a Turk Is not this the Drunkards quarrelling about the praises of peace and Sobriety It was the challenge of Old against the Protestant Religion that it bred nothing but Factions and Rebelions 3ly It is the best way to bring those that are mistaken to the knowledge of the Truth Truth would always prevaile if it was right managed not held forth with disadvantage Boisterousness does give just occasion to others to suspect that what is held forth is not truth since it has so little influence upon the Heart to the purging it from passion Besides Men have a prejudice against such as deal roughly with them and cannot easily think they mean them any great good and therefore expect little from them and so attend not however Scolding is no Argument to convince People they are in an Errour neither is it the way to bring Men into the Truth to knock it into your heads with Hammers Men are men and must be dealt with as rationall Creatures if you wou'd perswade them you must speak to their Reasons and Consciences or you may as well hold your Tongue if you Provoke you do but bemud Mens minds so that they cannot take in the cleare Light of your Argument 4ly It is but a due Conforming to the most Vniversally acknowledged precept of Christ 1st The clearest Rule of Equity in Nature Christ bids his Diciples Love one another This is granted on all sides not one amongst the Various Sects of Christian Religion has the Face to deny this Some indeed do question whether Christ do require of those that profess him that they should do it by taking up and tying themselves to any outward observance whatever and so for other things yet whilest those that do go under the Name of Christians differ almost in every thing else some or other confidently denying and that not without very high pretences of Rational and Scripturall grounds what others with as full perswasons assert some or other slighting as a superstitious invention of man what others very Religiously observe as an ordinance of Christ how ever all agree in this that Christians are bound by Christ's precept to Love one another Now I am sure did but people charge their Consciences more with the discharging of this most unquestionable duty of Love there would be less need of calling them so much to Moderation For if we do but observe the working of that naturall inclination and passion which the World usually gives the name of Love unto And withall do but consider what a powerfull influence it has upon Parents Lovers Friends to the sweeting even the sowrest disposition towards those they Love If we mind how many Distempers affection bears with how many vices it winks at how many faults it excuses how many provocations it puts up and passes by Can we imagine that the Love which is commanded by Christ wrought by the Spirit and is a very reall participation of the divine nature Should come so far short of this Can we think that this more large noble pure strong principle were it indeed in us would not restrain us from quarrelling with one another Because our Brothers Head is not as big as ours because he cannot believe what we call white is so Untill he see it to be so with his own eyes Because he desires he may not be tyed to our Spectacles and takes upon him to wear Cloaths not of The same colour and shape with ours And let me tell you some understanding and conscientious Persons are of the mind that when once the Righteous and Alwise God Shall set up his impartiall Judgment ask What 's the matter and weigh the severall pretences as one day he will many of those hot contests which are kept up amongst Christians with so bitter animosities almost on all sides will be found able to produce no fairer grounds to Justify their unchristian Janglings there those Just now mentioned You see then that while Christ does expresly command us to Love one another Yea all men even Enemys he does vertually and consequentially forbid us to use towards any upon any pretence of difference whatsoever such words and carriages as we could never use towards them did we but Love them though but with the Love of the World Neither must we expect that such a slender Plea as a pretence that it is in the cause of God and Religion will serve our turne to Justify us in the sight of God for a breach of the highest and most undoubted law of Christ any more then the Pharisees Crying It's Corban could excuse them while they refused to supply the necessiti's of their poor Parents Nay rather it will be an agravation of our Sin while we Patronize it upon God and make Religion a Sanctuary for wickedness To oppress is a great iniquity but to plead foâ— and Justify oppressions because hereby we are enabled to give alms to build hospitalls this is an higher abomination it is Offering unto God swines blood and bringing the hire of an Harlot into the Temple 5ly It is a doing that which even the Common light of nature calls for this is acknowledged even amongst the Heathens as one of the Clearest and certainest rules of right that every one should doe as they themselves would be don to this our Saviour Commands Matt. 7. 12. Now look a little into your owne hearts ask your selves would I willingly were I in a mistake be Derided for it Upbraided with it Persecuted for it should I not Judge it more reasonable that others should pitty me endeavour to Convince me Supposing the Errour to be dangerous Does not the greatest damage accrew to my selfe thereby And what because I am blinde and have lost my way must I therfore be Spit on Trampled on abused Because I am not so happy as others in finding out the truth Must I therfore be made more miserable then I am Because God has left me to mine own ignorance and darkness must man add affliction to affliction 6ly To do otherwise is but to misimploy that Heat Vigour Vehemency which God has put into us unto another use then God intended it For God intended this Zeale for the consumeing of our owne Lusts not the singeing smutting of our Brothers Name this fire in us was made to warm our Neighbours not to scorch and Burne them and shall we make no better reckoning of Gods gifts then to wast and abuse them Do our selves and others harm by that which God ment for both our Goods may not this prouoke God to keep his mercys to himself and not put them into Childrens hands to Cut their own Fingers and to Slash their Neighbours with 7ly It is an unreasonable thing to be more Seven in smaller Crimes then we allow our selves to be in greater Let a man distemper his body besott his parts wast his Estate squander away his precious time undo his Wife and Children venture his Soul in swilling and drinking we bear with him let him
