the firm assurance of a supernatural power and help to subdue the corruptions of our natures grounded upon the promise of God gives those that really believe the Gospel such faith and hope and strength and courage which gives them victory over the world and their own inordinate lusts and appetites From all which instances it appears how many singular helps and motives the Gospel gives us in order to a holy life which the light of nature cannot give and consequently that it is most necessary to believe the Gospel over and above all the Principles which the light of nature can discover 3. Add hereunto in the third place That as this is necessary for the perfect knowledge of our Duties and the helps and motives thereunto so likewise for our support and comfort under all the tryals fears and troubles that assault us in the present world whether those arise from 1. Outward evils or 2. From inward guilt and fear of punishment 1. And for the former Man says Job is born for trouble as the sparks fly upward that is to say The state of man is naturally troublesome in this world So many are the afflictions and tryals which fall upon us in this life so many the dangers or disappointments so many losses and calamities in our names or persons or estates or in the persons related to us which four and imbitter the present world that there is nothing can support us and make our lives easie to us but the firm assurance and expectation of a blessed and glorious immortality which as I have clearly shewed before was never found among the Heathen never clearly known by the light of nature Could they then so enjoy themselves in all the confusions in all the calamities of this world they who had no assured hope of immortality as we may do that have that hope or as the Primitive Christians did We are troubled says the Apostle on every side yet not distressed we are perplexed but not in despair persecuted but not forsaken cast down but not destroyed 2 Cor. 4.8 9 Not destroyed no we do not faint we do not languish under our troubles so he adds at the 16. verse and would you know how they were supported how sustained under all their tryals persecutions that appears from the first words of the following Chapter We know that if our earthly house of this tabernacle were dissolved we have a buildin with God a house not made with hands eternal in the heavens And this it was this certain knowledge this which the light of nature wants which gave support and comfort to them under all their sufferings and afflictions 2. Add hereunto in the second place that the light of nature can never give men that assurance of the grace and favour of God towards them and the remission of their sins which the Gospel most expresly gives and therefore never so support us under the fears and sense of guilt as the declarations of the Gospel The Gospel assures us that God sent his beloved Son to be the propitiation for our sins 1 John 4.10 The Gospel assures us that the Son of God appear'd in the presence of God for us Heb. 9.24 that he interceeds a Priest for us The Gospel tells us that he will continue so to do so to intercede for ever and that his intercession for us is most prevalent for our Salvation that he is able to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them Heb. 7.25 And that he is not able only but also willing so to do as being a merciful and faithful High Priest Heb. 2.17 upon which account we are exhorted to come boldly to the throne of grace that we may obtain mercy and find grace to help in time of need Heb. 4.16 And are not these express declarations of the mighty efficacy of Christs Sacrifice to make atonement for our sins and of his intercession for us to commend us to the favour of God infinitely great supports to us under our fears of guilt and punishment or could the very light of nature give such assurance of Gods mercy to mankind as Gods express promise gives The light of nature could never give us that assurance It did indeed convince men of their sin and guilt and of the danger of Gods displeasure thence arising and therefore laboured to atone and to remove divine displeasure by many Sacrifices and Oblations yea by the blood of humane Sacrifices but still alas left the Offerers under great confusions and uncertainties whereas God hath clearly and expresly declared himself reconciled to us by the spotless Sacrifice of his Son Having thus shewed the absolute necessity of believing what the Gospel reveals over and above what the light of nature can discover Let us hence observe the sin and danger of those persons who pretend indeed to believe in God but not in him whom God hath sent to be the Redeemer of the World 1. They reject the Lord of life and glory whom God hath made the very judge of the quick and dead to whom he hath given all Authority in Heaven and Earth They reject the head of that body to which alone Salvation is promised for there is no name under heaven given among men whereby we must be saved but that of Christ Acts 4.12 And he that believeth not on the Son full not see life but the wrath of God abideth on him John 3.36 2. Nor can it reasonably be pretended that the light of nature affords the same helps and motives to make men righteous good and holy which the very Gospel itself affords There is nothing falser nothing vainer than that pretence as I have already clearly shewed Nor do those men who do pretend to believe in God but yet refuse to believe in Christ refuse this upon other reasons but only because the Laws of Christ are too severe and holy for them they will not do what he commands and therefore will not believe the Gospel nor would they pretend to obey the very light of nature save only because by these means they gain a liberty of doing as little as they please for if you reprove them for any sin their answer is that it is not so by the light of nature They make that light to be what they please and then do what they please also pretending the light of nature allows it But let all those who would not ruin their precious Souls who do in deed and good earnest desire eternal life and happiness fully and faithfully believe the Gospel believe in him who hath thereby brought life and immortality to light who hath offered himself as a spotless Sacrifice to make expiation of their sins who as he is now in Gods presence making intercession for his body so will appear to the World again at the last day and reward men according to their works Let us all stedfastly believe in him the only begotten Son of
