby shall all men know ye are my discâ—ples if ye love me 〈◊〉 or saith Christ and as it is a sign to others so it is a sign to a mans own self Herâ—by we know that we are passed from death to life it we loveth Brethren He sets down one good work in stead of all other if we bring forth the works of new obedience and if our hearts be purgâ—d of God iâ— we bring forth the fruits of holiness this is a signe we have faith for faith makes a man to choose God for his God and raises a man up to see him to be the chiefest good of all and to see all happiness in him and a supply of all the good we need in him and so it makes a man to love God and by love to doe the works of God Fourthly Good works are necessary also by necessity of commandement not onely to be effects and signes of faith but they are also such things as are commanded of God God hath commanded good works that we should walk in all holiness of conversation to be holy as he is holy that we should be holy in our carriages and behaviour Tit. 3. 8. The same God that commands us to believe commands us to maintain good works as we may see there we sâ—e that Ministers are to urge people and maintaine it against all gainsayers that there is a necessity of good works and that the Lord will have us to go on in them for faith through the Object of it as it justifies is the promise of God in Christ for forgiveness of sins yet faith in it selfe looks upon the whole
the children of Judah fasted and that for 70. years together four times in a year they sought the Lord extraordinarily yet because they did not seek him thoroughly he did not count it sincerely done Zach. 7. 4 5. As who should say You did not fast unto me Doubtless they themselves thought they were very religious what not only to doe the duties of religion but to doe extraordinary duties no question they thought this was very much yet every one were cast off because their hearts were not upright before him Aâ—â—ziah the Text saith did those things that were good in the eyes of the Lord yet the Text makes this exception against him that it was not with an upright heart 2 Chron. 25. 2. Conâ—ider first That God delights only in an upright heart Prov. 11. 20. They that are of a froward heart are an abomination to the Lord but those that are upright in their wayes are his delight Upright Prayer and upright hearing of the Word and upright Preaching of it upright walking in a mans Family and upright carriagâ— in a mans conversation when a man carries himself uprightly in all his wayes this man is a delight to God as he saith Isa 66. 2. I can look over heaven and earth but at him will I look that trembleth at my Word The prayer of the upright is his delight Prov. 15. 8. When a man can make faithful pleas to the throne of grace for mercy faithful pleas that God would pardon him faithful pleas that God would enable him and accept him and he doth not make these pleas falsly but his own heart can say there is no sin but he sets himselfe against it and there is no commandement but he sets himself to obey it but the sacrifice of the wicked is an abomination to him he cannot abide it let them pray a thousand prayers God abhors their prayers if they have not upright hearts So 1 Chron. 29. 17. see what David saith as who should say Lord thou hast pleasure in uprightness and then certainly thou hast some pleasure in me for with an upright heart and in the sincerity of my soule have I sought thee Now on the contrary if a man be not upright before God if a man have a loose conversation and he be not sincere the Lord abhors that man Secondly Consider that this is the totall summe of all that God requires in the Covenant of grace that they should be upright and faithful in his Covenant as when he made his Covenant with Abraham Gen. 17. 1. he saith Walk before me and be upright This is that God requires and he would be an Almighty God unto him and bless him and do him good to all generations 1 Sam. 12. 24. It is the saying of Samuel to the people Only fear the Lord and walk before him with an upright heart As who should say this is the onely thing and God requires no more if God had required more he might lawfully have done it if he had required the fulfilling of the Law to the utmost rigour he might have done it but this is the onely thing that God doth stand upon that we should be upright before him he doth not look that we should be Angels upon earth but that we should be sincere and noâ— goe a whoring from him wittingly and willingly Thirdly Consider The least faith the least grace and goodness if it be with uprightness is better then all the goodly performances of the whole world God liked more of the poor womans two mites then of all the abundance that the Scribes and Pharisees cast into the Treasury And he that gives a cup of cold water to a Prophet in the name of a Prophet shall noâ— lose his reward Therefore you shall see many poore beggarly things over those things that other men have done have been accepted whereas the building of Hospitals and Colledges have been rejected though a man have but a little knowledge as many of the Martyrs hardly knew how many Sacraments there were yet having uprightness died at stake so if a man have but a little faith with sincerity it shall pass when a thousand presumptuous fools shall goe to hell Fourthly Consider God will wink at manifold and grievous faults so there be sincerity and uprightness Asa his faults were horrible faults 1 Kings 15. 14. yet his heart was perfect What a company of faults had he what an horrible failing was this that he should cast the very Prophet of God into prison that reproved him Now God answers he had his failings and horrible ones yet he was a good man for his heart was upright before me Asa was not himselfe in that businesse Asa was not Asa then his heart was upright with the Lord. So good Jehosaphat a man that was grievously besmeared with corruptions and infirmities and those no small ones how fearfully did he marry his daughters into a most devillish Family as if he had no fear of God before his eyes he married them to the house of Ahab and another time he helped the enemies of the Lord and loved them that hated the Lord I know not how he was hooked in to joyn with Ahab and goe up to Ramoth Gilead and when he had done this and had humbled himselfe for this he did it again 2 Kings 3. 7. And the Reformation he wrought was not thorough as it ought to have been yet saith the Text 2 Chro. 19. 3. There are good things in thee because he was upright the Lord was pleased to accept him nay I will tell you more look upon the people at the Passeover in the dayes of Hezekiah what a company of people came to Jerusalem to keep the Passeover and came horribly unprepared the Text saith they were not prepared according to the Law of Moses which was a grievous thing yet the Text saith the Lord heard the prayers of Hezekiah for them because they prepared their hearts to seeke the Lord they did endeavour to grieve and be ashamed for their failings and want of preparation now on the other side what goodly men doth God reject not being upright and sincere as Jehu what a glorious King was he I warrant all the good people of Judah and Israel blessed God that ever he sate upon the Throne what to root out Baal and to destroy all the Idolatrous Priests and to be zealous in it come and see my zeal for the Lord these were admirable things yet the Lord doth discharge him and would have none of him because he was not upright Look upon the Scribes and Pharisees the none suches and mirrours of their times that was a Proverbe in Israel that if but two men in the world should go to Heaven the one should be a Scribe and the other Pharisee they were thought to be the holiest men in the world yet when the Lord saw this was not with an upright heart he denounceth woe upon woe against them Fifthly Consider That if we be upright it
will help us to profit by all Gods Ordinances take the preaching of the word Micah 2. 7. the Prophet brings in the Lord speaking thus that the word shall do such people good is there any man in the world that walks uprightly that my word doth not do good unto that it doth not comfort his heart and quicken his soul to obedience is it not a light unto his feet and a Lanthorne to his paths so that an upright man when he comes to the Ordinances of God he shall be the better for it when he goes to prayer he shall be the better for it when he comes to the Sacrament he shall be the better for it all the Ordinances of God shall doe him good whereas if a man have a false heart the word hardens him prayer deads him if he come to the Sacrament it is not for the better but for the worse if he be reproved for his sins if he have not a sincere heart he is so much the worse it will do him no good it will make his heart rise up against those that reprove him and hardens his heart so much the more Sixthly Consider that if we be upright what a deal of comfort this will be to our hearts there is no comfort in the world comparable to the comfort of one that hath walked uprightly as Hezekiah when he had received the sentence of death what did comfort him did all his wealth and greatness and renown comfort him no but remember Lord how I have walked before thee with an upright heart marke what he saith he doth not say Remember Lord how I have reformed the Church and purged the Temple and thrown out all the abominations in the Land and purified the Passeover and set the Ordinances of God in his house in due order no none of all these comforted his heart but looke what he did he did with an upright heart as who should say I might have done all these things but if it had not been with an upright heart it had been nothing that which I did I did from my heart with a fear of thy command I sought thee in it and no by-ends all my care was to approve my selfe before thee how Lord remember this remember the infinite goodnesse and promises that thou hast made to those that are upright before thee Nay if thou hast an upright heart whatsoever troubles come upon the earth or upon thine own soul if thou beest cast into prison or made to flie from one Country to another I tell thee in the midst of all thy afflictions and troubles if thou hast an upright heart thou shalt have peace and comfort Psal 97. 11. in the midst of darkness in the midst of afflictions there is some light some cranney some hold some comfort for the righteous on the other side if a man be not upright what a woeful case is this man in nay though a man be upright yet if he doe not apprehend himselfe to be so what a lamentable case is he in he can have no comfort all the skilful Physitians in Gilead can hardly fasten comfort upon that man tell him of all his reformations and prayers and good duties he hath performed O saith he all this is but hypocrisie I am so dead and dull God hath not all my heart tell him of his good desires and purposes and endeavours he is affraid he is not right tell him of Gods promises to pardon him he saith I am not sincere I am not upright Lastly If we be upright we shall be blessed our selves and not only our selves but our very posterity shall be blessed as the Prophet David saith Psal 112. â— His seed shall be mighty upon the earth he speakes of the upright nor onely himselfe shall be blessed but he layeth up a blessing for the generation that shall come out of his loins so Prov. 20. 7. his very children are blessed after him if thou set thy selfe to serve God uprightly with all thy heart though thou canst not leave thy children any great outward matters yet thou shalt leave them a blessing from Heaven thy children shall fare the better for it if we would know what shall become of our children and would faine provide for them let us be upright and that is the way to â—ay up a blessing in store for our children now on the other side if a man be not upright he is so farre from treasuring up mercy for his children that lie rather treasures up wrath both for them and his own soul nay though a man hath been never such a convert to outward appearance never so strangely reformed that all the Country admires at it as it was the case of Simon Magus he was a Conjurer yet this man was converted very much to see too he was wonderfully reformed and gave over his Conjuring and embraced the Gospel and would follow the Saints and joyned himselfe to Peter and to Philip also when he came to Town yet having not an upright heart the Text saith he had no Lot nor portion in Jesus Christ nor in the Covenant of grace and mercy but was in the gall of bitterness and in the bond of iniquity The fourth Use is for examination To examine our selves whither we be Vse 4 upright or no and this is a very necessary Use because those that are noâ— sincere are most subject to think they are sincere and they that are sincere indeed are most afraid they are not sincere Therefore first Consider A sincere man is universal in regard of all the Signes of uprightness commandements of God he doth set himself in all his wayes to obey God in all his statutes as we may see Psal 119 6. This is an upright man that hath respect to all Gods commandements but a false-hearted man may be he will do something he will pick and choose and take what he likes of the commandments of God some things he will doe others he will not doe he cannot be gotten to stoop to all Gods holy will he will never yield to that may be he will not commit adultery but then he will drinke horribly may be he will not swear but then he will lye if he be good in one thing he will not be good in another if he be diligent in his particular calling he will be negligent in his general calling he will not be holy and strict and one that doth walk in Gods holy Laws a true upright man doth not deal with the commandements of God as the swine doth with the pease-cods that will squeeze them and then leave the rest but an upright man digests all the commandments of God Secondly An upright man he is universal in all graces he is a man of all graces for why is God said to be the God of all grace but in respect that his people have all graces in them and he is the Author of all 2 Cor. 8. 7. the Apostle saith therefore as you abound in every
grace c. As who should say if you be sincere for so it is in the next verse c. you do not shew your selves to be sincere in your love to God and his Church unless you abound in this grace and that grace and all the graces of Gods holy spirit so that a man must have all graces that is upright there must be none wanting he must have the whole image of God he must have the whole new cloathing he must be a new creature he must be endued with all the cluster of graces Eph. 5. 9. And as the Apostle speaks 2 Pet. 1. 5 6 7. you may see there how all graces are concatenated and linked together that if a man have one he must have all suppose a man should have faith if he should not adde to his faith vertue what would his faith do him good he is never the nearer his faith cannot save him he must adde to it vertue and when a man hath faith if he have not knowledge what is zeal without knowledge the Apostle preacheth the doctrine of reprobation against the Jews for their zeal when they had not knowledge a man cannot be really vertuous unless he hath knowledge and doth it with wisedom and discretion now if a man had faith and all other vertues and were not temperate he were a very beast and if a man had all these and had not patience a man cannot possess his sâ—ul though a man hath faith yet without patience he cannot inherit the promises so that you see an upright man is one that hath all graces so that a man that hath not all the graces of Gods spirit if he want one he hath never a one of them and thus it is with every man that is not right though he may have admirable qualities and endowments of Gods blessed spirit yet if he have not all he is not upright but now an upright man hath all the graces of Gods spirit 't is true some of Gods children are more eminent in one grace and some in another but every child of God hath all the graces of Gods spirit if a man want one he cannot have another Thirdly An upright man is universal in regard of place he is not onely good among good company but good also among bad company he is good out of the Church as well as in the Church and good at home as well as in the streets among such and such he is good abroad as well as in his own Town as you may see Psalm 16. 8. I have alwayes set God before mine eyes an upright man wheresoever he is he sets God before his eyes that he may not provoke him nor offend him The upright dwell in his presence Psalm 140. 13. you wil say may be they goe an hundred miles off but wheresoever they go they dwell in his presence and this makes him good in all places now a rotten-hearted man may be he will be good in the Church but leaves his Religion at the Church doore may be he will be good abroad but he will neglect his own family or if he be honest and well ordered while he is in his own Parish yet let him go abroad afar off into another Town where no body knows him may be there he will flie out you shall see many a professor that joyns himself to the people of God at home and will be drunk abroad these are false and unsound hearts that are not good in all places if they be godly openly they are not so secretly thus it is with wicked and ungodly men if they come among good people they will not for shame drinke nor swill nor swear nor speake against goodness but if they be among wicked people they will side with them and may be gird at the Saints of God and give them back blows just as it is with water put it into a Tub it will have the shape of a Tub put it into a Beaker it will have the shape of a Beaker it still fashions it self according to the vessel into which it is put but an upright man is like a solid thing that keeps its own figure he is the same in all places Fourthly An upright man is universal in regard of time he is good at all times Psal 106. 3. Blessed is he that keeps judgement and righteousness at all times not as though a childe of God may not fall fearfully many times but it is against the absolute bent of his heart and care and study of his soul a Divine sets it out by a spring between a couple of hills it will alwayes run it will either run thorough those lets that stop it or else it will run over those lets it cannot cease running if it be a living spring so a godly sincere heart is good at all times now an unsound Christian that never had the true grace of life in his heart he will not be good at all times he will be good by fits and turns when he is smitten at a Sermon when he is under the rod under a cross then he will fall foul with his â—ins and when conscience is up then he will be good as a Windmill goeth as long as the wind sills the sailes but if the wind be down the grist may lie long enough till the wind blow again but a true Christian is like a good boate man if the wind blow he may go the better but if the wind be down he will goe too nay he will labour so much the more he will go though it be against wind and tide so it is with an upright man he is good at all times not only when he is well but also when he is sick he is good in prosperity and good in adversity good when his conscience is up and good when his conscience is not so stirring though he wants some helps and drives so much the more heavily yet he strives and will be good but an ungodly heart may be he may be good sometimes but it will not hold as it is said of Sigismund the Emperour when he was sick then he would be good and godly and thought of repentance and sent for a Confessor and would repent and asked him Have I not repented yes saith he if it hold but a wicked mans repentance will not hold let God but pluck out the arrow he will return to his old byas again and he is never the nearer nay may be he is worse then he was before Fifthly An upright man is universal in regard of parts as Christ speaks of his Spouse Thou art all fair my love Cant. 4. 7. She was all fair in all parts and there was no spot in her he doth not deny but there was failings and weaknesses but no such soul spots as upon wicked men so a godly man is all fair his understanding that is teachable and made to savour of the truth and capable to be guided and informed by the spirit of God you know
there is rebellion in the understandings of men carnal reasons and strong holds and haughty and proud principles of reasoning if they are convinced of a sin they will not leave it they have reasonings for that â—n and if they have never such convictions for a duty there is rebellion in the understanding to put off this but an upright heart his understanding is good in some measure he is unfeignedly willing to be instructed of God whatsoever course he takes tell him out of the word of God that it is not good though his life depends upon it it shall goe he dares not stand out against God but a wicked heart hath not a teachable understanding it is still under its stubbornness and stoutness and reasoning against God and things he doth not like he will not see when there is any sin he would not leave or any duty he would not doe as Christ saith Mat. 13. 15. he thus his eyes and will not see What wicked man that lives under the Gospel of God but may see his courses are naught but he will not see it how many sins do ungodly men keep there is light enough and reason enough against their sinnes but they have sturdy mindes and will not be convinced of it Again An upright man his heart is converted and made godly his will is made pliable to be led by God and guided by Gods blessed spirit the stone is taken out of it there may be much hardness but the stone is gone the heart of stone is gone and he hath an heart of flesh given unto him to be sensible of God and sensible of his word and sensible of the light that shines in his face and his heart being converted he is moved by an inward principle and so moves the more willingly and the more freely as David saith 1 Chron. 28. 9. He hath a willing heart But now a carnal heart and a heart that is not turned to God the stone is not taken out a man rebels to this day if he be moved to goodnesse it is not by an inward principle but by education or goodnesse of nature or by the stings of conscience that over-power his heart or by reason of a great light that breaks in and over-awes his heart Therefore a naughty heart be he never so good and fair-carriaged may be his conscience sometimes makes him forbear more then he would and makes him doe more good then he would but a godly heart is willing to doe what good he can nay he would doe more good then he can doe nay he never can doe so much as he would he is ashamed of all his works look what he doth â—he doth it with a willing heart Again A godly heart is good in his memory as David saith Psalm 119. 16. I will never forget thy precepts His memory is turned to good things and made to remember good things he hideth the word of God in his heart that he may not sin against him But a carnal heart forgets to be good and zealous and please God and obey God his memory is not washed and sanctified in any measure Again A good man is good in his thoughts he doth not onely purge the outside of the platter but the inside also he labours to have his thoughts set upon things above he labours that vain thoughts may not lodge in him nay his main care is within doors in his own bosome to have his thoughts upright towards God So again he is good in his affections he doth hunger and thirst after righteousness he doth desire the things that are most excellent he doth delight in God and his presence he mourns for his sins and mourns that he can mourn no more he hath all his affections in some measure rightly seated and qualified he is good all over as the Apostle Paul saith 1 Thes 5. 23. The God of peace sanctifie you throughout As who should say This is sincerity and I pray God give it you that you may not deceive your own souls but that your whole spirit and body and soule and whole man may be true in the eyes of the Lord But now a carnal heart is not thus though he be like a whited Sepulchre he doth seem outwardly to be a good man and a man cannot check him if a man should say such a one is rotten he should be thâ—ught to be censorious and uncharitable yet in his inward parts he is naught if a man be not upright he doth not look to his thoughts but can let them be vaine and unfruitfull and can let his affections run at randome he is not affected with God he doth not mourn for his sins he doth not delight in good things his affections are not set upon things that are above Sixthly An upright man is universal in regard of cases and conditions if he be under any kinde of temptation whatsoever as we may see James 1. 12. It is nothing for a man to be godly and meek and patient and vertuous when he is not tempted the Devil himselfe is good when he is pleased as we say This is godlinesse and uprightnesse when a man resists temptations when a man doth watch and pray and is careful that he may not enter into temptations when a man is careful of all the objects and beginnings and occasions of sin when a man fights against the temptations of the flesh and warres against the suggestions of Satan and puts on all the armour of God to withstand the fiery darts of the Devil though he be tempted to be proud and wrathful and impatient yet he will not 't is true now and then he may be overcome against his principles and care and labour but that is as a dagger to his heart This is his course and practise to fight against temptations nay take him in the desperatest cases yet a godly man is sincere take him when he is most afraid that he is not sincere when he cries out how dastardly am I for God how dead in good duties how full of unbelief what a vile heart have I how filthy and untoward take him in these desperate lifts he is not without sincerity and in this case he doth one of these two things either he walks according to the measure of grace given unto him or else according to the condition wherein he is 't is true the conditions Gods people are in are sometimes better and sometimes worse sometimes horrible distempers are up and sometimes they are down but when they are never so up he doth as a man in that case may doe as a man when he is bound hand and foot what can he doe if he rowle himselfe upon the ground that is all he can doe and this he will doe as you may see what David saith Psalm 119. 40. It seems he felt himself marvellously dead and dull and wonderfully inobedient and he could not get hold of Gods commandements to doe them as he ought yet he rowls himselfe and