highest perfection which a Creatures utmost capacity can take in it s most soaring ambition can hope for Now though either of these reasonings be cogent enough yet the latter seems best to fit the context and to fall in with the words That ye may be the Children of your Father which is in Heaven for he makes his Sun to rise on the evill and on the good c. Be ye therefore perfect c. As to the importance and sence of the words as they lye intire in themselves they contain in them 1st An insinuation that the universall Love which every way demonstrates it selfe to be in God is the chief Perfection of that God who is every way perfect 2ly An exhortation unto a great duty with motives to induce to it and directions to guide us in it The duty exhorted to is to be perfect that is to Endeavour after perfection for that is our work but to Make us perfect is God's the motive to perswade to this duty is because God is perfect and by coming to be perfect we shall come to be like him And this will both Become us for its a seemely thing for Children to resâ—mble their Father and it will Advantage us also for certainly what is the Perfection of the Father in Heaven can be no Diminution to the Children on Earth The direction to guide in the practise of this duty is in our pursuit after perfection to take heed we be not deceived with the name without the thing and that we may not be deceived here to keep continually in our eye the perfection of God as the Star to stear by Doct. 1st Vniversal Love is the Chiefe perfection of God himselfe Christ when he has once averred that God makes his Sun to Rise on the evil and on the good c. makes account that he has fully demonstrated God to be perfect and there needs no further proof of this therefore in stead of proving the point he applyes it and bids them be perfect as God is Now Christ discourse would not be coherent vnless we did Suppose that Gods being so good as to serve both good and bad with his Sun and raine was all one with his being perfect There are indeed in God other excellencyes there is his Wisdome wherby he understands all persons and affaires thoroughly and knowes how to overrule them so as to make them serue his owne ends Yea even then when they most desire designe and endeavour to oppose them There is his power whereby he is able compleatly to effect whatever he intends without the least help of the creature in spite of all opposition which can possibly be made either by the whole World or Hell or both vnited There is his Iustice which makes him to detest all violations of right by whom soever so that he will neither do wrong himselfe nor suffer others to do it if by any ways where it is fit and honourable for him to interpose he can prevent it And if by his commands and threats he connot restraine Sin he will by his Severityes against the Sinner declare that he does not at all approve of it And all these excellencies are in God in their perfection Gods Wisdome is without the least allay of folly though it s obserued that there are few great wits in the world but they have some flaw in them betraying them to imbrace some odd oppinions which scarce any in their wits can look upon as the least probable Gods power is not capable of either being resisted with open force or evaded by Subtle practics or wearied by tedious and toylsome exercise of it for it is all act and every way infinite Gods Justice holds an even ballance and inclines neither to the rigour of Severity nor to the loosness of lenity it wholy overlookes persons and only considers causes to render to every man according to his deeds without respect of persons Romans 2 6. 11. Every thing is then in its highest degree where it is most essential Thus heat in fire is more Vehement then in Water because in fire it is essential being agreeable unto that essence from which it flowes and finding nothing within to give the least check unto it but in water it is accidentall it com's from without and meets with some thing within which is continually opposing it Now all these excellencies as they are originally in God and derived from him into the creatures like streames which Jssue from the fountaine so they are essentially in God flowing immediately and necessarily from his very nature and therefore they are all infinite and consequently perfect like this Thirdly these are perfections in God for he would not be a God that is a being every way the best if he wanted any of these excellencyes or had them not all in the highest degree For the proper notion of a God is such a being as necessarily comprehends in it all kinds and degrees of excellencys Yet of all exellencyes which are in God if we may be allowed to compare one infinite thing with another and where every thing is the best in its kind to give a preference to one before another God's Love and goodness is the Cheifest Now these in God are Vniversall not limited to times places or persons But are extended to eternity diffusing themselves over the whole Vniverse Heaven Earth I had allmost said Hell too For First They are Naturall to God and Act according to the manner of Naturall Agents necessatily not Arbitrarly it being naturall unto fire to make hott wherever it be it must diffuse heat though possibly it may meet with many bodys which will not receive and take in the heat which is brought unto them Love is not in God as its subject but it is in God as his very nature therefore God must be always Loving because He is Love its selfe ' 1. John 4. 