and so pursue the thing wherein they place felicity that if ever a competition arise between that end and any other that is preferred and still pursued the other neglected and laid aside And certain it is that although it be true and real happiness though it be the glory of Heaven it self which we have propounded to our selves as the only thing that will make us happy yet such is the vanity such the frailty of humane nature such are the temptations of the World such is the subtilty and activity of the great deceiver of mankind that we must expect to find something of competition between this great and excellent end of serving God and our own happiness and others of infinitely less importance We are compounded of flesh and spirit and the flesh lusteth against the spirit as well as the spirit against the flesh We are made up of body and mind and the body will prompt the desire and study of bodily pleasure and ease and safety beyond allowed and lawful measures sense will oppose it self to reason nay sense will combate Faith it self especially where the way to Heaven is beset with the troubles of this World loss of favour decay of estate eclipse of honour and reputation and where the slipping a little aside will not only serve to give security but great accession to all the advantages of this life In this case sense will paint a hideous representation of all the sufferings and calamities and give a glorious shew and luster to the advantages of this World in the imaginations and minds of men Add hereunto that we live in a throng of ill examples such as may toss us to and fro like men in the midst of a moving croud without a vigorous opposition We are apt to believe that if the liberties commonly used be not expedient or lawful for us neither câ—uld they be so to other persons but seeing others plainly believe them so to them we have reason to judge them so to us For as all men are of the same mold so are they under the same Laws so that we have no more to lose than others nor they any less to save than we Nor is the Devil a sleep or mindless how he may divert our course to Heaven He walketh about as a roaring lion seeking whom he may devour 1 Pet. 5.8 His approaches to us are invisible his insinuations quick and pressing and then especially applied and urged when he finds us ruffled and discomposed by the hopes and fears and ill impressions that other temptations have made upon us And thus it sometimes comes to pass that wise and good and vertuous persons do by surprise either make a stand or a false step in the way to Heaven But here now is their great advantage that having formerly fixed upon Heaven and the glory of it as their only happiness having deliberately chosen piety and sincere obedience to Christs precepts as the only means of arriving there this habit of mind by the grace of God soon recovers it self again recollects it self finds its mistake rescues it self from the surprize and returns to God and it self again just as the needle to the Pole and fixes where it was fixed before and prefers the reward of future glory beyond whatsoever this present world can bring into competition with it On the contrary if a man hath chosen the perishing vanities of this World as things wherein he hopes for happiness he will pursue and prefer these whensoever a competition happens between this World and that to come perhaps his conscience may smite him for it perhaps his reason may for a while make some resistance and opposition he may possibly find some reluctancies within himself and waver and fluctuate for sometime between some contrary hopes and fears hopes of the end which he hath propounded and fear of loss in another state But if the thing which he hath designed be that wherein he places happiness his hopes will at length baffle his fears either remove the consideration and exclude the thoughts of another World or else shake the belief of it or teach him some deceitful arts of reconciling the hopes of Heaven with the enjoyment of his lusts for what men love and value most that will have the command of them in every contest and competition And this is the reason why our Lord takes such care to give us a true account of things to state their real value to us to put us in mind how much the joys and treasures of heaven transcend the treasures that are on earth seeing moth and rust consume the latter and that thieves may rob and spoil us of them while the former are not only durable not only eternal in themselves but beyond the reach of theft and rapine Thus doth our Lord adjust and rate the worth of things that we may learn to chuse aright to esteem that most which best deserves to be so esteemed to judge that best which is the best for having judg'd it so to be we shall fix our hearts and desires upon it apply our selves to the gaining of it and that in such degree and manner that when ever a competition happens between this end and any other this will not fail to be preferred in all our deliberate