thou mayst be sincere therefore believe not conscience when thou hast the Word of God on thy side nay may be God himselfe will seem to accuse thee and to be thine enemy and discountenance thee and will not own thee for one of his children when thou commest before him he will seem to dash thee under his feet and give thee no countenance but look upon thee as an enemy yet be not dismayed if thou hast these things in thee in any measure the Lord doth this that he may doe thee good in thy latter end he doth it that he may humble thee and try thee whether thou wilt live by faith or by sense and whether thou darest trust him but if thou hast not these signs of uprightness thou art in the gall of bitternesse and bond of iniquity and thou canst have no true comfort to thine own soul The next point is That as we must be perfect so we must be perfect before Doctrine We must labour to be perfect before God God I have not found thy works perfect before God As who should say I lookt thou shouldst be perfect before him and I have not found it so Well then for the meaning of the word perfect before God that is so as God may approve and allow of them Now a mans works may be perfect so as God may approve of them two wayes First So as God may approve of them in his strict Justice and so no mans works can be perfect Psal 143. 2. Enter not into judgement c. No man living can be justified before God So Rom. 3. 20. By the deeds of the Law shall no man be justified before him This therefore is not the meaning Secondly To be perfect before God so as God shall approve of â—s in his mercy in Jesus Christ for his owne faithful people as it is said of Zachary and Elizabeth Luke 1. 5. This is the meaning of the place Now if you would know what it is to be perfect before God it is this in one word when a man is for matter and for manner right in the eyes of God not only right in the eyes of men to be a 〈…〉 ed of men but right in the eyes of God to be approved of God for matt 〈…〉 n a man doth those things that God commands him and for manner 〈◊〉 he doth them as God commands him out of faith in God and love to God and fear of God when a man doth it with all his heart soule and strength when a man doth it constantly and frequently and livelily in some measure this is to be upright before God you may see both these set down in one verse Deut. 6. 25. Here is the matter If ye observe to doe his commandements and then here is the manner right in the eyes of the Lord as he hath commanded If we doe thus then we are upright before God Now if either of these be wanting we are not upright before God if we doe not for matter what God hath commanded if we lye or swear or be covetous or proud or worldly these things are of the Devil and not of God we doe the thingâ— of the Devil and not the things of God Again If a man should bow the knee to Baal and doe the inventions of men this is not to be unright before God but if we doe the things that God doth not bid us God will say as he did Matth. 15. 9. If we doe for the matter the things that God hath commanded yet if the manner be wanting if we doe them not as God hath commanded if we doe them not with faith and love to God with conscience and fervency and quickning all is nothing as it is said of Amaziah he did those things that were right in the eyes of the Lord but the Lord cared not for it 2 Chron. 25. 2. it was not with an upright heart Therefore when both these concur this is to be upright before God First Because God hath so commanded thou shalt have no other gods Reason 2 before me that is I will have thee sincere before me As who should say thou mayst vow and swear and protest thou dost love God and fear God but if it be not so indeed thou hast a false heart if thou hast carnal ends if thou lovest the world more then God and thou lovest thy lusts more then him if it be so woe unto thee God will have thee upright before him As God saith to Abraham Gen. 17. 1. Walke before me and be upright As who should say Abraham if there be any way of wickedness in thee thou art not for me look thou be perfect before me if thou dost acknowledge that I am God Almighty and I am able to help thee and succour thee in all estates then be upright before me when a man sins it is for something he sins now what is there that is good but we may have it in God God is Almighty and therefore he would have us upright before him and if we be not upright he is Almighty and can crush us and destroy us for ever so that we should not only be upright before men but before God Secondly As the Law is so so is the Gospel if a man hath not faith in Christ Jesus that man is no true Christian howsoever he may hope to be saved by Christ yet if he be not upright before God in all his wayes and commandements in some measure in studying and endeavouring to keep himself unspotted of the world in all things he hath not faith he doth not believe in Jesus Christ Psal 116. 9 10. as David saith I will walke before the Lord in â—â—e land of the living how comes David to speak that O I believed therefore I have spoken if a man believe in God it will make him walke well not only before men but before God who is privy to all his thoughts and affections privy to what he doth both at home and abroad privy to what he doth alone and in company in his shop and in the market unless he be upright before him that knows all things he is not a believer though Simon Magus were baptized and did partake of Christian Religion and had some kinde of faith and joyned himselfe to Philip and the Church as a member of the Church and gave over his witchcraft and wicked courses yet when Peter saw his heart was not right before God marke what he saith Acts 8. 21. God hath sworne an oath that whomsoever he delivers from sin from Satan from Hell from the wrath to come they shall be holy and righteous before him Luke 1. 73. God will not be forsworne if thou dost hope to be saved by Jesus Christ and prayest and howlest and criest in thy afflictions from the bottom of thy heart with all thy eagerness to be saved by Jesus Christ God hath sworne an oath thou shalt not be saved by him unless thou wilt walk in holiness and
Sacrament and do the outward things of Religion but never come to worship God in spirit and in truth let me tell you all this Religion is nothing at all suppose a man comes to Church only and lives in his lusts what then Who required this at your hands to tread in my courts Isa 1. 12. Who why God requires it 't is true but not without uprightness to be proud still and worldly still he requires you to come into his courts but not in this manner so likewise for preaching it is an ordinance of God but if a man will preach and doth not lead an holy and mortified life and is not zealous for God and against sin and to hold forth a blessed pattern of uprightness God had as live have that mans room as his company Psal 50. 16. What hast thou to do to take my word into thy mouth and hatest to be reformed As who should say what makest thou here it is fitter for thee to be in an Alehouse then in a Pulpit so God hath commanded prayer but if a man pray not in spirit and in truth and is not an holy man his prayers are nothing Prov. 15. 8. The prayer of the wicked is an abomination to God As who should say if you prayed with an upright heart your sacrifice would be a delight to God but seeing you are not upright all your prayers and sacrifices are abominable in the sight of God For humiliation to humble us how should we be ashamed there is no uprightness among us the most of us are not upright before men much less before God For exhortation that we would strive and labour to be upright and upright before him that we would cry out with the Prophet David O let my heart be upright before thee that I may not be ashamed if we find listlessenesse and backwardness for God if we find our hearts side with the ungodly let us know we are wicked people and cannot be of God therefore set us labour to be upright before God REV. 3. 2. I have not found thy works perfect before God THe point of Doctrine is this that the Lord will search whither Doctrine God will search whither we be perfect those that seem to be upright be so or no finding presupposeth searching I have not found thy works perfect Now for the meaning of this searching we must know that Gods searching and mans searching do much differ and they differ in five respects First Mans searching may be without finding though a man search all that ever he can yet may be he cannot finde out the matter how it stands Laban searched in Jacobs tent and Leahs tent and the two maids tent and in Rachels tent for his images and when he had done all he could not tell where they were but now when God searcheth men he is sure to find men out O Lord thou searchest me out saith David Psal 139. 1. This is the reason why men that are sligh and subtil they care not much though they be siâ—â—ed by men especially if there be none to witness against them you shall have them swear and swagger they were never guilty of such a thing because they are confident it shall never come to light but if God searcheth he will be sure to find Secondly Mans searching hath ever ignorance foregoing though after search may be he comes to know yet before searching he knows not Job 29. 16. the case I knew not I searched out he searched because he knew not but God as after searching he is sure to know and find out so he knows before all searching as the Church saith if we be false in thy covenant shall not God finde us out for thou knowest the very thoughts of the heart and the reins Psal 44. 21. you see God searcheth because he doth know man because he doth not Thirdly Mans searching is properly so called but when searching is spoken of God it is after the manner of men God doth rather act a kind of searching then search indeed as he doth act a comming down whereas properly he doth not come down for he is everywhere and so he acts a kinde of ignorance as if he knew not and yet he knows all things as he speaks to Abraham concerning Sodom Gen. 18. 21. I will goe down noâ— there is an horrible noyse what horrible sinners these Sodomites be I will gâ— down now and see whither it be altogether according to the cry that is come up unto me if not I will know He speaks after the manner of men he need not come down for he is present everywhere and cannot move from one place to another and whereas he saith if not I will know these things aâ— improperly spoken after the manner of men Fourthly It is mans duty to search if he know not any particular passage of his life whither it be warrantable or no so Magistrates ought to search matters before they determine sentence otherwise they may judge unrighteous judgement now God searcheth not as though he had any need of searching but to tell us our duty to give us a good example this phrase is given to him to shew us what we should do as when there was an horrible attempt in the old world among the Builders of Babel they would build a Tower whose top should reach up unto Heaven Now the Text saith The Lord came down to see the Tower and the City that was built not as if he came down so as taking this phrase unto himselfe but to shew what our duty and Magistrates duty is to search before they pass sentence and to see whether reports given out be true or no. Fifthly Mans searching is for himselfe that things may appear to himselfe but when God searcheth it is not that it may appear unto him but to the world that it may be manifest abroad that a mans selfe and others may see it it is spoken onely in regard of the nature of the thing some things are manifest and some secret Now God is said to search when he makes other things that in their own nature are hidden to men when God brings them abroad and unveils them and unmasks them and openly reveals them 1 Cor. 4. 5. Judge not before the time till the Lord comes who will bring to light the hidden things of darkness He searcheth them not for himselfe but to make them manifest he saw them before but they were not manifest abroad they were under the hatches no body could tell whether they were so or no. Now God is said to search to bring them abroad Now God is said to search five manner of wayes First By his own Spirit 1 Cor. 2. 10. So saith David Whither shall I fly from thy Spirit if I goe up into heaven thou art there c. If thou shouldst goe into the Alehouse or any bad place God is there a spectator though the Devil onely and such as are his Imps are there keeping company with
thee yet God is there beholding thee though we should dig never so deep God can trace us and finde us out though we should be never so closely and cleverly wicked God can dive into us what we are Come in thou wife of Jeroboam saith the Prophet why dissemblest thou thy selfe to be another The Spirit of God revealed it When Gehesai wiped his lips O thy servant â—ent no whither Did not my spirit goe with thee saith Elisha when the man returned He shewes how the Spirit of God which he calls his spirit because it dwelt in him did reveal his wretchedness Secondly As the Lord searcheth by his own Spirit so also by the spirit of man as for example by the spirit of the Magistrate he doth search out sly offenders when Solomon had said The King doth scatter the wicked Prov. 20. 27. in the next words he answers an Objection How shall he finde out whether such a man be wicked or no A man may be brought before a Magistrate and yet have all the hands in the Parish for his good behaviour Now how shall the Magistrate finde it out saith he The spirit of man is the candle of the Lord that is as Tremelius expounds it the Lord helps the Magistrate to finde out these fellows though they be never so subtle and how doth he help him by the Magistrates own wit and wisedome it is the candle of the Lord the Lord gives him light to sift things and bring things to light and though wicked and ungodly men hang together though they swear and combine themselves hand in hand together yet if a Magistrate be an able man and gifted of the Lord the Lord hath set a candle in that mans minde to light him how to discover them As when the two Harlots came before Solomon the spirit of Solomon was the candle of the Lord that lighted him to discover which was the mother of the childe Thirdly God doth search a man by the conscience in a man himselfe sometimes you shall have a childe of God much afraid that he is not sincere and calls all into question anon the Lord discovers he is sincere and reveals he is upright how doth he doe it by his own conscience as the ease was Davids one time he concluded all was naught and he had nothing of God in him and God was gone quite away and had shut up his mercy for evermore at last God revealed David to himselfe and that by his own conscience My own spirit searched saith he Psal 77. 6. and then he saw that it was but his infirmity his own spirit and conscience the Lord stirred it up to make diligent search and David perceived himselfe to be as he was so on the contrary a wicked man may seem to have good hopes to be godly and to have an honest sincere heart and be a good Christian and he professeth himselfe to be so and if any one should charge him with the contrary he would say they were uncharitable Now this is a secret Now the Lord searcheth him out by his own conscience thus it was with Pharaoh he thought he did well in not letting the children of Israel goe nay he thought Moses was unreasonable to demand such a thing what to let six hundred thousand of his servants to goe out of his Kingdome at once there was no equity he should let them goe Now the Lord discovered this was nothing but the wretchednesse of his own heart and made his conscience cry out The Lord is righteous and I and my people are wicked Rightly doth he call for it at my hands and rightly doth he punish me for not doing of it and I am a wicked man and have done it out of the wickedness of my heart Fourthly The Lord searcheth men out by his Word he doth thereby discover men to be what they are Heb. 4. 12. The Word of God is quick and powerful sharper then a two-edged sword c. and is a searcher and discerner of the thoughts and intentions of the hearts the Word of God doth search and discover men though they be never so secretly covered yet notwithstanding the Word of the Lord finds them out as you may see it discovered the woman of Samaria it made her give over all her wrangling and disputing the case with Christ it made her cry out at the last O come and see a man that hath told me all that ever I have done John 4. 29. So the Apostle when he would exhort the Corinthians to expound the word in a known tongue he gives this reason O saith he if you doe thus it will discover people if a man should come in he will be judged by you and the thoughts of his heart will be made manifest 1 Cor. 14. 24. The Word of God is a divine thing and it is a plain sign that it is the word of an all-searching God for it can meet with mens thoughts and mens secrets When King Ahasuerus said What shall be done to the man whom the King delighteth to honour what man living could tell what Haman thought at that time yet the Word of God revealed the thought of his heart Hest 6. 6. When David was dancing before the Ark and Michal looked oâ—t at the window what man could tell what she thought in her heart yet the Word of God sets it down She despised him in her heart 2 Sam. 6. 16. When Foelix was talking privately with St. Paul friendly and kindly what man or Angel could imagine what Foelix thought at that time yet the Word of the Lord layes it open He thought to have a bribe You will say who could tell that 't is true men know not peoples hearts yet many times the Word meets with them insomuch that they are ready to say sometimes who told the Minister of me certainly he hath some blab how should he come to know this and speak of this in the Pulpit the Word of God meets with them Fifthly the Lord searcheth men by his providence though men carry it out never so handsomely and fairly and can goe in the dark and under the hatches for a long time yet the providence of God will have a time to finde them out as Job speaks Job 12. 22. He discovereth the deep things out of darkness c. That is he doth it many times by his providence he reveals things that are otherwise secret and unknown and lie hid yet he brings them out men may blear the world and deceive their own soules but the providence of God in the end will search out all secret things and make them as manifest as things done on the house top it is a strange thing to see how many that have boyled in their hearts against the Saints and Ministers of God and they have carried it it out slyly and fairly yet God hath discovered their malice and spight and their venemous speeches and the envy they have borne against the people of God What
doe I shall doe no good he is a peaceable man and he seeth all the Parish bandy themselves together if he saw there were any hope of doing good he would doe it as if he had a very good heart to doe what God would have him in the end God discovers his hypocrisie it was because he cared not for God he did not hate sin he had no zeal to Gods glory he is a lover of men more then God he loves his owne ease more then holinesse or piety or good order therefore let us know what a dangerous thing it is for a man to dally and double with God when we doe not consider that God will search our hearts the Lord knows whether thou art loth to have such a thing to be a duty or whether thou dost secretly desire it may not be imposed upon thee the Lord knows it therefore doe not put off God in this fashion for God will search thee out it is but a folly for us not to consider that God will search us out as Solomon saith Prov. 10. 18. He that covereth hatred with lying lips is a foole that is if a man doe bear secret malice against a man doe not love a man and is not in sincere charity with him may be the man covers it with lying lips O 't is not for this reason and that reason God forbid I should hate him whereas indeed he doth not love him saith Solomon this man is a foole as who should say God will finde him and discover him therefore what a folly is it not to lay this to heart The second Use is to bid us take heed how we hide our sins from others or from our selves First From others you shall have children so they can hide their faults from their parents that is all they care for and so servants if they can but hide their faults from their Masters and Mistresses they care not how bad they be or how false so it is with many you shall have many a man his own bosome knows what an hard heart he hath what a dead heart how carelesse he is of God how that he hath no delight in good duties yet if he can but cover it from the Saints that when he comes to pray before them he may carry it off something handsomely this is all he cares for or look after what an horrible thing is this that people should have no more consideration that God will search us out we had as good that all the world should know it as that God should know it if we do iniquity and be carelesse of his commandements if we do evil though never so secretly it were better all the world should know it then God now God will search it out Jer. 23. 24. Prov. 5. 21. Therefore we should ever take heed that we may not have this humour in us to venture to do evil so we can hide it from men for what though no man knows it yet we shall finde that God knows it and will bring it to light one day Secondly We should take heed how we hide our sins from our selves this is fearful and in some sense a great deal more fearful then the other for many times when a man hides his sins from others he knows them himselfe but when a man hath a deceitful heart that he hides them from his own eyes how can he repent a man cannot repent without the sight of his sins yet as a Divine saith men desire to hide their sins from God and from others but most of all from themselves Now what a madness is this though a man do hide his sins from himself he cannot hide them from God God will search it out though a man hath never so many colours for his sins he will not believe it is a sin alas poor creature God will finde thee out as a pluralist he will think it lawful to have two livings but what dost thou get by hiding it from thy selfe God will finde it out so for jesting they think it is lawful to do it Elisha jested and did not Aristotle account it a vertue and the like I deny not but men may have jesting if it be convenient but when men are excessive in this and have no meetings without jesting and will stand for it God will find them out so men that will not believe that a man should be so strict and precise God forbid that none should be saved but such thus they hide it from themselves but when they have done all they cannot hide it from God but God will discover them at the last day may be in this world so a man that was never converted nor never had faith he thinks he is converted and hath faith and is religious and a good Christian Thus he hides his woful and vile estate from his own eyes but canst thou hide it from God assure thy selfe God will search thee out Thirdly This may be for comfort to good people First It may be a comfort against others that shall judge them Secondly against themselves First Against others that judge them may be others are harsh towards them and think all manner of evil of them and may be speak it too Now this is a great comfort that God will search them out as they be true and upright and as they doe from the bottome of their hearts set themselves to please God so they shall not be judged by mens conceits but by the Lord this is that which comforted Paul against the censures of the Corinths 1 Cor. 4. 3 4. I count it a small matter to be judged by you 't is the Lord that judgeth me As who should say I shall not stand or fall at your sentence what you think of me no the Lord judgeth me this is a great comfort So this comforted Peter when Christ put that triple query to him Simon thou son of Jonah lovest thou me As who should say thou sayst thou lovest me but how can I think it hast thou not denied me thrice therefore I ask thee thrice dost thou love me what saith he now Lord thou knowest all things thou knowest that I love thee This was his comfort that God that searcheth the heart knew it was his weaknesse and he loved him unfeignedly as who should say men may judge me to be a wretch and an Apostate and that I love my life and my liberty more then thee they may justly judge thus but thou knowest how I have grieved for it and have been ashamed of it and it hath been as a dagger to my heart Thou knowest all things and thou knowest that I love thee Secondly This may be a comfort against their own selves as a mans Conscience many times may have shrewd thinâ—s against the people of God for the conscience by nature is legal and by nature a man is borne under the Covenant of works and conscience is apt to be very strict and severe against the children of God and to
called make their calling sure it implyeth they may do it the Lord laies no impossibility upon his own servants that he hath called to his Kingdome and glory but together with his precepts he sheweth them where grace is and the throne of grace is open for them and they have an interest in God that quickens the dead and have an open highway to the throne of grace to have any thing that they are required to do Thirdly Because the knowledge of our effectual calling is the ground of Of the knowledge of our effectual calling thanksgiving for it God requires that they that are effectually called to have such mercies should be thankful to God for it now how can a man be thankful for that which he is ignorant of whether he have it or no that is but a mockery as carnal people in their thanks will put in things they know not we returne unto thee O Lord all possible praise and thanks for election vocation justification c. Carnal people put these things into their graces blessing God for these things now if a man come to them do you know that you are elected and called and justified and have a true ground and hope of glory nay that we cannot tell say they this is a foolish thanksgiving this is to make a mock of God and to lie before him the Lord will have no such thanks but sing praises with understanding as the Scripture speaks he will have real and reasonable service now unlesse a man know this he cannot be thankful to God aright The Apostle willing the Corinths to be thankful for their calling the poore Corinths that were despised and ignoble and mean and of the lower rank of all the Town he wisheth them to glory in Gods goodness and in nothing of their own how doth he urge it you know your calling not many wise men after the flesh not many noble c. but God hath chosen the foolish things of the world to confound the wise c. 1 Cor. 1. 26. you see it many there are that God hath called among you and you see what manner of persons they are it is palpable and you cannot deny it therefore I would not have you glory in your selves but in God so Col. 1. 12 13. giving thanks unto God the Father saith he that hath made us meete to be partakers of the inheritance of the Saints who hath delivered us from the power of darkness and hath translated us into the Kingdom of his dear Son the Lord expects thanks for this effectual calling when God hath delivered us from the power of darkness and translated us into the Kingdome of his dear Son that is when he hath effectually called us we should give thanks to God for it now how can we give thanks to God for it when we are uncertain and ignorant of it surely the Spirit of Christ and the Lord Jesus Christ loveth the glory of God and that God should have praise from his people for every mercy therefore without doubt they may come to know it because otherwise God should require that of them which they are not able to performe Fourthly Because this is the very end of the word of God it is one of the Why the word of God is written to us ends why the word of God is written to us indeed there are other ends besids this it is to convert to strengthen to direct to comfort to counsel it is to build up and to pull down the end of the word is to pull and hew some down to be cast into the fire but one end is to acquaint the people of God with the mercies of God and with graces and mercies and kindnesses he hath laid up for them in Jesus Christ and how they are called to these things this is one end of the word that they may know these things that God hath vouchsafed 1 Joh. 5. 13. These things have I written unto you that believe on the name of the Son of God that ye may know that ye have eternal life c. I have written to you that do believe to you that are effectually called that you may know that you have eternal life you have it but I would faine have you know that you have it Now the Word is a sure Word that will not faile us Fiftly Because the soul of a man it hath the power of reflection in it and The soul hath the power of reflection it is able to reflect upon it self and know what it self doth and what it self hath the soul of a man is a reflective being and reflects upon its own bosom whereby it is privy to what it thinks and what it saith and what passages there be therein 1 Cor. 2. 11. What man saith he knoweth the things of a man but the spirit of a man the spirit of a man that is in him knows the things that be in a man it is privy to its own affaires as it is with wickedness so it is with good actions and thoughts now for wicked courses we see that the conscience is privy to what sins and corruptions are in a man as Sâ—lâ—mâ—n told Shimei thou knowest all the wickedness which thy heart is privy to that thâ—â— didst to David my Father thou knowest it thy heart is privy to it thou canst reflect upon thine own bosome and canst tell what wretched speeches thou didst speak thou art able to utter them in order as thou art privy to it as Solomon saith Eccl. 7 22. oftentimes thine own heart knoweth that thou thy self likewise hast cursed others he speaks of one that hath cursed thy own heart knows that thou hast done it saith he so it is in good actions and things that are in a man a mans heart is privy to it if a man obey the call of God how can a man do it but he must know that he is effectually called If a man do mourn for his sins and grieve for his iniquities the heart knows its own bitterness it is able to reflect upon what it self doth so if a man do desire grace and hunger and thirst after righteousness and pant after the living God he is able to say I do this Psal 42. 1. As the hart pants after the rivers of water so doth my soul pant after thee O Gâ—â— his own heart shall be able to reflect upon it if thou humble thy soul and set thy self to prayer and approve thy self to God from day to day look into thy bosom and there thou mayst see it But it may be objected then how is it that those that are effectually called Obj. are very doubtful and have many questions and are uncertaine whether they are called or no if it be so how come these doubts and troubles and perplexities that are in the minds of good people that are effectually called of God and we find by experience that they were effectually called I answer first we must know that though the
knowledge of a mans calling Ans may be had yet it is had by degrees it is a gradual knowledge a man cannot know it all at first dash God doth not manifest his favour and love all at once to his people and when he gives it he doth not presently tell a man what he gives him though there be wayes for him to know it and find it out yet the Lord doth not open himself to his people all at the first nay he doth not so to his own Son Christ Jesus in respect of his humanity as he grew in stature and wisdom so he grew in favour with God Luk. 2. 52. The divine nature manifested it self more and more to his humane so God doth manifest his favour and love and openeth himself to his people more and more according as they grow in goodness they grow in this knowledge as they are more and more pure in heart the more do they see God and Gods goodness to them and what God hath done for them this knowledge though it be to be had yet it is to be had by degrees and the people of God have it not all in one degree some have it in a higher degree and some in a lower but every man hath some of this knowledge that he is called of God it is impossible that a man should be effectually called and be wholly and totally ignorant of it Secondly As this knowledge is gradual so it is experimental a man knows The knowledge of effectual calling experimental that he is called by experience chiefly and mainly as when a man knows by experience that he comes to God and draws near to God and that he doth abstract himself from the world and worldly wayes and practises and layes aside more and more the carnal wayes of men and doth approach nearer and nearer unto the things of God in Christ if a man hath experience of these things he comes now to say God hath effectually called me and hath been pleased to do me good when he finds this by experience that these things â—re wrought in him then he can conclude this at the first he was like a man in a vision he could hardly believe that God had effectually called him as it was with Peter when the Angel delivered him out of prison he was as one that had seen a vision he had not thought it had been a real thing he could not tell what to make of it Act. 12. 11. but when he came to himself now saith he I know of a surety that the Lord hath sent his Angel and delivered me out of prison At first he could not tell what to make of it but afterwards when he saw he was in the streets and that the iron gate opened to him of its own accord now saith he I know of a surety that the Lord hath sent his Angel and delivered me So it is with the people of God at first when they hear something from the Father they know not what to make of this call at the first but afterwards when they come to see this lust and that lust fall off and these and these heavenly works in their souls they now know of a surety that God hath sent his Spirit into their souls and delivered them from sins and Satan and hell and damnation c. At first they were like dreamers they were not able to say whether they were called or no as the children of Israel when they were delivered out of captivity they could hardly believe it at first Psal 126. 1. When the Lord turned away the captivity of Zion we were as those that dreamed we could hardly perswade our selves that God had delivered us out of captivity with such a mercy so great a favour so unlikely so improbable it could never enter into their hearts almost we were like those that dreamed but when they saw they were in Jerusalem and were helped and assisted and heard the Gentiles talke of it and all the people runne up and down when they saw it was so and had experience of it then they saw God had done it indeed and did believe it so when a man is first effectually called to come out of his sins the Lord knocks off his bolts and plucks him out of the jaile of hell and sets him as it were in Jerusalem he is at first as a man that dreams he can hardly believe it is so as it was with David when God called him to be King he could hardly believe it it could hardly enter into his heart that he should be King over Israel especially being dayly persecuteed by Saul and calamities heaping up themselves against him he could not conclude it but when the Lord had set him in his Kingdome and given him victory over his enemies now saith he I know that the Lord saveth his anointed now he could speak it and found it by experience that the Lord had made him his anointed and saved and delivered him from all his enemies before he was ready to deny it and say Samuel was a lyar he had anointed him to be King but I said in my hast all men are lyars but when he had experience of it now saith he I know that the Lord hath saved his anointed Thirdly As the knowledge of effectual calling is gradual and experimental so likewise it is very spiritual it is a marvellous spiritual work and therefore The knowledge of effectual calling spiritual no marvel though it be something insensible indeed there be things in it which are very sencible and conspicuous as may be a reprobate may be galled at a Sermon he may have his eyes broad open to see his sins and iniquities and may be wonderfully wrought upon and may have the sencible work of vocation by the very Spirit of God but the very specificalness of it whereby this effectual calling doth differ from all other callings this is a marvelous Spiritual thing and therefore no wonder that it is insencible sometimes and many of the people of God feare they have it not these things may be done in the soul of a man and a man not know it and yet it may seem strange that the eyes of the blind should be opened and the feet of the lame should walk and the dead should be raised and the devils should be cast out it is strange I say that these things should be done in a mans soul and yet the man in whose soul they are done should be ignorant of them it is a strange thing but the works of the Spirit are wonderful secret the actions of the Spirit are very invisible when a man humbles himself and prayes and mournes these are sencible he knows what they are many talke of hunger and thirst and reformation c. But to see the saving sanctifying gracious work of God in these things that is a marvelous hard thing to find this and it is very spiritual as Solomon saith Eccl. 11. 5. As thou knowest
the very in-let of all the comforts of the holy Ghost and all the hope that the soul can have here is all the satisfaction and content of the soul of man they are bestowed upon a man when he is effectually called there is a way set open unto him that he may have the same Thirdly Because this is the first of all obedience a man cannot obey God Effectual calling is the first point of obedience till he be effectually called nay it is not obedience till he be called if a man should heare Sermons come to the Sacraments give to the poore it is no obedience till a man be effectually called when once a man is bound apprentice and his indentures are drawn his running of errands and all he doth is service to his Master when thou art bound apprentice to Christ and thy indentures are sealed and thou art called to be a servant unto him now all thy works are obedience to him Come saith Christ learne of me c. Mat. 11. 28. first he would have them come to him and beare his yoak and then learn of me then be meek as I am meek and humble as I am humble and then bear my burthen then it is obedience and you are able to go through Faithful is he that hath called you who will also do it effectual calling is the fill-horse of the cart that bears up the cart this is the first draught a Painter cannot lay any colour till the first draught be made this is the very ground of a mans workings this is the ground of all obedience of all prayer and hearing here is the ground of doing all aright otherwise God will say what hast thou to do to take my name into thy mouth unlesse thou wilt submit to my Covenant and be bound apprentice with me a man that is yet in his sins he hath nothing to do as yet but to lye at the throne of grace crying that God would give him a call for he can do nothing till he is effectually called of God Fourthly This is the only way to go forward a man cannot go forward Effectual calling is the only means to go forward there is no proceeding unlesse the beginning be well done as the Apostle saith Heb. 6. 1. leaving the principles of the doctrine of Christ let us go on unto perfection as who should say taking it for granted that you are effectually called of God that the principals of Religion are laid in your souls let us go on unto perfection let us wax better and better and pray to God that we may encrease in grace let us walk in holy and sincere obedience to all Gods Commandements let us labour and strive to out-strip our selves and amend our selves from day to day if we have laid the foundation well if that be first well laid a man may go on to perfection a man cannot otherwise go on well nay the further a man goeth on the more mischief he pulls upon his soul Lastly This is the maine stud in the house the very ground a man is to Effectual calling the very ground to stand fast upon stand fast upon this is the ground to keep a man from falling away that God hath effectually called him as the Apostle saith 2 Thes 2. 13 14. We are bound to give God thanks for you brethren because God hath from the beginning chosen you to salvation through the sanctification of the Spirit and belief of the truth whereunto he called you by our Gospel therefore brethren stand fast when a man is effectually called a man may say stand fast otherwise he cannot persevere unto the end MATTH 11. 28. Come unto me all ye that are weary and heavy laden and I will give you rest WE have been large in the opening of effectual calling and the last thing we handled concerning it was this that it was the first gathering of a man unto Christ the first making of a man to come unto Christ it is a mans first admission into the estate of grace it is the first dawning of the light that shineth from above the first coming forth of Gods good will and pleasure to a man Now before I can proceed to the particular parts of effectual calling I must needs take a thing by the way namely Gods preparatory work that he doth work as a way hereunto though it be not the work of saving grace a man may perish for all that work unless the Lord carry a man further on yet there is a preparatory work that God doth work in the soul before he calls a man effectually the Lord doth prepare a man by detecting of sinne and shewing him his misery by sinne and letting him see and perceive what a miserable creature he is in himself and God doth stop and silence a man before him and leave him without excuse and cut him and hew him down by the law that he may see that he is a dead creature and a damned wretch before this a man will not come though God call him never so often he will not here his lusts carry him away and stop his ears and harden his heart though he seem to come and sets divers steps to come home yet he never comes home indeed till God takes a man down in this fashion Now this is the thing we are to speak of and we have it in the text in the which we may observe three things first the preparatory work which now we are to speak of you that are weary and heavy laden secondly the call it self come unto me thirdly the benefit of this yielding to this call I will give you rest To speak then first of this preparatory work the Lord brings the law to a There is a preparatory work to effectual calling man and laies load upon the soul and makes the soul labour and toile and sweat and makes his heart burst within him and he is heavily laden as if mountaines were upon his back God layeth load upon the soul and then comes effectual calling see what the Apostle speaks Gal. 3. 24. the Apostle here speaks by his own experience once we were strangers from Christ and absent from Christ now how did God fetch us home he sent the law the ferula of the law he sent the law to arrest us and schoole us to Christ it was a Schoole-Master I can speak it for my part it was mine as you may see Rom. 7. from the beginning to the 12. ver So the law fetched Paul home and struck him dead and made him see what a miserable and wretched creature he was it made him see he had no hope nor no hold nothing in the world to trust to in himself he was a dead man the law like a sword stabs him at the heart and so it pleased the Lord to bring him home to Christ that he might be justified by faith first the Israelites were stung with the fiery Serpents before they were healed by looking