thoughts and actions 2. Having thus shewed in what manner and what degrees men set their hearts upon their treasure upon that which they make their chief good I shall now draw some such conclusions from the words as deserve our especial consideration 1. And first of all if the heart will be where the treasure is we may conclude mens treasure is there wherever it be that we find their hearts for these are inseparable each from other Whatsoever it is that men prefer in all their deliberate thoughts and counsels and so pursue in all their actions that they will rather lose or hazard all other things than miss of it that most undoubtedly is their treasure If a man will defraud or oppress his neighbour for the heaping up of wealth and riches this man hath mammon his God and from this Idol expects felicity If he will violate truth and justice reproach or flatter or dissemble to advance himself to power and honour these are the things he makes his happiness and as for those that indulge their sensual inclinations in contradiction to Christs precepts and the just hopes of a better life they describe themselves in the 2d chapter of the Book of Wisdom v. 5 6. c. Our time say they is a very shadow that passeth away and after our end there is no returning for it is fast sealed so that no man cometh again Come on therefore let us enjoy the good things that are present and let us speedily use the Creatures like as in youth Let us us fill our selves with costly wine and ointments and let no flower of the spring pass by us Let us crown our selves with rose-buds before they be withered Let none of
addresses unto God either to refuse to joyn with us or despise the worship of God in General See then how highly we are concerned to awake into a sense of God to stir up our selves to a greater exercise of Faith and Zeal and holy affections in all our addresses unto God Think who it is in whom you live in whom you move and have your beings think who it is who is the donor of all good things relating to this or a better life think of your own dayly wants and of the numerous harms and dangers the many temptations and seductions you are every day exposed unto and think how justly God may expose and give you up either to those dangers or temptations unless you constantly apply unto him by fervent Prayers and Supplications for his protection and assistance for his good Spirit to guide and help you to enlighten your minds to cleanse your hearts to purge your affections to order your ways and so to conduct you to Life Eternal The Seventh Sermon 1 Joh. 3.3 And every man that hath his hope in him purifieth himself even as he is pure THE Apostles speaking to such persons as laboured under many trials and great indignities in the world are always wont to put them in mind of two things first of love of God to them under their sufferings and persecutions and then that these very persecutions are a signification of this love So this Apostle begins this Chapter Behold saith he what manner of love the Father hath bestowed upon us that we should be called the sons of God Therefore the world knoweth us not because it knew him not And lest he should seem to impose upon them by meer words to court them with an empty title while he saith they were called the sons of God he further adds that they were really and truly so for so he proceeds in the second verse Beloved now are we the sons of God And that they might further understand the great advantage of this relation he adds to this as it there follows and it doth not yet appear what we shall be but we know that when he shall appear or as some others read the words when it shall appear we shall be like him for we shall see him as he is we shall enjoy him in that Glory wherein he appears in Heaven it self to those that are admitted thither We shall see him not through a glass darkly but we shall see him face to face From whence it follows that we shall be like him both in purity and immortality seeing that none that are not so can possibly so enjoy or see him And then that the promise of this Glory might prove effectual for its end by moving every man to imitate him in this world whom he hopes to enjoy in that to come to purifie himself as God is pure he lets them know the mighty power of the very hope of enjoying God in immortal Glory in order to a holy life And every man that hath this hope in him purifieth himself as he is pure Where I shall not need to put you in mind that these words purifieth himself as he is pure design and express an imitation not an equality of Gods holiness and perfection the latter of these is wholly impossible to every creature the former necessary for every person that seriously aims at immortality Nor shall I stand to divide the Words into any small minute parts lest by insisting upon them I should as it happens in such cases lose or obscure the sense of the whole and trifle away the design of them And therefore omitting useless care and curiosity I shall consider 1. The nature of this Hope which is said to purifie them that have it 2. And then secondly the several ways whereby it hath this effect upon them 3. To which I shall add some considerations as consequences of the words before us and the discourse I shall make upon them 1. And first of all it will be requisite to observe the nature of this Hope which purifies men as God is pure seeing there are some kinds of hope and those of future bliss and happiness that have no such influence upon men as to purge and cleanse them from their lusts but rather to move them to indulge them We plainly find there are great numbers who profess the hope of future Glory we have no reason to imagine but that they really hope for it according to their own profession and yet experience