hang upon but God knocks her off from all and now she will returne to her husband again so the Lord to make his people stoop to his yoake he shews them their misery and worries them and wearies them that they can hold out no longer and then down go their bucklers and now speak Lord thy servants hear now they are willing to hear him Fourthly God doth it that he may weane his people from sinne and take off their hearts from their own wayes for a man is marvellous eager of sinne 4. To wean men from sin by nature and will not let it go and will not part with it by no meanes his heart is set upon his lusts and he will have them though he hath hell and damnation with them when the Lord calls upon them to walk in his wayes they say they will not walk therein Jer. 6. 16. People will not be diligent in prayer and hâ—ld close to God they will not be strict in their wayes as the precisenesse of the Gospel teacheth them now the Lord breaks in upon them in this fashion and makes them willing As a man deales with a young horse or colt when a man would tame a colt that is lustly and head-strong and violent he carries him out may be and makes him apprehend in his fancy that he will ride him against stone-walls and carries him may be into Quagmires and Muds and rotten Fennes and there he makes him go and spurs him and beats him and raines him and snafles him and thus he breakes his stomack and at last he will beare the saddle and carry a man quietly so the Lord Jesus doth with a poor creature he casts off the bonds of Christ and though the truth begins to work upon his conscience he throwes out the arrow againe and heales himself with vaine healings now the Lord breakes a mans heart and opens a peep hole into hell as though he would throw him in quick thither and shews him his misery to the life and to the quick and so makes them come off as the Lord dealt with Moses when he would make him circumcise his sonne he was loath to displease his wiâ—e she was against it being a Midianitish woman and he was loath to have her ill-will and therefore deserred it now what course took God with him the Lord met him and would have slaine him the Lord made as though he were his enemy and would slay him and now he was willing to do it so the Lord deals with a stubborne soul if it belongs to him he will overcome his heart and make him let fall his sinnes he will make as though he would slay him he will make him a weary of keeping his lusts before he hath done with him The Lord deales in this case as he dealt with the Philistins they would not send home the Arke what course did he take to make them send it home and send it home in pomp and great respect God did fling down Dagon which was their chief Idoll and the Lord smote them with Emerods And now they think with themselves let us send home the Arke of the Lord and how shall we send it home Let us provide golden Miâ—â— and Emerods they sent it home with cost and offerings So the Lord deals with those that belong to him he tires them in their own ways and makes them willing to come out at last Lastly the Lord doth it to knock his people quite and cleane off from all 5. To knock us off from any thing else every man naturally hangs upon something and above all hangs upon his good works and good prayers and performances and this keeps his heart from seeing what a miserable creature he is this keeps him from mourning and zeal and fervency and all this while that he hangs upon these his heart is hardâ—ned he will never stoop and yield to God now when the Lord means to do a man good he knocks him quite off and plucks out of his hands all his works and makes him let all go not that he ceaseth to work but as the Apostle speaks Rom 4. 14. He makes him as a man that worketh not not as though he worketh not for there is no carnal man works more then this poor soul in this estate he keeps a great deal of stir to find out mercy and obtaine grace from God there is none that mournes and laments more and goes to Sermons more but yet he is no worker now he is faine to go to his father to him that justifies the ungodly all his wayes are loathsome and abominable he seeth nothing to trust upon but is driven to him that justifies the ungodly he sees he is a vile wretched creature he sees no worth no reason why God should look upon him he is now pennilesse and worthlesse and miserable in himself the Lord makes him a very bankrout he thought he was a rich Merchant but now he makes him a very bankrout and makes him appeare to be naked First here all Dawbers are to be reproved that preach nothing but mercy Vse 1. To reprove Dawbers and the promises of the Gospel many love alife to be upon such theames O say they the promises are best to humble a man and bring him out of his sins whom shall we believe God or man This not the way Ezek. 13. 22. the text saith Ye have strengthened the hands of the wicked that he should not turne from his wicked wayes by promising him life When a man preacheth the promise of God before wicked and ungodly men this hardens their hearts and strengthens them that they will not returne from their wicked wayes because the promises are propounded to them and the Minister makes no distinction between the precious and the vile this strengthens them in their sinnes and makes them think they are not so vile but they hope they are in a good case for all this therefore Saint Austine calls such men desolatores not consolatores such work desolation in their hearers and no sound consolation such Ministers as make their Sermons to be pillowes under peoples elbowes they make themselves guilty of the peoples blood and their souls shall be required at their hands they are the cause of peoples miscarriage when a Minister thinks to do people good by crying peace peace when the Prophet saith there is no peace to the wicked this rather drives people further off from God may be it may make them seeme outward professors but it will never make them sound in the faith rebuke them sharply saith the Apostle that they may be stand in the faith Tit. 1. 13. sharp rebuking the powerful delivering of the Law and Gospel is the meanes to maâ—e men sound in the faith the more humble a man is made to be the more faith he comes to have our Saviour saith of the Centurion he had not found the like faith in Israel how came this the text shewes plainly that we shall
record of his Son that he is the Lamb of God that takes away the sins of the world that he is eternal life that he is the way the truth and the light that he is the hope of glory that he is the way of coming to God the Father now when a man hath this saith in a lively manner and this pulls a man out of the world draws him to Christ this is the true faith this is the faith of the Gospel faith is not defined by assurance in Scripture but by beleeving in Christ John 3. 18. by trusting upon Christ Ephes 1. 12. by resting upon God 2 Chr. 14. 11. by relying upon God 2 Chr. 19. 8. by adhering and cleaving to God in Christ Acts 11. 23. this is true faith when a man relies upon God when he believes this same blessed record and throws himself and casts himself upon it and will obey God I may say to you all that have this faith as the Prophet Esay saith to such as you are Who is there among you that feareth the Lord and obeyeth the voice of his servants though he sit in darknesse and seeth no light yet let him rest upon the Lord and stay himself upon the God of his salvation Esay 50. 10. as who should say though you be in the dark and have no light no assurance no sense and feeling no inkling of Gods mercy though you be in darkness and know not where you are yet if you have a heart to fear God and obey the voice of his servants and hearken to the tender of the Gospel trust in the Lord your God relie upon him for all want of sense and feeling for all darknesse for all want of light in you for all want of comfort and stay your souls that way yet trust in the name of the Lord relie upon him for all his mercies though you be at this passe Object But the soul will say I am afraid I have nothing I have no interest Object in Christ but what of that Answ If thou be never so much afraid mark what David saith Psalme Answ 56. 3. What time I am afraid I will trust in thee as who should say though I be in the middest of fears and doubts and terrors of conscience what time this fear comes upon me I will cast my self upon thee so that this is that which the soul is to do that beleeves the tender of the Gospel and this draws him and works upon him it is not a dead faith but an operative faith it pulls him and draws him to Christ he must have Christ and he must have righteousnesse is there such a faith then relie upon God though thy fears come upon thee yet urge thy self to trust in God Obj. And againe it may be objected I have hardly any hope that ever I Object shal have the pardon of my sins that ever God will hear my prayers and accept my duties and performances What of that if thou hast this faith Answ Mark how it was with Abrahams faith when God told him he should Answ have a sonne though it were above hope besides hope against hope yet he believes in hope so though thou hast hardly any hope yet above hope believe under hope and though thou art put besides all hope and art even ready to be at the brink of despaire yet through thy self upon God if I perish I perish go on in the ways of God and seek after the ways of Jesus Christ and rest upon him from day to day and strive to draw neerer to him to have communion with him and though thou beest put besides hope yet believe under hope Obj. Again it may be objected again if I have any faith it is such a weak Object faith that I can hardly perceive it is any at al God will never receive me surely Answ I answer it is not the strength of faith that justifies but it is faith Answ that justifies the plaister may heal the wound though the hand be weak that lays it on faith is the hand that lays hold on Christ and Christ is the plaister that is applied to the soul now though the hand be never so weak yet it will do the deed as well as a stronger so it was with the Father of the child that came to Christ he could hardly see he had any faith he could not simply deny he had faith but Lord saith he I believe help my unbelief he cried and spake with tears he saw such a deal of unbelief that the tears trickled down her cheeks Matthew 9. 24. yet notwithing that faith got mercy from Christ Mark what Christ saith Mat. 18. 10. Take heed that ye despise not one of these little ones if Christ will not have his little ones despised of men then certainly he will not despise them himselfe Object But you will say weak faith will save indeed but I question whether Object I have any faith or no therefore how can I lay hold and embrace this same mercy then Answ I answer though thou beest put to this at any time do as the Answ servants of God have done for it may be the case of the very servants of God yea of the best of Gods servants now you may see what they do in such a case how they run to God and pray to him Psalme 61. 2. When my heart is overwhelmed lead me to the rock that is higher then I. The Prophet Davids heart sometimes was overwhelmed but he now went to the rock Christ when I am in this case saith he lead me to the rock shew me Christ guide me to him set me upon him Object But then it may be objected I cannot pray if I could pray Object it were something but I can hardly pray I go to pray and when I am down upon my knees I can say nothing this may be the case of Gods choisest servants Romans 8. 26. Paul puts himself into the number We know not what to pray as we ought we know not what to speak as we should but yet God hath appointed his Spirit to help us in such a case though Hezekiah Esay 38. 14. could not speak a word but chatter like a Crane or Swallow and mourne as a dove yet he had experience that God heard him at that time So Psalme 77. 4. The Prophet there confesseth he was in this case that he could not pray I am so distressed saith he that I cannot speak he meanes to God and it seemes he found by experience that he could not pray nor tell how to poure out a request to God he was was even stopped and stifled in his prayer yet in the first verse he could speak it that God heard him for all this Well then here you see is the ground of the faith of any poore soul though he have not any assurance yet if he hath this faith to relie and rest upon God if the Gospel calls him and he comes at this gracious tender if he
there is a possibility for him to finde mercy or any hope of pardon it cannot be attained to without the work of God a weak shelfe is able to hold when a man lays but a book upon it but if a man lay a great weight upon a weak shelf it will break under it so it is with the faith of men when there is no weight laid upon it the burthen of the Lord is not laid upon them then they may think it is an easie matter to have salvation and their sinnes pardoned but if this weight should be laid upon them their faith would burst unlesse the Lord should be pleased to put in a better faith then this it is not in a mans power to look beyond the power of justice for a man to beleeve that there is mercy in God contrary to the sentence of his own Law and contrary to the sense and feeling of a mans own soul and therefore when the Lord is pleased effectually to call a man though he lay a bleeding bleeding before in the sight and sense of his misery he opens a door of hope to the soul he lets in a light of possibility that he may yet come to be quickened and be a new creature and obtaine mercy at the hands of the Lord as the Lord dealt with his people Hos 2. 14. there saith the text I will give them the valley of Achor for the door of hope so when the Lord doth cast a man into the valley of Achor of stoning and astonishment then he opens a door of hope that he may look in and see at a crevis some hope for him to speed though yet I have an hard heart yet such a thing may be if I come to Christ I see God may afford mercy to whom he will and hath propounded it to every man that will have it therefore I may have mercy the Lord begins to stir and move the heart and now the soul begins to have a door of hope you see then what this hope is it is such a thing as flowes from the faith of possibility I do not say that it is a justifying faith but it is the forerunner of it to make way for it The second thing is how this hope agrees with that which proceeds 2. How it agrees with that which followes justifying faith 1. Both are of God from a justifying faith I answer it agrees in five things First both are of God all the hope a creature hath if it be a true hope it is of God therefore the Apostle saith the God of all hope c. Rom. 15. 13. God is the God of all hope I do not say that all hope absolutely is of God for the vaine hope of wicked men is of the Devil and is not of God but I speak of a true hope and courage that the soul gets to seek God in his wayes and fear him Secondly they are both wrought by the Gospel Rom. 15. 4. All things 2. Both are wrought by the Gospel were written for our learning saith the Apostle that we through patience and comfort of the Scriptures might have hope Thus it is with a believer though he hath nothing in present possession though he be persecuted and afflicted and forsaken in the world though he hath never so many miseries here below yet when he looks into the Scriptures and sees what promises God hath made he comes to have some hope it is thus with a man that is not yet a believer but is in the way to be a believer the Lord works with him this way though he see himself a miserable and wretched sinner and undone man cast off and there is no hope in himself yet when he looks into the Scriptures and sees what a gracious tender of mercy there is to any man that will have mercy it is not the wretchednesse of a mans heart that casts him off but the not coming to Christ and receiving of him that damnes him for the fountaine of mercy is open for every one that will receive Christ thus the Scripture gives hope Thirdly both set a man on work as suppose a man hath an hope that proceeds 3. Both set a man on work from justifying faith as he believes in Christ so this sets him a work 1 John 3. 3. He that hath this hope purifies himself as Christ is pure it makes him labour to be humble and meek and to be made partaker of the Spirit of Grace it makes him labour after the things that are above and to be sitted and disposed to every good work and to purge himself and cleanse his conscience more and more and so a man that hath not this justifying faith but hath only this branch of effectual calling begun in him he that hath this hope I now speak of it sets him a work to seek after Christ and to labour hard for the enjoying of him and to seek him in all his Ordinances in his manner though he cannot pray and performe duties as others do yet he will do it in that manner he is able Fourthly both are the anchor of the soul as it is with a believer though he 4. Both are the anchor of the soul Heb. 6. 19. be a godly believer and hath interest in Christ yet what with temptations from hell and his own heart he will be tossed to and fro were it not for this hope which is as an anchor to the soul so it is with a man that is not come thus far but is only under the same first branch though his tossings be fierce and his temptations be violent and his case be doubtful and full of hazard yet notwithstanding when this hope comes into the soul it doth marvelously stay the heart though it see nothing but hell and damnation and misery and his conscience is not purged and his life renewed and his soul sanctified and wrought upon in Jesus Christ though he sees there is no way but hell and damnation yet when this hope comes into the soul though he can see neither star-light nor Moon-light nor nothing it doth stay him much and prop him up much and doth encourage him to go on without dismay Neither of these two hopes shall make a man ashamed if a man hath 5. Neither of them shall make a man ashamed this true hope he shall never be ashamed Rom. 5. 4. Hope maketh not ashamed so it is with a man that is truly wrought upon the Lord never deceives him there is a working of grace for grace before grace it self comes into the soul which carries a man beyond a reprobate and this hope the soul hath will never let him be in this case that he shall need to be ashamed The third thing is this how this hope differs from that hope which proceeds 3. How this hope differs from that which followes justification 1 This ariseth out of the seeds of grace the other out of grace it self from justifying faith and
be but a poor thing yet it is worth a Kings ransome in time of trouble To shew unto us how God doth work this hope and he works it first Use 3. Informe how God wo 〈…〉 this hope 1. By rooting out all vain hopes by rooting out of the heart all vaine hopes and bringing in a better hope as the Apostle speaks Heb. 7. 19. The Law made nothing perfect when God brought in Christ he brought in a better hope when God brings Christ to the soul he brings a better hope into the soul the soul before had a vaine hope he prayed and came to Church and was civil and well brought up and had many good gifts and many terrours and affrightments all these are nothing but legal works a man can never have hope in this but when God brings in a better hope he throws out all the other he shoots his Law like a great Ordnance into the soul and strikes him dead and makes him see there is no hope all his vaine hopes are nothing and still the soul will be gathering false hopes and returning to them but the Lord throws them out still and puts in a better hope By setting a look upon the Gospel as the Gospel tenders this to every creature 2. By setting a look upon the Gospel to one as well as to another so the Lord puts a particular look upon the Gospel as Peter said to the lame man look upon me and this made him expect to receive an alms from him Acts 3. 4 5. So the Lord makes a man look upon the Gospel to minde the Gospel and regard and take notice of it what it saith for people let these things slip but when God works this hope in the soul he makes a man to mind the Gospel and makes as if it looked at him and so he comes to have sound hope in the Gospel as a beggar when a Gentleman puts his hand into his purse though he sees nothing yet he thinks he will give him something so the Lord puts his hand into his purse as it were he lays his hand upon mercy and lets the soul see him tendring of mercy and this makes him hope he shall have mercy he casts a look upon him and so affects and draws the soul and he finds the Lord moving the soul and inclining the heart and weaning the soul from the world and quickning him to seek after the things that are above By removing of all impossibilities that lie upon the soul you know there 3. By removing all impossibilities is abundance of impossibilities that appear as for a man to live in his sinnes a man then hath no heart to Christ no heart to heavenly things no mind to pray and to strict courses it is impossible for a man in this case ever to attaine these things when he hath no heart to them now the Lord takes away that impossibility and makes the soul see it is possible to attain these things therefore there is a kinde of seed of regeneration going along with this 1 Pet. 1. 3. as there is a seed before regeneration it self before that hope that proceeds from justifying faith so these seeds of regeneration are before this hope I now speak of the soul hath something wherby it seeth a possibility and the Lord shews him a way of recovery and sets up a standard to guide him in the way and takes away all impediments that hinder him in the way and now the soul seeth it is possible to attain unto these things If we have any such hope as this let us not labour to diminish it but Use 4. Labour not to diminish this hope let it grow in us it is an excellent mercy of God to begin this hope if we have the least crevis or cranny of it let us make much of it let us tender it cherish it for it will help us to pray and seek God and let go our corruptions it will enable us to do many things when a man hath gotten this hope once therefore if we have it let us put it on as the Apostle saith if you mean to go to heaven you shall be sure to meet with blows therefore you should have your helmet on the devil will say have you any hope to go to heaven having such a vile cursed heart you were better give all over for your betters have missed it now we had need of this hope to be nourished and cherished in us nay though a man hath never so much faith he should cherish this more and more But how shall a man cherish it Quest How may this hope be cherished Ans 1. Look to the power of God I answer first look to the power of God do not say how shall I be able to do this and that how shall I get my lusts to be mortified and how shall I get my heart to submit to God but look unto the power of God and do not limit the holy one of Israel the Lord may pardon thy sins and renue thy heart therefore look unto the power of God When Christ told his Disciples Mat. 16. 24. that it is easier for a Camel to go thorough the eye of a needle then for 〈…〉 ich man to enter into the Kingdom of heaven they were all astonished O say they who then can be saved Oh saith Christ look unto God 't is true with mâ—n it is impossiblâ— for the heart and affections of a man are so glued to the things of this world aâ—â—â—e hath so much pleasure and delight in the things of this life that his heart cannot look after mercy with zeal and fervency it is as impossible as for a cable to go through a needles eye but saith he look to the power of God he is able to work it a rich man may be saved for all this if a rich man be touched with the sence and feeling of his sinnes and have a heart to come to God though he meet with never so many difficulties in his way let him look unto the power of God to whom nothing is hard Secondly look to the freenesse of Gods promises the indifferency and universality 2. Look to the freeness indifferency and universality of the promises of the tender of them whosoever thirsteth let him buy wine and milk without money Esay 55. 1. when a doale is tendred to all at the doore Why may not every beggar hope to receive it so if mercy be free for every one that comes to Gods door for it why mayst not thou look up with hope if thou hast an heart to it thou mayest if thou hast not an heart thou art none of Gods but if thou hast an heart look up to God and be not dismayed but see the infinitenesse of Gods mercy that as the heavens are 〈…〉 her then the earth so his mercies are far above our thoughts and apprehensions and where sinne abounds grace abounds much more there are many poor souls that