clearly shews that it hath not this effect upon them which the Apostle here describes they still continue in their sins From whence it appears this hope of theirs is not that which is here designed it wants the efficacy and success and therefore also the nature of it What then is the hope which our Apostle here designs A firm expectation of gaining that happiness which God hath promised consisting in Purity and Immortality upon the terms whereupon 't is promised and by the assistance of his Grace which he will not deny them that ask it This is stiled a hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the words in him respect not the person possessed with but God upon whom it is fixed and setled a hope deficient in any of these will not purifie them that have it A hope that is not so deficient must of necessity be thus qualified 1. It must be an expectation of that happiness which God hath promised 2. It must be an expectation of it upon the terms whereupon 't is promised 3. It must be a firm and not a wavering expectation 4. It must be a firm expectation of it that is to say of attaining to it by the assistance of Gods Grace and not by the power or strength of Nature This is the nature these the conditions of that hope that purges the hearts and reforms the lives and consequently saves the souls of men no other kind of hope will do it 1. It must be an expectation of that very happiness God hath promised consisting in the enjoyment of God in perfect purity and immortality The hope of a carnal sensual Paradise would never purge and cleanse the spirit but on the contrary defile and stain it For although it be very true indeed that a man may possibly deny himself one sensual pleasure in the expectation of another greater than that he foregoes at present yet is it a thing wholly impossible that the hope of any sensual happiness should any way mortifie sensuality He that makes any sensual pleasure the very end and design of life and hopes for this as for his happiness can never by virtue of this hope study to mortifie and subdue sensual appetites and inclinations from whence it appears that that hope which shall deliver and purge the soul from sensual and corrupt desires must be a hope of such a happiness as God hath promised namely the fruition of God himself in purity as well as immortality 2. Nor is it sufficient for
1. Easie 2. Pleasant And 3. Fit to promote and serve those ends which the generality of Mankind are apt to propound unto themselves 1. It is an easie thing to make an outward shew of piety while the lust is suffered to dwell within and men naturally love their ease and are ready to content themselves with that which hath a fair resemblance of Religion and that is favourable to the lusts to love and embrace it on that account Men never quarrel with Religion till it offer violence to their lusts they use it as Herod did the Baptist speak it fair and treat it kindly and bear fair regard to it while it is content to oblige no further than to some plausible outward actions It is never difficult till it require them to subdue and mortifie the lust within and those peculiar lusts and passions which are predominant in themselves till it demand an eye or a hand something that 's dear or ufeful to them Here it is that they forsake it and cast it off when it grows pressing and importunate in contradiction to their appetites In the mean time if it will indulge the lust within if it will permit pride and avarice and animosity to dwell there and content it self to paint and gild the outward man if it will be satisfied with these external shews and actions which are plausible in the eyes of men and thwart no secular end and interests no carnal appetites and inclinations they are ready enough to entertain it Now this is the nature of hypocrisie it will be satisfied with those things This as I formerly shewed at large was the Religion of the Pharisees They did confine it to outward actions and further yet to those that made the fairest shew in the eyes of men adding hereto a due care to omit the evils which were so notoriously and grosly so that they could not possibly be excused either by misinterpreting the Law or by blinding the eyes of men that they should not be able to discover them And this it was that made their Religion strangely spread and diffuse it self through the Body of the Jewish Nation We are all apt to study for easie ways to Heaven All mankind desire happiness but they desire it may cost them nothing to attain it This was the reason why the Gnosticks made it lawful to deny Christ to abjure Christianity in times of trouble and persecution This is the reason why the spiritual Guides of the Church of Rome are glad to accommodate the Rules of life and the Conditions of salvation not to the Precepts of our Lord but to the ordinary ways and manners of mankind This is the reason why they are glad to absolve from sin upon mere profession of repentance to promise forgiveness and life eternal to them that will undergo the penance although they will not forsake the sin An easie Religion easily recommends it self to mens acceptance and inclinations such was the Religion of the Pharisees such in truth is all hypocrisie and therefore scarce to be avoided without considerable care and diligence 2. And secondly What is more considerable hypocrisie is not only an easie but a pleasant Religion to flesh and blood as exercising it elf in censuring the vices scorning the Persons and opposing the Religion of other men all which things as they pass for Religion with many men so are they so far from being troublesome that they are singular gratifications to pride and envy and animosity 1. The Religion of the Pharisees that is hypocrisie much consists in censuring the vices of other persons They had an eye upon every mans life except their own they had a reproof for every mans faults great or small while they were indulgent to themselves They were concerned in every other mans behaviour far more than in their own lives Our Saviour tells us as I observed in a former Discourse that they laid heavy burthens and grievous to be born on other mens shoulders but that they themselves would not move them with one of their fingers Matth. 