Apostle saith 1 John 5. 20. We know that we are in him that is true his meaning is we are in him by faith that is we have such a kinde of faith whereby we do not only assent to him that he is the Sonne of God and all things are true that are spoken of him but we are in him we are in him that is true that is we are united to him and 2 Cor. 17. 5. Whosoever is in Christ is a new creature and Paul saith of Andronicus and Junia they were in Christ before him Rom. 16 7. So Christ is said to be in them Know ye not that Christ Jesus is in you except you be reprobates it is the faith of union He that hath the Sonne hath life 1 John 5. 12. That is he that believes in the Sonne of God that is so believes that he hath him and is united to him that man hath life and none else so that it is a faith of union that justifies a man not as though faith of it self doth this for its own worthinesse as though it were able to unite a man to Christ it is only by vertue of Gods Ordinance that faith unites a man to Christ God of his infinite mercy and goodnesse hath appointed faith to be such a thing that upon putting forth of that act he shall presently have relation to Christ and Communion with him by grace are we saved through faith saith the Apostle we are saved through faith but not for any worthinesse of faith but by grace this is the thing the Lord hath appointed such a kinde of faith shall justifie as shall unite a man to Jesus Christ Nay if faith did not do this faith could not justifie and sanctifie and purifie and intitle a man to Heaven for it doth all these by vertue of union first it unites a man to Christ and makes Christ one with him and him one with Christ and so he comes to have right and title to all the merits and all the good things that come by Christ so then if thou hast not this faith of union though thou hast all faiths besides historical faith temporary faith and if it were possible miraculous faith Nay if thou hadst ten thousand thousand faiths more if it were possible yet if thou hast not such a faith as to be united to Christ thou art in thy sins and art under the law and under the curse of the law and under Gods justice if thou shouldest pray never so much and give thy body to be burned yet if thou do not dwell in Christ and Christ in thee if thou be not one with Christ and Christ one with thee thou art nothing but as â—ounding Brasse and as a tinkling Cymball though thou hast been a professor these twenty yeares together and hast been taken for a godly man through Town and Countrey yet if thou art not in Christ thou arâ—â— still in thy sins faith doth unite a man to Christ through the Ordinance oâ— God by the Grace of God it doth unite a man to Christ 1 John 4 15 whaâ— confession doth the Apostle meane there Only a confession of historiâ—â— faith when a man believes that God is so and so and confesseth him No the Apostle expounds himself 1 John 3. 24. as who should say it is such a faith as wholly resignes a man unto God to be ruled and guided by him as well as saved by him it is such a faith as makes a man with minde and heart and will and all that is in a man to cast himself upon Christ so that all obedience and all conformity to the Sonne of God will follow he that hath this faith to keep his Commandements dwelleth in God and God in him Now what kinde of faith can this be can it be only the act of the minde whereby a man believes all the truths concerning Christ doth this unite a man to Christ It were blasphemy to say so for by this Argument the union between Christ and a true believer were no better then the union between a true believer and the Devil because a true believer believes all the truths and assents unto them that God hath spoken concerning the Devil as well as concerning Christ this doth not unite a man there is a kinde of union indeed in the minde but that union is only notional and intentional and rational as for example when I think of an horse or a tree there is an union of the tree with my minde for the tree is in my minde in the notion of it but this is a bare intentional and simple union the maine union of all is in the heart when the heart is united to a thing an heavenly minded man he may have an union of his understanding with the things of this world he may understand carnal men understand their courses and wayes and there is a notional intentional union with these things in his understanding but he is not truly united to those courses except his heart be set upon those courses then he takes them up so untill the heart is set upon Christ a man is never heavenly never godly never a true Christian till he is thus united into Christ Nay I will tell you more and I will prove it and it is a thing to be considered that were it possible Suppose God should reveal he might if he would to any man that he is elected before he is converted Suppose this I do not say God doth thus to any of his Elect but suppose an Elect man that is yet unconverted and yet out of Christ he is a natural man and yet an elected man â—uppose I say God should reveal to this man thou art elected to eternal life I have intended from all eternity to give my Son to thee all his merits and death and passion I have intended them to thee and I have intended thou shalt have fellowship with him God reveales this and the man firmly assents to the authority of the speaker that he is elected to eternal life doth this faith justifie a man A man is in his sins yet for all this though he knoweth and God hath revealed such a thing to him that he hath intended Christ to him as long as he hath not revealed that he is in Christ this doth not put him into Christ this sheweth him that he shall be in Christ but this act of believing doth not put him into Christ therefore the children of God that are converted and are believers and can believe that God hath elected them and eternally intended Christ to them this act of their faith doth not justifie them this only is an act to know that they are justified already and converted already I will shew you an excellent place for this 2 Tim. 1. 12. For which cause saith the Apostle I also suffer these things for I know in whom I have believed and that he is able to keep that which I have committed unto him against that day Mark
here I know in whom I have believed there is the act of faith I have believed in him he expounds himself there he means I have committed my self to him all I have all I am this was the act of justification and intitling him unto him but now saith he I know this this is an act of assurance whereby he reflects upon himself that God was his God and intended to save him but this was not the thing that justified him No I believe on him and committed myself unto him and I know this this act is but the knowledge of a â—hans justifying faith and not the thing it self For the use of the point here First we sâ—e that it is no absurdity to say that Use 1. Then â—â—ab â—â—dity to say faith is 〈◊〉 the heart as well as in the minde true justifying faith is in the heart as well as in the minde many good Divines as Master Perkins say that faith is only in the minde and this is the opinion of the Papists also the reason why good Divines say so is because they do make faith to be the full perswasion of a man that God hath intended Christ to him particularly but this is not an act of a justifying faith but comes after it it is a consequent of it The reason why the Papists say so is this because they hold that a justifying faith is nothing else but a firâ—e assent oâ— the minde to the general promises of the Gospel and in particular the promise of the forgivenesse of sinnes in and through the Lord Jesus Christ generally taken they say this is a true faith now when we say this may be a read faith 't is true say they therefore a man is quickened and enlivened by charity and good works so that this faith and good works will justifie a man but this is Antichristian leaven but I say that true justifying faith is not in the mind only but in the heart also Object But you will say is it not absur'd that one grace should be in two Object powers of the soul that it should stand stradling like a colosse with one foot in the minde and another in the heart Answ 1. I answer it is but a conceit for ought we know we can have no Answ 1 firme ground for it that the understanding and will are two several powers of the soul really and distinct many good â—ivines both Proâ—testants and Papists â—eny it as Scaliger and others But they are two several offices of one and the self-same soul the self-same soul able to understand is called the understanding and the self-same soul able to will is called the will the self-same soul iâ— able to understand and will 2. But suppose that the understanding and the will were really different one from another yet I say it is not properly to be said that faith is either in the understanding or in the will but it is properly in the soul of a man the reason is because faith is an act of the new nature a believer is born of God 〈◊〉 Joh. 5. 1. and regeneration or the new nature is not in the understanding or will only but the whole soul is regenerate the very soul hath a new nature I do not remember that Aquinas speaks of regeneration but only in this place and he saith that regeneration is in the soul and the soul is regenerated not is though the substance of the soul were altered but this new nature is as deeply rooted in the soul as the understanding and will it self as it is with the old nature in a man unconverted this old nature moves the understanding to think of worldly things and savour them and moves the will and affections to love worldly things and go after them the old nature moves both minde and will to go this way the old nature is the inclination of a man to the world to the creature to the things of this life now when the new nature comes in and a man is renewed this new nature inclines the minde to minde Jesus Christ and inclines the will to affect Jesus Christ and moves all the soul to go that way so that the very soul is renewed and faith is as deeply â—ooted in the soul as any thing else Nay as low as the very faculties themselves in some sence for it reacheth so far forth as to move them after Christ and this faith puts forth the mind to assent to the truths of the Gospel and puts forth the will to relie upon Christ Thirdly the Scripture plainly seates faith in the heart as well as in the minde Rom. 10. 10 With the heart a man believeth unto righteousnesse neither may a man say that the heart is put for the whole soul of a man it is not put for the will the text plainly shewes he meanes the will because the Apostle puts the believing with the heart to distinguish this saith from all other to exclude hypocrisie and all counterfeit faith for an hypocrite may confesse with his tongue he may have braine faith and notional saith so much as to work upon the outward man but with the heart a man believeth unto righteousnesse if it be a sincere cordial-faith as he notionally believes these truths so his heart runnes after them and is set upon them and this is unto righteousnesse so when the Eunuch had asked Philip for baptisme I am a believer and what lets but I may be baptized saith he if thou belieâ—â—â— with all thine heart thou mayest As who should say thou saiâ—st thou art a believer but take heed do not deceive thy soul may be thou â—â—st an intellectual faith but is it an heart faith Nay thou maiest have some kinde of cordial faith a temporary faith but doest thou believe with all thine heart Doest thou place all thine heart upon Christ Doest thou place all thy ends and aimes upon Christ Doest thou so reach thy self forth to Christ that in all things Christ have the preheminence Doest thou wholly resigne thy self up unto Christ minde and heart and all that is in thee If thou believest with all thine heart I dare be bold to baptize thee and seale thee up unto eternal life so that the Scripture makes faith to be not only an assent of the mind but an affiance of the heart in Christ Fourthly it is no absurdity to say that faith is in the heart and in severall powers of the soul because faith is such a thing as must purifie the whole man and all the powers of the soul it justifies and sanctifies the whole man it is faith that reneweth the whole man therefore no wonder it is such a thing that the whole man must put forth it self in it is like leaven Matth. 13. 33. That leaveneth the whole lump so faith is such a thing that he which hathie purifieth himself himself is the agent all himself is the patient all himself is set to strive against sin and to please God and to
creature in the eyes of the world yet he hopes for great matters he hopes for a glorious resurrection and for an excellent triumph over sinne and death and hell and to have his body and soul for ever in the Kingdome of Christ Jesus you will say he seeth none of these things he hopes that God will blesse him in all his wayes and be with him in sicknesse and in health in misery and prosperity and in all estates and that he will do him good while he lives and when he dyes he seeth none of these things No saith the Apostle Faith is the substance of things hoped for and the evidence of things not seen though many think there is no substance in these things yet faith doth deliver the substance of them unto him and it is an evidence that he shall certainly have them and it is as it were a Sacrament therefore the Fathers call it the Sacrament of faith and the Sacrament of hopes and the Sacrament of repentance because they are certaine and sure tokens and pledges of those things that a Christian looks for Secondly the Apostle commends faith by a long Catalogue of believers of Holy Fathers and Patriarchs and Prophets and Judges and Worthies from the beginning of the world and he shewes there was no worth in them but it did proceed from faith and this he doth First generally in the second verse By it the Elders obtained a good report he speaks of them all ingeneral he calls them Elders a reverend grave company and he amplifies this by giving a general ground and reason why faith can build upon nothing as it were to see to and yet is able to gather great matters though it see little or nothing â—â—rse 3. You may see this saith he by Historical faith For through saith we understand that the worlds were made by the Word of God so that things which are seen were not made of things which do appeare though nothing was before a mans eyes yet through this faith he might see an whole world out of nothing so though the world and flesh and blood see nothing yet he that believes in God he is able to raise a world out of nothing he may look for these things at the hands of God though for the present he sees nothing Secondly he doth divide these believers into foure several rankes The first is the Holy Fathers before the Flood and he instanceth onely in three for all the rest as Abâ—l Enâ—ch Nâ—ah Verse 4 5 6 7. Secondly the Holy Patriarchs from the Flood to the time of Moses and he instanceth in five not as though there were no more but he contents himself with these Abraham Sarah Isaac Jacob Joseph from ver 8. to the 22. And then in the third place he takes all those Worthies from Moses to the time of the entrance into the Land of Câ—naan and he doth instance in Moses's Parents and then in Moses then in the children of Israel then in Rahab from Ver. 23. to 31. In the fourth place he reckons up all those Heroes from that time to the time of the Maccabees and Names Gideon and Barach and Sampsâ—n and Jophtah and David and Samuel and then he reckons them up only in generall the Prophets and Martyrs and Confessors under the persecutions of cursed Anticchus Now in all this Catalogue he shewes the admirable effects of true justifying faith what faith is able to do when a man is a true believer in God what great matters he is able to atchieve it gives a man the testimony of a good conscience and makes him able to do the things acceptable to God it makes a man believe things incredible to sense and reason it makes a man forsake all and follow God it makes a man do or suffer any thing for Christ it makes a man so precious that the world is not worthy that he should dwell among them that there should be any such person in such a base place as the world is it is an excellent thing and it is set out most admirably what glorious things faith doth enable a man in the strength of God to do and his scope in all this is to exhort them to abound in faith and they that have it not to use all meanes for the obtaining of it and come by it and lye at God and to be trading in the meanes of Grace and never be at quiet till they have it and when they have it to endeare it and labour to abound in it and persevere in it to their dying day now among all this grave and venerable and revâ—rend society of believers that he here reckons and summes up he calls out Abraham in this text to speak of him and that he speaks of him in this place is this that when God called him to leave his Countrey and Kindred and Fathers house to leave his inheritance and all his friends and acquaintance by faith he was able to obey this call By saith saith he Abraham being called out to go into a place which he should afterwards receive for an inheritance obeyed and he went out not knowing whether he went Doct. So that the Doctrine which I observe from hence is this that Doct. It is saith that makes a man obey the call of God it is faith that makes a man obey the call of God the command of God whether it be the first call and command for the coming out of sinne or all after commands whatsoever it is faith that makes a man obey them if a man have faith though he had never so stubborne and perverse an heart before though he were never so set upon his lusts and sinfull courses before faith is that which will make a man lay it downe and disavow it and oppose himself against it and he shall no longer live in it as soone as ever faith comes into the soul it makes a man obey God it brings a man home to God to do his will and to walk according to his directions and to be at his dispose and to commit and commend and resigne himself wholly to God in all his wayes this is the onely thing that heales a mans backslidings this is the onely thing that drawes a man home to God this is the onely instrument whereby a man is tyed to God himself whereby a man doth fetch downe all the graces from above so long as a man is stubborne and perverse and walks after the flesh and goeth on in any evil way he hath no faith as the Psalmist speaks Psal 78. 32. For all this they sinned yet still and believed not his wendrous works that is they were disobedient therefore certainly they had no faith for if faith once looked into their hearts it would have made them to discard their sinnes and it would have made them obedient to God it would have pared them from the flesh and weaned them from their owne desires and would have made them to give up themselves to
him already in the world and therefore he will fling them out of his presence into Hell in Heaven is nothing but beatifical vision viewing of God and delighting in God and not thinking a thought but of God and therefore no roome for those that are empty of grace and not fitted and prepared for it now faith knowes this and believes this and therefore as it layeth hold on Christ for title so it never leaves till it hath gotten fitnesse from Christ as the Apostle speakes Col. 1. 12. Giving thanks unto the Father who hath made us meet c. God makes all meet for Heaven that he brings thither and till they are so they cannot be admitted thither if a man will go to heaven he must be a vessel of honour 2 Tim. 2. 21. Therefore Faith purifies a mans heart pares off a mans flesh weanes a man from the world and knocks off a mans cursed corruptions more and more and pulls downe a man before God makes a man stoop to Gods Covenant and to be holâ— and righteous as he is it knows unlesse he be made fit for Gods Kingdome he can never come there we should look to this and it should make us feare and tremble and look to our selves for unlesse we be fit for the Kingdome of Heaven we shall never have abode there John 3. 3. Except a man be borne againe c. That is except a man be made meet for the Kingdome of God he cannot come into it Except he have Heavens frame and disposition and Heavens conversation except his conversation be in Heaven here he can never come there and this is the reason we are so often called upon to be godly in Christ Jesus to walk in purenesse and holinesse of living because no uncleane thing shall enter into the heavenly Jerusalem without are Dogges the Lord counts them Doggs that shall never enjoy his presence this is another reason why Faith workes obedience because if he will have Title to the Kingdome of Heaven he must look to be fitted for the same Fifthly because Faith is eminently all that a man is to do it is the whole work of a Christian John 6. 29. This is the work of 5. Because faith is eminently all that a man is to do God c. That is this is eminently all the workes of God But is there no work but this Yes there are many other works but this is the work of God that ye believe because this is eminently all that God looks for as the Apostle speaks 1 John 3 22. This is his Commandement that ye believe c. Is there no other Commandement but this is this all we must do and no more No but this is eminently the Commandement there are other Commandements but all are included in this of beleeving so faith is eminently all graces all other graces are but the daughters and brood of faith they grow out of faith as out of the spring and root so that do this and do all do but beleeve in the Name of the Lord Jesus Christ and what wilt thou not do it will make thee give over thy sinnes and be humbled and mortified it will make thee give over vaine company and delight in all goodnesse make thee zealous and servent and teach thee how to pray and be thankfull to God it will fill thy mouth with laughter and thy tongue with joy it will make thee do any thing if thou believe Acts 16. 31. As who should say believe in the Lord Jesus Christ and this will make thee do all there will be nothing left as Christ saith If thou believe all things are possible So I may say if thou believe all things will be done and thou wilt stick at nothing be backward in nothing but wilt be brought to obey God in every thing it is like the turning of the Cock if the Cock be turned the water will flow forth so if a mans heart be opened by faith all the heart runnes to God a Wind-mill if the Sailes go the stones and all go so if â—aith be once working and operating all the soul is turning it self towards God though never so Heavy and Carnal and Vaine and Earthly before yet now all is going in the wayes of God As the Mother of Christ said to the servants of the marriage Whatsoever he â—ids you do do it So faith saith thus to all the soul look whatsoever Christ John 2. commands look you do it minde those things he bids you minde affect that he affects retaine that he bids you remember it is like Abner that brought all Israel to be the servants of David so faith when it comes into the foul it brings all the faculties of the soul of the whole man to be subject to the Lord Jesus Christ thus you see that faith works obedience in a man The first Use is this to answer a demand that will arise out of the hearts of people when they heare that Faith makes a man to obey Quest. How doth it make a man obey Answ I answer by setting before a man the corruptions of his owne heart and what woeful stubbornenesse is in the same it makes a man see those innumerable corruptions in the soul and how deeply they have eaten into the soul it makes a man see what a loathsome creature he is and what a deal of rebellion there is in his will and minde and thoughts and affections and what oppositions there are against the doing of Gods Holy Will he seeth that if he will obey God what little help he shall have from himself from his own will his own reason his own parts his own nature though he had never so good a nature Nay how he shall be hindered and hampered and opposed by himself faith lets him see this and so pulls him down before God to abhor himself in dust and ashes it was thus in Paul Rom. 7. 24. O miserable man c. It made him finde this that he could not do the good he would thus faith empties a man of himself and makes him to renounce himself and makes him not to stand upon his own feeet never to stand alone never to go about any thing but with the help of Christ it makes a man see what a damned will he hath what a damned reason he hath what a damned heart and disposition he hath O! saith he here is Wisdome indeed here is a disposition indeed I will never be ruled by this disposition and he looks upon himself as an undone creature if he followes his own desires here be desires indeed and thoughts indeed and here is an horrible frame and this makes him renounce himself and thus faith works obedience in a man by driving of him out of himself and dividing a mans self from himself that he will not be led by his own thoughts nor carried by his owne imaginations it seeth ' Hell in all these and that he can do nothing without Christ live in
were nothing to be damned and as if they would try whether they can bear hell nay such is the impudency of mens faces that notwithstanding they have heard they are unconverted and their hearts are not subject to God yet they hope they have true faith in God and their sins are infirmities whereas you see it cannot be true faith unlesse it make a man to be obedient to God in all his wayes and binde a man in a perpetual bond to God for ever never to depart from him Thirdly it may be an Use of examination to see whether we obey God Use 3 For examination or no for if our saith be the faith we hope it is it will make us obedient Evidences of true obedience First then true obedience is a willing affectionate hearty obedience 1. Willing and hearty Prov. 3. 1. My son let thy heart keep my Commandments the Lrod will have such obedience as proceeds from the bottome of the heart not when a 〈◊〉 heart is dull and dead and hangs off but when the heart pourâ—s forth it self in his wayes and performing his gracious pleasures from day to day this the Lord requires that it be done with the affection of the heart as well as the thing be done in the thing done the wicked may go as far nay further then the sincere they may multiply duties as well as the other for the things done but here is the thing a wicked man doth duties hearâ—lesly unaffectionately but a child of God doth them sincerely and willingly and le ts out his heart and affections upon them all God loâ—â—s a chearful giver 2 Cor 9. 10. He loves a giver that gives with all his affections so he loves a chearful comer to Church that is glad to hear a Sermon and his heart leapes to hear the Word of God and he is affected with it he loves a chearful praying one that in prayer poures out his soul before him he loves a chearful comer to the Sacrament that delights to shew forth the Lords death till he comes God doth not love a man unlesse â—e doth this with all his affections as it is said it is good to be zealous in a good matter the worship and Commandments of God are good matters now it is good to be zealous in these matters nay to have the creame and flower and chief of our affections set upon these things we are acquainted with the wayes and histories of grace and we can speak thereof but it doth not sink down into our hearts it doth not warme us nor put any heat into our souls we are not quickened and moved by these things we know Gods attribute his power and wisdome and mercy and justice c. But none sink down into our hearts they affect us not as they ought to do where are our affections in prayer We pray and come to Church and to the Lords Table but where are our affections in all these things The Lord cares not for these services that have not affections to spice them and sweeten them and beautifie them the Lord loves when a man serves him with all his heart when the will hangs off it is base service and the Lord regards it not as the Lord loves that we that are Ministers should preach with a ready mindâ— 1 Pet. 5. 2. That we should preach with gracious affections and be affected in the Pulpit and desire from the bottome of our souls to do good to the people and yearne over the people the Lord loves these things when we do them willingly and heartily so he delights in people when they heare and call upon his Name with affection when we go about Gods Commandments as a Bear to the stake God abhors it may be God commands a man to do such a thing he doth it but it is hard saith he when money is to be fetched out of his purse for good duties it is hard saith he and when he must go against the wicked and pull the ill will of the Countrey upon him may be he doth it but it is hard the Lord distasts this the Lord loves a chearful giver and a chearful worker a chearful Minister and chearfull people now if faith comes into the soul it will not only work obedience but chearful obedience and from the bottome of the heart Secondly true obedience makes a man resigne himself to God it makes a man to be altogether at Gods dispose I am thine saith David he looked 2. Works resignation to God upon himself as if he were altogether at Gods dispose as if he were his and not his own You are not your own saith the Apostle you are bought with a priâ—â— 1 Cor. 2 6. So that is true obedience when a man gives up himself to God many will do things that God commands but they know not how to do them with resignation to be altogether at Gods dispose they love to be called Gods servants but they will be only retainers as many will get to be servants to some Gentleman but it is only for their own advantage to save their purses to have the Gentlemans countenance these will not dwell with the Gentleman but in their own houses and when he hath some great strangers at a Feast or when he rides abroad in state then they will attend upon him but yet they will live at home and be their own men so most people are but the Lords retainers this is no obedience at all it is none of faiths obedience Thirdly true obedience puts forth all a mans strength to God Thou shalt 3. It puts forth all a mans strength to God love the Lord thy God with all thy heart and all thy soul and all thy strengh Praise the Lord O my soul and all that is within me praise his Holy Name Psal 103. True obedience lets forth all that is in a man to Christ Mat. 4. 20 When Christ called Simon and Andrew they flung away their nets and followed him it was all the living they had and yet they flung away all to follow him so when he spake to Matthew a Publican faith came no sooner into his soul but he followed him presently Mat. 9. 9 Though it was a rich office he was a Knight by his place as Cicero speaks it was worth five hundred pounds a yeare of our money yet as soone as ever Christ called him he leâ—t his place and went after Christ so when a man will part with purse and friends and all he hath and fling all at Gods foot and give up all to him this is true obedience now if we have not this we have not faithful obedience THE KILLING POVVER OF THE LAVV. Rom. 7. 9. For I was once alive without the Law but when the Commandment came Sin revived and I died IN these words the Apostle shewes Two things First The Division of the Text. What a jolly man he thought himself to be whilst he was a Pharisee
sin revived as if it were truly and really dead before for his sins were not dead in him when he was a Pharisee his sins were not mortified when he was in his unregeneratâ—d estate and condition sin was not dead in him that cannot be the meaning eas if sin vvere dead before and now revived But he speaks of the Appearance of the death of sin though it vvere not dead before yet it did appear to be dead as a Snake in cold weather though it be alive yet it appears to be dead the life of it is in a swound though it hath life yet the cold benums it and keeps it from appearing So before the commâ—â—â—ment came sin was in Paul but it seemed to have no life but when the â—â—â—mandment came and discovered plainly what a dead creature he was then the life of sin came indeed to be manifested Now the Law of God doth manifest the life of sin Three wayes it manifests Three lifes of Sin There are three lifes of sin that appear to the soul when the Law comes 1. First There is the life of Aggravation the Law of God doth aggravate and point out sin to the full life of it it makes sin appear in the true nature of it the true nature of every thing is the life of the thing the nature of a man is the life of a man Now the Law did shew him the nature of his sins it painted them out to the very life in their lively colours this made him see how his sins were aggravated what a cursed and damned thing sin was and what a person it was committed against this made sin appear unto him in the very life of it therefore in the 13. vâ—â—s of this Chapter the Apostle saith â—â—n that it might appear sin wrought â—ath in me that siâ— might be out of measure sinful by the commandment that is when the commandment comes and is manifested to the soul it makes the life of sin appear the life of sin is then manifested the Law of God 〈◊〉 glasse doth shew the life of the Commandment and the very nature of all sinning and transgressing Now before the Law came thus home â—â—to him he could not thus see sin he could say he was a sinner and had committed these and these sins But what these sins were and the exceeding sinfulnesse of these sins he did not see that He had a dead kind of picture of his sins before but the life thereof was not manifested but the Law of God did make his sin revive and made him see his sins in the life of them 2. Secondly There is the life of Irritation as I may so call it or of â—ching and egging a man This is another life of sin whereby it is full of Operation and Working in the Soul The Operation of a thing is the life of a thing Now before the Commandment came sin seemed dead it wrought indeed many evils in him but he did not think his heart had been so full of life and so full of activity against Gods Law and commandments Sin seemed to lye dead before but now when the Commandment came and set upon his heart and began to charge him with better Obedience now his heart grew itching and marvellous full of life unto lust Hereupon sin egged him the more on to lust It is like water when a man goes about to stop it it runs the more violently So it is with sin in the heart the more the Law of God goes about to stop it and hinder it the more eager it is and the more full of life and working as the Apostle speaks vers 8. Without the Law sin was dead there was no such working of sin in my mortal body then but vvhen the Commandment came vvhen the Lavv vvas charged upon my heart then sin took occasion hereby to be the more violent and vvork in me all manner of Concupiscence before I committed sin vvithout any check I had vain thoughts and foolish courses and many a lust in my soul and I vvent to it as if it had been a good thing not as if it had been evil But vvhen the Lavv of God came to shevv me the slacknesse of my Obedience and to controle me and convince me and to stop the course of sin it vvrought all manner of Concupiscence in me it vvrought before in Paul for it vvrought all his security and all his hardnesse of heart and all his vain thoughts and imaginations but this vvas but a dead kind of vvorking in comparison of that which it wrought after the commandment came There are none that have such active Rebellions against the Law and Commandment of God as those to whom the Law comes it eggs a man forward and makes him itch unto Rebellion If a man had asked Paul before whether he had such a divelish heart against God he saw no such matter he never meant God any hurt when he went on in his course he thought not that he was so stubborn and Rebellious he did not feel this stubbornnesse and rebellion But when the Law came once it shewed him the veâ—ome and cursed nature of his sins 3. The Third life of sin is the worst of all and that is the life of Imputation for here sin is so full of life that it is not only able to discover unto him that he is a sinful wretch and an abominable creature but to bind him over to wrath and send him to Hell and everlasting destruction Now it is the Law of God that discovers this life of sin before the Law comes a man hath many vain hopes that God is merciful and Christ died for sinners and that God will forgive him his sins he doth not see the imputation of sin the imputation of sin lying upon the Soul is not clearly discovered before the Law come for where there is no Law there is no imputation of sin Rom. 5. 13. there saith the Apostle Vnto the time of the Law was sin in the world but sin is not imputed while there is no Law Before the Law is charged upon the heart the heart never dreams of the imputation of sin as if he should answer for sin and be damned for sin for ever He thought the contrary before but now the Law discovers the life of sin unto him and sin revives and appears to have life to damn him for evermore Sin now appears to have life to cast him off from God and to bind him over to Everlasting vengeance Thus it was with Paul when the Commandment came sin revived I saw sin was alive indeed and I saw the life of Aggravation I saw the hellish nature of sin it was painted out to the full I saw the life of Irritation I saw the infinite egging and itching of sin how it did work in me I saw the life of imputation how all my sins were imputed unto me and did all lye upon my conscience and so sin revived that is the meaning
for Gods Kingdome but when a man is made poor in spirit when he hath a Privation of those things wherewith his soule was filled now there is room for the Kingdom of God the reason is because a man can never be brought to Christ till he is pinched with these Privations before he can never come to Christ his heart can never be brought to bid so much and stake down so much for Christ as he must do if ever he come to attain him unlesse his heart be pinched with poverty unlesse his heart be void of all these high imaginations he had of himself he will never come to Christ It is plenty that brings down the market and scarcity that makes it rise plentiful years will make Corn of no price almost but if there be famine and scarcity and no bread almost to be had but men are ready to dye for hunger then they wil give any thing they will give ten shillings a bushel twenty nay fourty shillings hath been given for a bushel of Corn as I have read in Chronicles it is poverty that makes men come to a price So must the heart be pinched with Spiritual poverty else it will not come to Christ men will give nothing for the Kingdom of God they will not part with a single groat for Christ the prophane Gallant will not part with a look for Christ the proud vain fool will not part with a foolish lace a foolish fashion for Christ the drunkard will not foregoe a pot for Christ men will not part with any thing for Christ they will not part with a paultry lust or base affection for Christ People will not stir they will not open their purses they will not open their hearts to give any thing for Christ the reason is their hearts are full already People count their profits and pleasures and lusts and vanities and delights their Jewels a man must be poor before he will part with his Jewels but if a man be throughly pinched with poverty he will part with his old Gold and Rings and Jewels and all but he will never part with his Jewels till he be forced to it by extremity So all the lusts of the heart all the things of the world that the mind and affections run upon men account them their Jewels and they will not part with them till they be pinched with poverty Thus it was with the Jaylor Acts 16. 30. when he was pinched with this poverty he cryes out Men and brethren what shall I do to be saved when his heart was pinched with this poverty he was content to part with any thing he was willing to do any thing to hearken to any terms that he might have mercy So that it is necessary for a man to have all these Privations wrought in his heart and be made poor else he will never take Christ upon those terms whereupon he is offered Secondly Suppose a man should conceive worth to be in Christ suppose he should put a great price upon him yet if a man be not under these Privations if he be not pinched with poverty with Spiritual need and want he will never use all means for the attaining of the Kingdom of God He will never betake himself to all those courses that God hath commanded himselfe to be sought in It was need that made Ahab send up and down all Countries and Soiles for water it was need that made the rich Women of Shunem to hazard her life and her family and houshold in a forraign Country she would not have gone a mile of that Journey but for her poverty as Divines use to speak Let two men go to the market the one hath need the other hath not he that hath need will go whatsoever the weather be though the weather be never so foul he will go bread he wants and bread he must have and bread he will have and if he cannot have it at an easie rate he will part with any thing he will pawn his very cloaths from his back for it Why Because he and his Wife and his Children want it But the other he will go according as he likes the weather if the weather be answerable to his mind it may be he will go and it may be not and when he is there it may be he will buy and it may be not according as the price goeth because he hath no need of it So it is in Grace let two men be called upon to seek out for Grace one doth not feel any great need he is not pinched with the want of Faith and Repentance and Pardon and Peace of Conscience though he want these yet he is not pinched with the want his heart is yet full he is not yet come to this Spiritual poverty It may be he will come to a Sermon it may be not it may be he will part with a Lust and it may be not it is according as the bargain pleaseth him he will never use all means nor take up all courses that are prescribed But a man that is ready to starve for want of Christ as Sisera said Give me drink or else I perish so give me Christ or else I perish This man will take any course use any means he must have Christ and will have him when he comes to the Word Christ he wants and Christ he will have and must have all Sermons and all hearing are but as Oile to the fire they do but pinch his Soul so much the more till Christ comes he must have Christ in his Ordinances because he is sensible of his Spiritual poverty So that it is he which is lost that will be found it is he which is a captive that will be freed it is he that is blind that must have his sight and it is he that is naked that must be cloathed he that lies under these woful Privations he must have the form he looks after it he cannot be without it Thus we see that Privation is necessary for Religion the true life of Religion can never come into a man till he be layed under all these woful Privations we read of in Scripture But now here is a Question which will arise which those that are godly Quest would be glad to have resolved and that is this Whether these Privations that the Apostle here speaks of makes a man the formal Object of mercy Saint Paul was alive once before the Law came but when the Law came and was charged upon his Conscience it deprived him of his livelynesse and made him a dead man I dyed saith he Now the Question is this Whether is such a man the formal Object of mercy When the Law hath deprived a man of his conceited riches and made him a poor man and hath proclaimed him a bank-rupt and a begger and made him a captive that he is not able to stir one foot he is not able so much as to think a good thought but he lyeth under wrath and is