23.4 He tells us how sharp and quick they were in espying a mote in their Brothers eye not considering the beam in their own Matth. 7.3 Which as it passes for Religion amongst the men that are apt to use it so it is grateful to flesh and bloud and the natural passions of mankind It gratifies pride and self-conceit it gratifies anger and animosity it feeds self-love with great content as making the person verily think that he himself hath a detestation unto evil because he censures it in other persons How eloquent and how free of speech are those men that take upon them to condemn the faults of other persons how do the words gush like water from a Fountain What heat what warmth what zeal and passion may you discover in their language and whence doth all this Rhetorick flow what is the Spring of all this Eloquence but the pleasure they take in the reproof in the rebuke of their Neighbours sins So pleasant is it and delightful to censure the faults of other men 2. Add hereunto another instance of the Religion of the Pharisees very grateful to flesh and blood and the sinful passions of humane nature which lyes not only in censuring the faults but deriding the persons of other men I need not say how much the Disciples of our Lord how much our very Lord himself was scorned and derided by the Pharisees But that which I now observe is this That it passes for a piece of Religion amongst some persons to speak contemptuously of other men To scorn a Priest to deride a Bishop to mock and scorn a whole Profession is judged by some a very considerable part of Religion To invent opprobrious names and fables to forge to receive and spread reports false and scandalous and disgraceful concerning their persons and their lives is now become a part of Religion with many men They do not only not accuse themselves for this but they applaud themselves in it they do notonly not believe themselves the worse but better men for so doing this is their Religion this is their Piety this is the thing for which they prize and value themselves and if they should be denied this they would have very little to say little to plead for their being of any Religion at all If you should strip them of their zeal in scorning those they ought to value if you should quench all that heat that appears in anger and animosity against the persons of other men if you should require what God doth what is commanded in the Gosspel to shew their Religion in Faith and Hope and Christian Charity in patience gentleness and humility in righteousness peace and joy in the Holy Ghost wherein the Kingdom of God consists Rom. 14.17 you would find them far from being that which they imagine themselves to be namely true and real Christians In the mean time being it is so pleasant being 't is so grateful
this comparison when he clearly discerns and firmly judges of all these things as this comparison represents them when he applies this judgment to every instance of life and action is it not an effectual principle to restrain him from every wilful sin to urge and press him to every duty will he chuse what is no way recommended and refuse what is represented to him under all the motives to choice and practice No man chuses or doth amiss but he that is ignorant or forgetful either in the nature of good and evil or in the effects and issues of them If there be nothing of this in the case let the charms of the world entice to evil he knows they are deceits and vanities and cannot believe what he knows is false nor be cheated by what he doth not believe Let the dreads and calamities of the world encomber and perplex his duties he reckons as the Apostle speaks that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us Rom. 8.18 This gives him courage strength and patience and makes him chuse afflicted innocence rather than guilty and short prosperity Insomuch that all the great examples of the highest and the noblest vertues all these victories over the world and all its troubles and adversities that are recorded in Sacred History all the great things that have been done all the great things that have been suffered for the advancement of Truth and Piety have sprung from a setled resolution grounded upon stable judgment never to vary from Gods will and the way to everlasting happiness So Moses esteemed the reproach of Christ greater riches than the treasures of Aegypt Heb. 11.16 So Christ himself for that joy that was set before him endured the Cross despising the shame and is set down at the right hand of the throne of God Heb. 12.2 And so did his first and faithful followers for the securing of their innocence and the rewards thereunto belonging patiently endure all their sufferings as knowing that their light affliction which was but for a moment wrought for them a far more exceeding and an eternal weight of glory 2 Cor. 4.17 Thus is the approbation of things excellent that is a clear and stable judgment in all the duties of the Gospel as there declared and recommended not only a perfect cure and remedy of all the diseases of our minds to wit Ignorance Doubt and Vanity but also a constant guide and monitor in the whole course of our lives in the World Which being so 2. Let us now consider what are the means of attaining to it the second head