might so be I will watch saith he in a word watchfulnesse is an intentive consideratenesse of the heart when a man doth consider how he is to do every thing lest he be surprised either by Satan or the world or by his own subtil flesh when a man is considerative and takes heed to himself to his thoughts and his words and all his actions as our Saviour saith Take heed Watch and Pray Mark 13. 33. When he would describe watchfulnesse what it is he sets another phrase by it to open it to us Take heed watch and pray There is a kind of heedlessenesse that is apt to cleave to the heart whereby the heart is carelesse what snares are before it now watchfulnesse doth take off this and maketh a man to take more heed in whatsoever he doth so that there can be no opportunity of doing good but he takes it no good motion is suggested but he lyeth at catch to receive it for this is watchfulnesse Prov. 8. 33. Blessed is the man that heareth me watching daily at my gates here you may see watchfulness is expressed when a man comes into the presence of Christ waiting to hear whatsoever shall come from Christ and there is nothing that drops from the Minister that concerns him but he is ready to receive it when a man waits to be ready to obey whatsoever commandment the Lord delivers and to take heed to avoid whatsoever the Lord forbids This is watchfulness Now the second thing is what we must watch I Answer We must watch What we must watch our selves and all the duties of Religion and time First we must watch over our selves Ponder thy pathes saith the Wise Our Selves man Prov. 4. 26. as who should say Look to thy self take heed to every step that it be ordered aright How soon may a man be turned out of the way How soon was David carried away into those two great sins of Murther and Adultery How soon was Peter put besides his Resolution in the high Priests Hall for want of watchfulness If he had watched and remembred our Saviours item he had never denied his Master A man is marvellous ready to be carried away therefore we must watch our selves First And in particular we must watch our own thoughts naturally all our thoughts are idle and unprofitable our minds are apt to spend themselves Our thoughts upon that which will do us no good we had need therefore to watch over our thoughts Deut. 15. 9. Beware saith the text that there be not an evil thought in thy heart Take heed that vain thoughts come not into thy mind idle thoughts or wordly thoughts will dead us and dull us to the service of God and poyson the heart and no good thing can dwell in us if we do not look unto our thoughts the eyes of the Lord are upon our thoughts therefore watch over thy thoughts Secondly We should watch over the Heart it self The heart is the Heart very spring there be the very issues of Life and Death the actions flow from thence therefore Prov. 4. 23. the wise man saith Keep thy heart with all keeping as who should say Thy heart is deceitful and desperate it will make thee believe thou art going to heaven when it leads thee to hell if thou be never so well affected for a time this heart will fly off it is naturally so naught and reprobate to what is good Therefore keep thy heart with all diligence Thirdly Watch over thy Words Psal 141. 3. Set a watch O Lord before Words the door of my lips We must watch our lips and have a care that our words be agreeable to Gods Word and seasoned with salt and that we shun all manner of communication that doth not minister grace to the hearers we must take heed lest idle words proceed out of our mouths for which we must give an account at the day of Judgement how many times do such words proceed out of our mouths that we would give a world to recal again onely because we do not watch over your words that they may be such as may tend to edifying and expresse the grace that is within Fourthly Again we should watch over our Senses we should make a covenant with our eyes as Job speaks chap. 31. 1. not to look upon a maid Senses Eyes when our eyes are looking up and down though they be not caught with adultery or such gross sins yet there is danger to be caught one vvay or other for when a man looks upon the Objects of the world as good and the like how ready is his mind to be carryed after it Men are led by their eyes they carry the mind and heart with them therefore we should have a care that whatsoever comes to our eyes we make a good use of Fistly Again we should set a watch before our Ears we should take heed what we hear when we come in company left we be infected by what Ears is spoken we should have an hedge about our ears to stop them from unfavoury things Dâ—th not the ear take words saith Job VVe should have tasting ears that should be able to taste and relish the good words that are spoken and hate the contrary and distaste them Lastly We should watch our selves ever the whole man Only take heed to thy selfe Deut. 4. 9. As who should say This is the only thing have Whole selves a care of watch over thy self lest thy self undoe thy self there is no enemie so dangerous unto us as our selves the Divel in hell cannot do us so much mischief How many corruptions are there in us to draw us from God and incite us unto sin There are abundance of corruptions lying in the heart of man to make a man unfit for any thing that is good that is idlenesse in the understanding it cannot abide to take pains and exercise it self in Divine matters There is in the will and affections covetousness and abundance of corrupt inclinations that if a man look not to it will break forth So that this is the thing we must watch over our selves Secondly We are to watch over the duties of Religion as for example Duties of Religion we are to watch unto prayer as the Apostle speaks 1 Pet. 4. 7. we are to watch to meditating and reading and hearing of the Word of God Otherwise though we do them for the matter of them yet we cannot for the right form and manner of them though our hearts be in a pretty good tune for the present yet we cannot hold this frame if we watch not thereunto Rev. 3. 3. is an excellent place If you will not watch saith the Text and hold fast I will come against thee as a chief in the night As who should say Stir up thy self and watch that thou maist hold fast if thou hast got any hatred of sin in thy heart hold it fast if strength against corruption hold it fast
5. 8. Be sober and watchful for your Adversary the Divel goeth about like a roaring Lion seeking whom he may devour The Divel is alwayes busie and therefore we had need watch and busie our selves and be careful at all times when we are secure and consider not God and consider not the good of our Souls and the peace of our Consciences Satan presently hath advantage against us If the Divel had any thing else to do it were something but the Divel hath nothing to do but to hurt us and lay Siege against us All his practice from the beginning of the world to this day is to go roaming and ranging up and down to do mischief it is all his employment from the beginning of the day to the end thereof If he get us alone he will ensnare us there if not there he will ensnare us in company if he cannot get us there he will get us in a Sermon and if any thing falls against our lusts he will cause our hearts to rise against it Now when we do not watch over our selves we are led away by Satan therefore we had need be careful for the Divel is alwayes watchful therefore we should labour to be alwayes provided to resist him Again we have the flesh that is continually about us it is an enemy within us it is that which doth betray us to the World and the Divel even our own hearts do betray us and therefore we had need be careful we have enemies from without and our own hearts within and all to undo us Take a man that is in a good way and hath all means and helps to make him Godly though there be no temptation from without yet he may de damned from his own heart if he be not delivered from it Jam. 1. 14. Every man is tempted by his own lusts and Jam. 4. 5. The Spirit that is within us lusteth to envy and covetousness and security and vanity and carnal ease it lusts after these things and therefore we had need to watch A Third reason is Because it will do us a great deal of good for as if we do not watch we are easily surprized so if we do watch it is an easie thing to The certain advantage of Watchfulness stand all our miscarriages in the duties of Religion lye in security whereas if we were watchful and would walk with eyes in our heads and would consider the snares that be laid for us and consider Gods threatnings and Commandments the duties of Religion would be easie For if we do not watch the Divel and the World and the Flesh have advantage against us but if we do watch this is as it were a fence to the hearâ— to hedge a man in to keep him safe Rev. 3. 2. There is an excellent place Be watchful and strengthen the things that remain it is the strength of the soul When a man watcheth let a man have but a little grace suppose a man be marvellously fallen off and hath but a little good remaining a few graces in him a little faith a little hope a little sanctified desire he hath but a little strength to go on against sin if a man doth but now watch if a man do but husband this little how strong will he be A little Faith is able to overcome all the Divels in Hell well managed a little hope is able to keep a man above water from sinking a little strength is able to maintain the Combate a little affection to goodness if a man have a carefull heart to improve it to the uttermost will go a great way if a man did but watch it would strengthen the things that remaine Though a man were never so infeebled and come to never so low an ebb watchfulnesse is a stay and strength to the heart Fourthly Again if we do not watch we cannot so much as pray to God to We cannot else expect help or pardon forgive us our consciences tell us unlesse the Lord save us we cannot be saved now how can we expect that God should save us if we do not pray unto him And we cannot pray to him to save us unlesse we watch it is to tempt God to pray to him to preserve us from evil when we do not watch over our selves it is to tempt God to pray to him to quicken us when vve deaden our selves to intreat God to give us an holy mind vvhen vve our selves let in vain thoughts Therefore see vvhat Christ speaks Mar. 14. 38. Watch and Pray that ye fall not into temptation As vvho should say You cannot Pray that you may not enter into temptation you tempt God if you intreat him to do any thing if you do not vvatch over your ovvn souls Though a man hath no Activity to do any good yet God vvill have him be vvatchful if he mean to purifie a man he vvill make him purifie himself if he mean to keep him from pride he vvill make his ovvn heart resist pride therefore watch that thou enter not into temptation if thou mean to pray to God not to lead thee into temptation But you will say All a mans watching will do no good except God watcheth over him Psal 127. 1. Except the Lord keep the City the Watchmen Object watch in vain I answer 'T is true indeed unlesse the Lord keeps a mans soul all a mans Answ watching is nothing But I tell thee If thou watchest thou hast Two watchers thou hast God to watch over thee and thy self to watch over thee thou hast God to watch over thee and keep thee in all thy wayes and then thou watchet over thy self and art sustained by God so that thou hast two watchers God above and thy own soul within thee employed about this work A Fourth Reason is Because this is the very means prescribed by God to do us good It is the very remedy that the Lord of Heaven hath appointed Gods appointment unto us to save us from danger and keep us from falling the Lord hath sanctified this means to this very end and purpose therefore when our Saviour Christ would disswade his people from carking and caring for the things of this life Luke 21. 36. see what means he prescribeth and layeth down to do it Be watchful saith he and pray the world is ready to get in therefore watch saith he and pray alwayes that you may be accounted worthy to escape these things So that we see this the means prescribed by God himself to escape the falling into sin Fifthly Again We should be so much the more careful in this watch None can Watch for us because no other can watch for us in outward things one man may watch while another sleepeth as in sailing when all the rest are asleep there is one watcheth so in war when all the Souldiers lye in their tents asleep it may be some few are watching that the rest may take their rest but it is not so in
to Prayer vve must vvatch in prayer vvhen you go about your Callings vvatch about them vvhen vve are alone vve should be vvatchful and vvhen vve are in Company vve should be vvatchful for the Divel and our ovvn souls plot a great deal of mischief against us vve must vvatch in all places in our houses and vvithout doors and in the fields vve are still in danger vvheresoever vve are Thirdly We should proportion our watch according as the duty is we take Proportioning it to what we are about in hand so our vvatching may bee there is one kind of vvatching for one kind of duty another for another If vve be to go about our callings then our vvatching must be against distrustfulnesse and covetousness and distracting cares that so vve may not be over head and ears in the vvorld If our duty be prayer vve must have an eye to the promises and take hold on the Lord Jesus Christ and come in his mediation and his onely So vvhatsoever duty it be if it be hearing of the Word of God there is a vvatchfulness to be proportionable to it A man should think the vvord vvill do me no good unlesse the Lord meet vvith my lusts I have an unmortified heart and unlesse the Lord vvork upon me I shall never lie dovvn under him Therefore vve should be vvatchful that vve may practice and be able to apply vvhatsoever is spoken to us vve are to keep a due vvatchfulness for that vvhich is due to one thing is not due to another that vvhich is sufficient for one is not for another Fourthly Take heed of all things that may hinder Watchfulnesse Avoiding hinderances Vaincompany And first Take heed of vain Company If vve will be watchful we must exercise our selves vvith those that are godly To be vvith secure Christians is the vvay to be secure this vvill hinder a man A man had better be alone then be in bad Company as the Prophet David saith Psal 102. 7. I watch and am alone as a Sparrow on the house top he was alone and yet he was watching A man when he is alone may be watching rather then when he is in such Company a man can never look to himself well unlesse he prize the Communion of Saints Secondly A man should be sober Take heed of Spiritual Drunkenness Spiritual drunkennesse Take heed of the cares of this life and that you be not immoderate in any lawful thing we should stand upon our guard and keep our hearts with all manner of keeping if our hearts grow drowzy and idle and if we neglect Sobriety then we are gone therefore in Scripture these are put together be â—â—ber and watâ—â— 1 Thess 5. 6. 1 Pet. 5. 8. I do not mean Drunkennesse with Wine for there is a Drunkennesse and not with Wine as the Prophet speaks a man may be drunk with the love of the Creature if thou lovest thy ease too well or any thing in the world too well thou art drunk with it thy heart is giddy thou art no more able to Pray or do any thing that 's good then a drunken man is Fifthly If thou wilt Watch then set the Lord alwayes before thy eyes Set the watchman of Israel before thy face God is called a watcher Dan. Setting God before our eyes 4. 23. Now if thou wilt watch over thy self set God before thy face as David did Psal 16. 8. I have set God before mine eyes so alwayes set the Lord before thine eyes Now I come to the last thing which is an Vse of Exhortation To exhort Vse Exhorting to watchfulnesse us to be careful of this Duty and there is great need of it First We all desire to do well Now how can we do well at last unless we watch well all our life time VVhat is the reason that many are without Motives Because otherwise it will be in with us at last comfort not like the Servants of God full of horrour and fear and quaking It is because they do not watch as it was with the Five wise Virgins they were something wise not like the foolish but they slumbred too Now when the bridegroom came there was a cry they made an out-cry and a skrieking and an howling they were undone the bridegroom was come one would have thought they should have rejoyced that the bridegroom was come What godly Christians and Religious People when the bridegroom comes to fall a howling and a crying This was because they slumbred whereas if a man be watchful over his life and careful to keep an humble heart and to honour God and study how to die comfortably at last he may rejoyce at the coming of the bridegroom but because they were in a slumber there was a cry therefore as the Apostle Peter saith 1 Pet. 4. 7. The end of all things is at hand therefore be sober and watch unto prayer the Apostle brings this as an Argument so I may say the end of all things is at hand therefore be sober and watch as a Traveller when the day is almost spent and he hath a great way to go he puts spurs to his Horse and rides the faster so the end of all things is at hand therefore we had need to be the more diligent and watchful that we may have all things ready the end comes upon us We have had the Gospel a long time and God knows how soon we shall have an end thereof therefore how ought we to be careful as a man that is to write a Letter may be at first he is something carelesse and writes his lines something broad but when he comes near to the end and hath a great deal to write he writes his lines close and crowds them together So now when we are coming towards an end we cannot look that God should alvvayes strive with us we should now therefore labour to write close and to make our Duties thick and to be enquiring after Grace wheresoever we come we think the time is long but we may justly fear it is shorter then we imagine as when an hour-glass is almost out a man that sits below will think there is a great deal to run but the sand is hollow and is run out before a man is aware so the Lord so carries himself towards people that they may think there is a great deal of Patience more and a great deal of Mercy more to be extended towards them but when all comes to all they shall find it lyes hollow and will be out before they are aware Secondly Consider how sickly and diseased our Souls are how apt they are to fall into sin Sickly men are most careful Now our Souls are Because our souls are sickly sick of sin sick of Pride sick of Covetousnesse and Earthly-mindednesse easily carried away with the sins of the times they are sick of pronenesse to do evil and indisposednesse to that which is good therefore we had need to
so when the Lord doth pluck up this sluce and lift up a mans heart and mind and understanding now the waters of life flow into the soul this is against them now that have plenty of knowledge and yet notwithstanding go no further that have new minds and old wills and affections there is a new brain but an old heart this is not regeneration regeneration it is true begins in the understanding but it runs along in all the soul it descends into heart and mind and all the whole man and therefore it is called a new creature whosoever is in Christ is a new creature Behold I make all things new saith Christ Rev. 21. 5. As Regeneration is the renewing of a man so it is the renewing of the whole man Thirdly It is done by degrees Though Regeneration be in all parts By degrees perfected yet it is not in all degrees at once the spirit of God doth renew more and more and beget a man more and more there is of the old birth a great while but he doth eat it out more and more as the Apostle speaks 2 Cor. 3. 18. And we all with open face c. Mark here he calls this change glory because it is a glorious creature as long as a man is not renewed he is a base creature but when he is renewed he is a glorious creature Now saith he when the Lord doth this he doth it from glory to glory from one degree to another as this is done by the spirit of God so he doth it more he proceeds from little beginnings to greater perfections it was not so with Adam God made him in his full stature at the first he was a man at the first dash but this new creature is as a Babe conceived in the VVomb it begins there and so grows up As new born babes desire the sincere milk of the Word 1 Pet. 2. 2. He is a babe first aâ—d so growes though it be not a starveling but grovvs yet it is but a vveak one at first and must grovv and come to its strength more and more it is like a good husband that begins vvith a little and ariseth up to a great estate in the end so Regeneration makes a man a good husband puts a little stock into his hands and makes him rise to a great matter Fourthly This is according to the Image of God It is not all kind of Renewing A man may have a new work that he had not before According to Gods Image but the work of regeneration as it is a renewing so it is a renewing after the image of God man had quite and clean lost the Image of God which consisted in Righteousness and Holiness Now when Gods Spirit comes to regenerate a man that reneweth him according to this Image As the Apostle speaks Ephes 4. 24. That ye put on the new man which is created after his image and how is that In Righteousness and Holiness As it is in Nature though a man be never so godly when he begets a man he begets him after his image as he is by nature polluted and unclean Gen. 5. 3. So Adam begat Seth in his own image so when the Spirit begets a man again he begets him after his own image he makes him merciful as his heavenly Father is merciful Luke 6. 36. and perfect as he is perfect Matth. 5. ult There are none regenerate and born again but those that are like God the Lord stamps upon them his own similitude and makes them like to himself Fifthly This is the Image of God in Jesus Christ who is the express image of his Father he is the pattern after which this frame is made In Jesus Christ nay God did order it should be so from eternity Rom. 8. 29. Whom he did fore-know he did predestinate that they should be conformed to the image of his Son 'T is true this similitude is not presently made out it is but by halves as it were it is but a poor first draught and never perfect in this life but it shall be made perfect 1 Joh. 3. 2 3. We know when he appears we shall be like him and shall see him as he is then we shall be perfectly like him and see him as he is and know him as he is as Paul saith Col. 3. 2 3. You are dead and your life is hid in Christ c. Here the work is hardly come to its glory there is a great deal of basenesse and old rubbish still but it shall be glorious before God hath done it shall come to be perfect then in the mean time it is but by degrees but the work of regeneration puts a man to go to Christ and believe in Christ You that follow me in Regeneration c. saith our Saviour Matth. 19. 28. When a man is regenerate regeneration puts a frame into a mans heart to be like unto Christ and to follow his steps and his example that as he hath done so he may do more and more this is the work of regeneration That the Spirit of God works in Gods people conforming them to the Image of Christ Yea Regeneration doth more than repair a man more than reduce a man to that estate wherein he was in Adam's loins before the Fall it is the ingrasting of a man into Christ and the estating a man into the Merits and Priviledges of the Lord Jesus Christ it is a greater matter then the bare restoring of a man to that which he lost it is the restoring of a man to a better estate this differences it from Sanctification Thus we see what Regeneration is Now the Second Thing is Why it is so called Why this same blessed work of the renewing of the whole man after the Image of God in Christ Why called Regeneration Jesus is called Regeneration There be Two Reasons of it First To shew us how marvellously we are corrupt by Nature Until the To shew the great Corruption of Nature Spirit of God take us in hand a man is quite rotten there is no soundnesse left there is nothing in him will serve it is not a little melting will serve the turn it is not a little plaistering or patching or piecing will do the deed though there be a thousand changes in a man yet if a man be not another man if he be not a new creature it is to no effect it will never bring a man into the kingdom of God what saith Christ Joh. 3. 3. Verily verily I say unto thee Except a man be born again he cannot enter into the kingdom of God As who should say Verily verily I say unto thee a man is all to shatters all to pieces all rotten and unlesse he be born again and made a new creature it is impossible he should enter into the kingdom of God though a man be never so much altered he is not in the estate of Grace till he be a new man till the Lord hath