before propounded 1. And here I shall not need to say that since every good and perfect gift is from above and cometh down from the Father of lights Jam. 1.17 it must be sought of God by prayer Men may be rich and great and powerful meerly by the permission of Providence by practices not allow'd by God by fraud and injury and oppression But no man is wise unto salvation but by the special grace of God nor doth he give this special grace but where it is diligently sought of him which was the reason why St Paul so often puts it into his Prayers that God would bless men with this wisdom So he prays for Timothy that God would give him understanding in all things 2 Tim. 2.7 for the Ephesians That the God of our Lord Jesus Christ the Father of glory would give unto them the spirit of wisdom and revelation in the knowledge of him Eph. 1.17 for the Colossians that they might be filled with the knowledge of his will in all wisdom and spiritual understanding Col. 1.9 and lastly for the Philippians here that there love might abound yet more and more in knowledge and in all judgment that they might approve the things that are excellent from all which prayers to God for wisdom for sound judgment in all our duties as represented in the Gospel we learn that it is the gift of God and to be sought by fervent Prayer especially seeing that God hath promised to give his spirit to them that ask him and that in a promise confirmed by an argument drawn from common and known experience for so is that Luke 11.13 If ye then being evil know how to give good gifts to your Children how much more shall your heavenly Father give his Holy Spirit to them that ask him 2. Nor shall I need to put you in mind that to our Prayers for the illumination of Gods grace something of industry must be joyned in the study both our of duties themselves and the motives that recommend them to us And yet in truth both these things are partly so written upon our hearts and since the revelation of the Gospel so expresly declared to us that we need not weary or waste our bodies nor vex and torment our understanding to gain the knowledge of either of them We need not now as St. Paul tells us say in our hearts who shall ascend into Heaven That is to bring down Christ from above to reveal the mind of God to us Or who shall descend into the deep that is to bring up Christ again from the dead that he may confirm that Revelation both these things are already done so that now as the Apostle adds Rom. 10.8 9. The word is high thee even in thy mouth and in thy heart that is the word of faith which we preach that if thou shalt confess with thy mouth the Lord Jesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved Where we see the Apostle takes it for granted that he that firmly believed the Gospel could scarce fail in the very practice much less in the knowledge and approbation of what is necessary to salvation so clearly are all our duties revealed and so effectually recommended in the Gospel 3. So that what is now mainly requisite to gain a clear and stable judgment in the good and perfect will of God is so much antecedent probity so much sincerity towards God as that we are willing to do his will when it shall be made known unto us and wonder not that this should be requisite for the gaining of stable judgment in it for this is no more than the very belief that there is a God may produce in every man so believing If a man have nothing of inclination to do Gods will when he shall know it why should God reveal it to him or supposing what is so indeed that he hath revealed it in the Gospel yet how unapt a man is to believe what he is resolved not to practise and what if believed and not practised will be a perpetual anguish to him How easie is it in this case when the interests of powerful lusts and passions bribe and corrupt the understanding for a man to prevaricate with himself and baffle and cheat his own mind But where there
Kingdom of Heaven to a pearl of such a price and rate as that the person who once saw it sold all he had forth purchase of it Matt. 13.46 esteeming nothing too dear or pretious to obtain a thing of infinite value namely the glory of Gods Kingdom 2. Again it ought to be considered that although the subduing of our lusts and opposing our sinful inclinations be troublesome unto flesh and blood yet God hath promised his Grace and Spirit promised a supernatural power to enable us to correct our natures Hence that profession of St Paul Phil. 4.13 I can do all things thorough Christ which strengtheneth me hence that exhortation also Phil. 2.12 13. work out your salvation with fear and trembling for it is God which works in you both to will and to do of his good pleasure From whence it appears that God affords his assistance to us to enable us to attain the end and perform the duties we cannot attain cannot perform by the power of nature 3. Add hereunto that being quickned being assisted by the operation of Gods Spirit that self-denyal and mortification that temperance holiness and humility that resignation to Gods will that mercy and charity unto men which was before hard and difficult irksome and troublesome to our natures is now made easie and pleasant unto us that Yoke of Christ which we before judged to be pressing and uneasie is now made light and easie to us so that the man who found the duties found the graces of the Gospel contrary to his inclinations now finds his affections and inclinations greatly reconciled unto them and cannot now please himself in any evil but finds it contrary to his nature being altered by the grace of God and this is that which St John suggests 1 Ep. 3.9 Whosoever is born of God doth not commit sin but his feed remaineth in him and he cannot sin because he is born of God These things considered it is no wonder that so great a loss as that of glory and immortality should attend the wilful violation of the duties prescribed in the Gospel though they be difficult to flesh and blood For though they be so yet the reward promised to us is so great that it deserves the undertakding of the greatest difficulties to attain it and God hath promised his Spirit to us to assist and help us in those difficulties and the assistance of his Spirit makes our duties first possible and afterwards easie to us 3. The last occasion which I shall mention that some men take to judge themselves to be righteous persons to be in grace and favour with God although they be Servants to corruption is a false notion they have received of the imputation of Christs righteousness They fansie that God looks upon them as having done what Christ did and also suffered what he suffered that is to say both obeyed the Law and made satisfaction for their sins which is a very great mistake representing God as judging of things otherwise than they are in themselves as judging them to have done and suffered what they have neither done nor suffered which is to impute an errour to him The true notion of the imputation of Christs righteousness is that God is pleased in consideration of that righteousness to pardon the sins and accept the persons not of those that do not believe or not sincerely obey the Gospel but of those only who do believe and so obey it God never intended that Christs righteousness should quit and deliver from our obligation to obedience but that it should oblige us to it For he bare our sins in his own body upon the Tree that we being dead unto sin should live unto righteousness 1 Pet. 2.24 3. And now to reflect upon what I have said to the last general before propounded 1. Hence we learn that the reason why the Gospel of Christ hath no greater success and efficacy in the reformation of the lives of those that make profession of it is not any defect in it but in those that make profession of it it is not any defect in the Gospel but wilful mistakes in the minds of men that renders the Gospel unsuccessful in the reformation of their lives The Gospel gives no ground at all for any to think themselves righteous or hope for the pardon of their sins who are not true and faithful penitents who do not forsake their vitious courses If men shall promise themselves pardon while they continue in their sins this is a promise of their own it is no promise of the Gospel The Gospel menaces death eternal to the impenitent and disobedient and if men shall still believe the contrary it is their errour their wilful errour so to do nor is it the Gospel that deceives them but they deceive and abuse themselves 2. Lastly seeing it is so easie for men to impose upon themselves to judge themselves in favour with God while they continue in their sins it will very much concern us all duly to examine our selves and make reflection upon our lives First let us very well consider whether we do not indulge our selves in some sin yet flatter our selves with hopes of pardon though we continue in such indulgence thereunto although we live and die in it If we find our selves guilty of this we labour under a great imposture an imposture which if not corrected will rob us of our immortal Souls It is hard for men of the truest principles to subdue their inordinate inclinations to enter in at that strait gate which leads unto eternal happiness but if the very principles of men if the mind it self be possessed with errour and with an errour of this nature which promises life eternal to them while they indulge themselves in evil there is no hope no expectation of reformation till the errour it self be quite removed Now therefore if thy life be vitious if stained with any one sin which thou indulgest in thy self awake and excite and examine thy self and see what it is that gives encouragement to that indulgence and if thou be serious with thy self and search the bottom of thine heart thou will find it is one of these two things either a presumpti-of thy repentance and reformation sometimes hereafter or a belief that thou mayest be saved although thou continuest in thy sin without repentance and amendment The former of these is the greatest folly the greatest impudence in the world the latter the most destructive errour for certainly there is no such folly no such imprudence in all the world as to defer a necessary duty to a time uncertain a time thou mayest never live to see or if thou dost mayest use as ill as that which is already past that which is now present with thee And then to believe a sin pardoned while it is indulged is such an errour as doth not only open a gate to all sin but shut the door to all repentance and reformation Consider what I say and the Lord
weeping that they are enemies to the cross of Christ whose end is destruction whose God is their belly and whose glory is their shame who mind earthly things And then further many others study to find out easie ways to life eternal and rather chuse to lose their end in the use of false and deceitful means than to attain it by those endeavours that seem more difficult although they be more certain likewise If they can think of any method whereby they may hope to gain a pardon and yet notwithstanding retain their sin if they can find out any arts to reconcile the hopes of heaven to the enjoyment of their lusts if any such method offer it self as promises everlasting happiness and yet permits them in their sins or admits a commutation for them a penance instead of reformation this is the method which they will chuse this is a Religion they will embrace so they chuse their own delusions and study to cheat and