is all that are born of God they are brought forth in the day of Gods power in the day wherein God is pleased to put forth his power in them therefore they are called the seed of Christ Isa 53. 10. They are his seed but unless he begets them by his Spirit they can never be so Therefore if we consider the greatness of the work it sheweth plainly it must needs be the effect of the Will of God and his good Pleasure towards man and therefore must be wrought by the Spirit Secondly Another Reason is Because it is not a work of this world It No other agent can do it is a work of another world it is none of the creatures of this life it is beyond the sphere of the activity of any natural agent they cannot reach it Joh. 1. 13. Which were born not of the will of the flesh nor of bloud c. It is not of mans Will he cannot so much as Will it or Desire it effectually he cannot wish it truly nay his heart had rather have the world nay saith he It is not of the Will of the Flesh that is a man may go and beget another Child in the world because it is of the Will of the Flesh it is in the power of the Will of the Flesh Gods power going along with him but this is not so whatsoever a man be though he hath never so many excellent parts it is not in the Will of the Flesh to do it Then again it is not of Bloud it is no terrene or earthly thing this new creature is otherwise made than any new creature in the world besides therefore he concludes it is only born of God it is God only that is the great Author of this great work it descends down meerly from above Thirdly Because it is so far from being wrought by any power Man is totally against it of himself in man or any counsel in man or any endeavours in man it is so far from that as that a man is totally against it A man is an enemy unto it a man hath reluctancy and repugnancy against it he would not be regenerate when a man doth think he desires heaven and to be regenerated of God he doth apprehend Regeneration in a wrong way and heaven in a wrong way so as he apprehends it he doth Will it he thinks of heaven as of a fine place and a place full of pleasure and therefore desires it but that he should alwayes be with God that he should alwayes be praysing and thinking of God and minding of God and have his heart weaned from all other things and set it on God this is heaven but he hates these things and so hates heaven so he Wills that which he apprehends to be Regeneration but Regeneration is when a man hath a new heart and when he is a new-man he was wordly before but he is now brought to be spiritual he was proud before but he is now come to be humble but the heart cannot abide this therefore let the Lord fling in abundance of throws into a natural mans heart to begin some preparatory work this way to make a man begin to look out towards heaven he flings all away he is weary of them quickly as a man at a Sermon perhaps may have throws concerning the new Birth but the corruption of his heart will throw all way he cannot endure them they are contrary to the corruption of a mans nature nay when God comes to work upon his own people what a deal of pleading is there with the world the flesh and the Divel that they may not be cast out Therefore when Peter saw that through the grace and power of God this work was wrought in those he wrote unto 1 Pet. 1. 3. Mark how he speaks Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again to a lively hope by the resurrection of Jesus Christ from the dead He lifts up his hands to heaven and blesseth God that ever this work was wrought he saw so much adoe and such a stir and such a deal of opposition this is a plain sign that it is not of man it is not of him that willeth nor of him that runneth but of God which sheweth mercy Rom. 9. 16. Neither can man Will neither can he run neither go nor stir towards it nay though God make him go how apt is â—e to laggar in the way and draw back again So you see the Fourth Thing Why it must needs be the Spirits Work The Fifth Thing is How the Spirit of God works this Work It is after How the Spirit worketh Regeneration an unspeakable manner Who can declare the noble acts of the Lord The works of God in Nature are marvellous David himself when he looked upon his natural Birth the Conception of him in the Womb of his Mother he wondered at it Psal 139. 14. That was a wonderful work how much more is this unspeakable and unutterable As it is said of our Saviour Christ Who can declare his generations So may I say in a lower sense of this Work Who can declare this Regeneration of his people But yet thus far the Scripture doth authorize and warrant us to go First That he doth it by the word of Life By the Gospel of Salvation by the Preaching of it or otherwise according as he pleaseth that is the By the Word of Life immortal seed 1 Pet. 1. 23. Being born again not of corruptible seed but of incorruptible by the word of God c. And as Paul saith to the Coriâ—thians Though you have ten thousand and instructers yet you have not many Fathers for in Christ Jesus I have begotten you through the Gospel 1 Cor. 4. 15. As who should say You are begotten and born again and you are born again by the Word and I was an instrument under God of your new Birth by the Word which I have Preached among you and therefore 1 Tim. 1. 2. he calls Timothy His own Son So Tit. 1. 4. he calls him His Son in the Faith that is he was an instrumental Father under God by the Doctrine of Faith to bring him to be a Child of God So that I say it is done by the Word Of his own Will hath he begotten 〈◊〉 by the Word of truth Jam. 1. 18. The Spirit of the Lord sanctifies the Word when he is pleased to convert a man the Word shall shew him what a miserable creature he is by nature it sheweth him that flesh and bloud cannot enter into the kingdom of God it sheweth him that he is utterly forlorn in himself and past all recovery and shews him where life is to be had namely in Jesus Christ discovering his worth and excellency and necessity and that all Grace and good is in him and shews him the freedom of this gracious offer Thus the Spirit of God when he
a man hath not the Spirit of God he should pray to God Lord Give thy holy Spirit to me and send down thy holy Spirit into my heart that may work this work in me But it may be many of you will think that you expect this and desire it and wish it and use some means I Answer Then shew it by thy coming unto God for it from day to day will any man say That Noah did expect that God should deliver him from the Deluge if he had not took that course which God appointed If he had not built an Ark certainly we may justly say That he did not look that God would deliver him Therefore it is said of Noah That as he did expect that God should keep him so being warned of God he built an Ark c. Heb. 11. 7. So when a man shall say That he looks that God should deliver him from his natural estate and condition that God should renew him by his Grace and goodness yet if a man will not prepare an Ark if when a man is Commanded and directed by God what to do yet he will not come to God to do that which should be done for him these men do but deceive their own souls and treasure up indignation against themselves I remember the story of Moses Exod. 14. when the Children of Israel were in Piâ—hahiroth and the Egyptians were behind them and the Mountains were on the side that they could not pass and the Sea was before them and there was notable crying out Oh! that God would deliver them now they were dead men the Egyptians were come out to destroy them the Mountains were on the side and the Sea before them Now mark what an Answer God gives to their cry cause the people to go forward you keep a crying to me I pray go forward you are not yet at the red sea but go to the red sea and when you are there then cry to me you are idleing and lazing and mistrusting me though the red Sea be before them yet cause them to come thither and when they are there then cry for help to me So thou sayest thou desirest that God would Regenerate thee and quicken thee and turn thy heart and vouchsafe thee his holy Spirit do you so I say it is very well the thing is very good but if the desire be sincere you will take that course Gods bids you art thou come to the utmost difficulty Are not many things to be done which thou refusest to do Must thou not seek God more and more carefully Go forward go forward if thou meanest to have help and aid from God otherwise it is in vain if thou wouldst go on in the wayes of God and do what God Commands thee thou shouldst be quickened and renewed Fourthly Another Vse is for Examination To examine our selves Of Examination whether regenerated or â—o First Signe When doing good is natural whether the Word of God hath wrought this for us yea or no. And the first sign is this If thou beest born again if thou hast this new Nature then it is natural to thee to do good duties to follow good courses and to yield obedience to the commandements of God it is not enough for a man to do good duties a natural man an unregenerate man may do them but whether is it natural to thee A proud man may do the actions of humility a proud man may pull off his Hat and give the time of the day and speak meanly of himself a proud man may suffer another to do him wrong and put up base language he may do these things but the man is a proud man still he hath no humble nature but the question is whether it be thy nature to do this May be thou dost these things for fear or some by-respects A worldly man may speak of heavenly things but is thy nature heavenly A man may think of God but is thy nature godly Here is the thing If a man be regenerate there is Grace got into a mans Nature Jer. 31. 33. When God Regenerates his people he saith He will write his laws in their inward parts he doth not only say they shall do these duties but their very hearts shall carry them their very hearts shall go to a Sermon their very souls shall go about the duties of God as it is with the fire water may heat but not by nature but it is the nature of fire to heat So if a man be Regenerate it is natural to him to do good duties Rom. 2. 14. A man by nature may do the things commanded in the Law but here is the question Whether he doth them with this new nature this heavenly nature The old creature may hear and pray and be sober and moral for by nature the Heathen did the things contained in the Law But if a man be Regenerated as he doth the things contained in the Law and Gospel so he doth them with a new nature as Deut. 5. 29. when the Children of Israel had spoken admirable speeches All that the Lord saith to us we will do they made goodly professions now mark what God saith Oh that there were an heart in this people to keep my commandments As who should say These are very good words and I know that you think what you speak but Oh that this were written in your hearts that this were natural to you this will not hold your hearts are not carried this way Secondly If the Spirit of God hath Regenerated a man then the heart The heart 's a good soil for Grace begins to be a good soyl for Grace and the heart begins to be sutable so that the heart is fit for Grace A natural heart is not a proper soyl for Grace As if a man should bring a Plant from Spain and set it here in England it cannot thrive unlesse a man meet with a soyl that is fit for it So Grace if it come into the heart and the heart is not a soyl for it it can never thrive there unlesse the heart be Regenerated and unlesse there be a new nature There may be admirable things in a natural man excellent good purposes and resolutions God may come to him as a Passenger that lodgeth for a night but he is gone the next morning he may come as a sojourner to endure for a while but here is no dwelling for him these resolutions and purposes and desires cannot last long that heart will squander them away it is like the putting of a new piece into an old garment Matth. 9. 16. When a man puts a new piece into an old garment a fine new purpose into an old heart a new good desire into an old mind the rent will be worse for that man will return back again and will have his lusts and will be worse then he was before for the heart is not able to hold these 't is true in the best hearts of Gods people is a
in the morning and thy faithfulness every night And then again God is the Alpha and Omega he is the beginning and Reas 3 the ending of all things and of all actions we do God should therefore have the beginning and ending of every day that the Worship of God may have the start of all other actions it is necessary it should be so when a man first awakes in the morning God should be the first thought that should come into his mind As David saith Psal 5. 3. My voice will I lift up unto thee in the morning as soon as ever he awakes in the morning his heart is lifted up to God so it is good for a man to make the first part of the day holy that the rest of the day may be thereafter and so as we are to begin the day with the solemn Worship of God so we are to end it in the evening that we may reckon up all our accounts and make even with God as the Apostle saith Ephes 4. 26. Let not the Sun go down upon your wrath so let not the Sun go down upon a dead heart upon a carnal heart upon a worldly heart but as the Sun goeth down upon our bodies so let the Sun of Righteousness set upon our hearts that we may lye down in peace having all our reckoning made even and all scores cancelled The Third Proposition is this As there must be some time for Gods Propos 3. Every day in some sort a Sabbath immediate Service and there must be every day some set time at least morning and evening so likewise every whole day all the dayes of our lives should be in some manner a Sabbath day to the Lord we should be holy every day The Apostle finds fault Gal. 4. 10. That they observed times and seasons and dayes and months and years we must not be earthly-minded one day and heavenly-minded another but we must be every day holy to the Lord. The First Reason is The Covenant which God hath made with us doth Reas 1 require it that is the end why God saves a man from his sins and brings him into the kingdom of Christ he takes a solemn Oath from him That being delivered from the hands of his enemies he shall serve him without fear Luk. 1. 74 75. in holiness and righteousness all the dayes of his life Every day must be a Sabbath day whensoever a man gives himself up to God there is an Oath hangs upon him and he breaks this Oath if he set upon it with all his might that every day may be a Sabbath day he is to be careful to live godly and religiously in all places and at all times and in every action he puts his hand unto a man is not only to make conscience on the seventh day but every day of his life The Second Reason is Because not to make every day an holy day is Reas 2 the brand of an Hypocrite it is hypocrisie Job 27. 10. Will be alwayes call upon God To be holy sometimes and not at another time is the trick of an hypocrite will he alwayes call upon God will that man alwayes obey God and worship him will he alwayes set himself to keep close with God No an hypocrite will not do so You may know an hypocrite he hath his fits and his pangs and his moods but a godly man a sincere hearted man is one that doth compose himself to keep a constant course in Gods worship as Act. 24. 16. There saith Paul Herein do I exercise my self to keep a good conscience alwayes both towards God and towards man And as it was the practise of Paul so of all the Elect people of God of all sincere Christians in the world Act. 26. 7. all the Elect of God all the beloved of God they did instantly serve God day and night Thirdly Because blessednesse doth consist in this In keeping every day Reas 3 in some kind as a Sabbath day as the Holy Ghost doth pronounce him blessed that feareth the Lord alwayes Prov. 28. 14. and that doth righteousness at all times Psa 106. 3. It is true the Servants of God are sometimes out of the way they have their swervings and failings but their resolution is to keep a constant course in Gods Worship and they do strive to humble themselves under the hand of God for their failings and to be the more wary because of them Lastly This is the Sum and Scope of all the Law of Righteousness it Reas 4 is the very drift and end of all the Ten Commandements the Lord hath set down in the Decalogue his whole Will and Pleasure what we are to do all the dayes of our lives this day and that day as long as we live and there is no set time but that we should alwayes obey it and this is the practise of the godly alwayes to keep his Commandments as David Psal 16. 8. He set the Lord alwayes before him that is every day he did make it an holy day that he might walk as in Gods presence and live as in Gods Courts that he might do all his worldly businesse as in the presence of God The Fourth Proposition is this As there must be a set time every day Propos 4. A particular special day for Gods worship and we are to keep every day as a Sabbath day in some sense so there must be a particular special day set apart for Gods immediate Worship and Service This is the next Proposition I will prove unto you for though every day is to be a Sabbath day yet we have particular callings and we have businesse in the world to employ our selves about so that we cannot be every day hearing of the Word and employing our selves in Prayer and spiritual exercises though every day we are to keep it holy yet we cannot be vacant wholly and totally every day Now therefore I say That there is a set day that the Lord hath called for to be devoted unto him The very School-men themselves do acknowledge this and the very Heathen have found it out They have set a day apart for the Service of their Gods which they call their holy day wherein they lay aside all other businesse and set themselves apart to honor and worship their Images and Idols according to their manner Now I will make this good by many Arguments that God will have a set day besides the every day Sabbath he will have a set particular Sabbath for his Worship and Service The First Reason is Because he will have a little emblem and picture of the Reas 1 kingdom of heaven among his Saints and Children in this life in the kingdom of heaven there is no buying and selling no eating and drinking no worldly businesse there is nothing but praysing and glorifying of God and speaking of God and singing of Halelujah unto his holy Name there is nothing but enjoying communion with the Lord and feeding upon him
to your estates and conditions Thirdly Because thy works are not perfect they are nothing else almost but hypocriticall and unsound I have not found thy works perfect before God The third Remedy is Remember how thou hast received and heard c. Verse 3. as who should say consider how thou hast been formerly consider how the Word hath been delivered and how thou hast received it The fourth Remedy is Hold fast as who should say labour to get up again and hold fast that the Devil and the world and the temptations to sin may not get away the good things that are in thee that they may not spoil thee of the good things of God and of the hope of eternal life The fifth Remedy is Repent that is bewail thy selfe and lament thy unfruitfulnesse and unwatchfulnesse and carelesnesse this way and humble thy selfe before Almighty God thou mayst yet have mercy when a man doth confes 〈…〉 s sins God is just to forgive them and is ready to vouchsafe mercy 1 John 1. 9. and quickning and comfort therefore repent saith he Well then the first remedy is to be watchful to watch is to be attentive to be considerative to look what may doe a man good and what may doe a man hurt that he may thereafter carry himselfe it is for a man to have his eyes in his head to have his wits about him for spiritual things This is the subject of it it is properly in the minde and in the heart it is a Metaphor taken from the body for the body when it is asleep the senses are lockt up the eye cannot see the eare cannot hear they are all wrapt up they are not lively and operative but when the body is awake the senses are all open the eye can see and the eare hear and the senses are ready for every Object from hence it is derived to the soules of men they may be said to sleep or watch for when the soul is careless and negligent towards a thing may be dangers are towards a man and he doth not fear them nor study to prevent them may be there is a great deal of good coming towards the soule and he goes drowsily about it the soule now is said to be asleep but when the soule loâ—ks seriously and consideratively about things then it is said to watch so that there is a sleep of the soule and a watch of the soule as the Apostle speaks 1 Thâ—s 5 6. So that this watchfulnesse is nothing else but the active prudence of the soule whereby it stirs up all the faculties to look about that if any good be towards it it may get it if any danger be towards it it may abhor it this is the watchfulness here spoken of for this drowsinesse and sleepinesse is a part of the corruption of our natures whereby we are marvellous careless of God and eternal life that though we be in the gall of bitterness and by nature the children of wrath yet this is the corruption of our nature to look sleepily upon this that danger may be upon us and we never observe it and though there be eternal life to be had yet we are as it were asleep we doe not study how to attain it though there be misery insupportable and unspeakable and sure and certain to fall upon us unlesse we be delivered yet we doe not think of these things we have no fear at all or else our hearts are drowsie and are content to make any thing serve the turn Now when the soule is rowzed up and made to have a due consideration of these things now is is awakened now it is watchful The Point we observe from hence it this That it is an excellent soveraign Observation thing for a Christian to watch and therefore Christ commends it to his disciples and commends it to all people to the end of the world Mark 13. 37. â—at which I say unto you I say unto all watch Now it is good to watch in five respects First In regard of our selves for our own selves are false unto our selves 1. Reason if we be godly men and women we are two selves we have a bad selfe whereby we are apt to be proud and carnal and ungodly in all our wayes and to forget God and we have a good selfe that is better minded Now it is an excellent thing when this good selfe shall watch over this bad selâ—e and have an eye to it as if a man had a pilfering servant in his family would he not watch him and eye him would he not watch him what money he had in his house and observe what is in his house from day to day So we having such a deceitful selfe about us we had need to watch continually as the Apostle speaks 2 John 8. Look to these that we lose not those things c. As who should say you will lose the benefit of all the good things that are in you if you doe not look to them there is a thief in thy bosome a deceiver that will steale and cosen thee of all if thou look not to it And here first we should watch our own hearts for our own hearts are deceitful as the Prophet speaks The heart is deceitful above all things Jerem. 17. 9. It is very sly and how easily doth it deceive us and carry us aside therefore we had need watch over it as the wise man saith Prov. 4. 23. Keep thy heart with all diligence If a man were to ride upon a wilde horse would he not have a care to keep the bridle would he let the bridle goe then he would run away and he should hardly catch him again his business will be hindered and his time spent so it is here a mans heart is like a wild Colt like an untamed Heiâ—er if a man let it go a man had need alwayes to have the bridle in his hand if a man do not watch it and observe it and hold it in it will râ—n away and a man cannot catch it again as a man that is ringing a bell if he let the rope go he cannot readily get hold of it again so a mans heart is slippery therefore a man had need ever to be watching of it Secondly We had need watch our thoughts what slippery things are our thoughts if they be upon that which is good will they be long there they are now there now gone again therefore how careful should we be to hold our thoughts to that which is good the thoughts are so loose and fickle and unconstant and uncertain that though they be on good things for a minute of an hour they will be ten times as long upon vain things there is no trusting of our thoughts we need not say as David of the men of Keilah will they deliver me to Saul will the lusts of my heart 1 Sam. 23. 11 deliver me to Satan nay they will deliver us if we watch not