deceive themselves Our Lord hath left this caution with us as necessary for our eternal Salvation Matt. 5.29 30. If thy right eye offend thee pluck it out and cast it from thee if thy right hand offend thee cut it off and cast it from thee for it is profitable for thee that one of thy members should perish and not that thy whole body should be cast into hell And who would think but that such a caution should firmly settle this belief that every reigning that is every habitual lust excludes a man from the Kingdom of Heaven yet such is the folly of infinite numbers who do profess the Gospel of Christ that they do both permit their lusts to reign in them and hope to attain to life eternal they suffer themselves to be deluded with false and deceitful arts and shifts pretending to be the way to heaven but so do not they that make the World their great end they chuse the means that are true and proper although more difficult in Execution than those that are not so effectual 2. Add hereunto in the second place that they who make this World their end having once concluded of the means that are most proper most effectual for this purpose use no delay in Execution They sleep not over their opportunities of serving their interest and advantage they do not defer that till the morrow which had been better done to day but carefully improve every moment for the gaining of that they have designed But Lord what tedious delays are used by many professing Christianity before they will seriously apply themselves to gain the end of that profession or lead their lives according to it How many trifling arts are used to put of the practice of their duties to secure their darling beloved lusts What mean excuses are pretended to defend and justifie their delays How many resolutions are made and broken how many times are set and put off for this great work this necessary business of reformation How many convictions must they suffer How often must Conscience be awakened what pangs and regrets must it endure what flames must God kindle upon it before they will seriously apply themselves to consider their end and the way unto it shake of their lusts and practise the Duties of Christianity See how our Lord represents this case Luk. 9. at the latter end where when he commands one to follow him his answer is Lord suffer me first to go and bury my Father Another receiving the like command presently returns a like answer I will follow thee but let me first go and bid them farewell which are at home at my house So we even too too many of us being urged to mind our great end to secure our everlasting happiness resolve indeed upon repentance and reformation but delay to practise our resolutions this men put off so oft so long with such oppositions to their own reason such contradiction to their Conscience till at last they utterly lay aside the very design and purpose of it and never think any more of it unless perhaps the arrest of sickness or the sense of approaching near to death revive their former resolutions and then the Minister is called for then the Sacrament then Absolution is desired with what success God only knows I will not undertake to say However thus much I may pronounce that the weakest and most imprudent persons do not manage the affairs of this life with so little prudence and foresight as these the concernments of life eternal 3. As the Children of this World use no delays in the Execution of the means which they judge most proper for their ends so they are not heedless and incogitant but strangely diligent in the execution They do entirely give up themselves to serve the end which they have chosen They mind they pursue this one thing only they do not halt between two opinions but sacrifice every other thing for the service of their main design They will deny their ease and pleasure they will deny their reputation they will bridle their natural lusts and passions they will do any violence to themselves to attain the end they have propounded as the great design and end of life But how do they many of them behave themselves who profess the hope of life eternal and the attaining of that life to be their chief and principal end do they submit all ends to this do they consecrate all their labours to it do they entirely yield themselves to the service of God and their own Souls do they not halt between Christ and Belial is it no part of their design to serve any other end but one do not God and Mamon divide their thoughts hath not Mamon a share with God is there no darling beloved lust that cools their affections checks their endeavours after heaven how shall we answer these questions alas they are answered by our experience experience shews how much the men that make profession of the Gospel and of the hope of life eternal mind and endeavour other ends even more than that one needful thing that chief principal end of all of attaining to eternal happiness For these men while they make profession of serving this design only in the mean time sacrifice to their lusts sacrifice to their ease and pleasure sacrifice to their pride and avarice divide their hearts and share their endeavours between the present and future things and do not so heartily seek for heaven as the Children of this present World seek the advantages of the World 4. Lastly the Children of this World pursue their ends and interests in it without cessation or interruption nothing shall divert nothing interrupt nothing break off their labours after it They do not stand to gaze on trifles to please their eyes to fill their ears with things wherein they are not concern'd but still persist and persevere in steady pursuit of their designs But they that seem they that pretend to seek after the Kingdom of God and his