16. And so may as easily cease to be God as cease to love Indeed when Scripture saith I will have mercy on whom I will have mercy Rom. 9. 15. Some might hence conclude that God letts out his Love Arbitrarily So that he might keep it in if he pleased And its true he might do so if he could be pleased to do so But he cannot there is such a perfect harmony betwixt his will and nature that what ever his nature is inclined to his will is satisfied in And where the inclinations of his nature the dictates of his Judgment and the choice of his will concur nothing shall hinder the workings of mercy towards that person And therefore where God will have mercy the poor Sinner shall find mercy 2dly They are infinite in God Indeed all Gods attributes must of necessity be infinite because he has them of himselfe and its contrary to the nature of every being to set bounds unto its owne excellencyes nothing therefore has finite excellencies but what has its being from another who both made it and Limited it gave it
nature And observe God and you shall find that it is not so much modes and fashions of Religion as love and goodness which God most stands upon These are the essentiall parts of Religion and the immutable parts others as they are accidentall so they are various Love is the summ of the Law Mat. 22. 39 40. Rom. 13. 9 10. owe no Man any thing c. Ye have the vast body of the Law epitomized here Thus Chymists can reduce the vertues of Herbs and Mineralls into a very little roome drawing of the Essences and Spirits and leaving the gross matter behind Love is the end of the law The end of the law is Charity 1. Tim. 1. 5. This is that which the Law aimes to bring Men too and when it has once brought Men to this it has done its work Love is the great designe of ordinances what Christ most prayes for That they all may be one as thou father art in me and I in thee that they also may be one in us Joh. 17. 21. What the Ministers of Christ should most preach up Phil. 2. 1. 2. If there be therefore any consolation in Christ if any comfort of love c. And indeed the main edification is in love Ephe. 4. 16. Unto the edifying it self in love It s also the great designe of providences Does God carry lovingly to his people it is to teach them to love one another Love one another as I have loved you Joh. 15. 12. Does he carry angrily towards them he does but whip them round to make them kiss one another falls out with them all that he may make them agree better among themselves If ye ask what peculiar excellency there is in love which gives it the preheminence to all other attributes Answer 1st It perfects that in God which is the Cheif faculty in him In every rationall being there are three Facultys the Appetitive Faculty the will which carries out to desire what is agreeable to its nature The Directive Faculty the vnderstanding which both discouer the object which is desirable and propounds to the Choice the various methods and means whereby the good desired may be attained And the executive faculty which wants a peculiar name whereby the methods and means pitcht upon by Choice are applied for the attaining the good desired Now of these three facultyes the appetitive is the Chief it being the Spring unto the other two to set them upon motion and keeping a hand over them so as to restrain them when it pleases the Will fits as Queen having the understanding besides it for its Councellour the executive faculty below it for its Minister to act Accordingly whereas there are three habits to perfect these three facultys that which perfecteth the Cheif must be the Cheif of them and consequently love which perfects the Will must have the preheminence of wisdom which perfects the understanding and of Power which perfects the Motive faculty Now though in God by reason of the purity and simplicity of the Divine nature we cannot so properly distinguish these faculties yet being found in the Choicest Creatures and being acknowledged excellencyes in them they cannot be wanting in God himself but must be in him though in a more eminent manner 2dly It most Clearly distinguishes God from all other beings every thing is distinguished from all other things by that which is its Choicest perfection Thus it being the Cheif excellency of man that he is able to take a view of Severall things at once and to compare one thing with another and from principles evident in themselves to deduce conclusions which are more obscure hence he is distinguished from all bruits by this one thing that he is a rationall creature Thus Love being the Cheif perfection of God he is distinguished from all other things by this that he is Love the best that can be said of any other being is that it has love And as God is the most excellent being in the world so the Devil is the basest and the main thing wherein God dos most evidently differ from the Devill is not either wisdom or power for the Devil has a great deal of both these though its true they are but finite in him whereas they are infinite in God but its love and goodness for there is not the least of these in the Divell and the very want of these makes him a Divell were he not so full of malice and naughtiness as he is so imutably Settled in these as he is he would not be what he is a Devill Nay should it be granted what some of Old have strongly fancyed though against all reason that there were two infinite beings the one good the other bad the bad would have all other perfections besides goodness equal unto the good and for want of this one perfection it being the main it would not be God for God and the Cheife good are all one 3dly It has the Soveraigne command of all other excellencies in God There is nothing but what is excellent in God and no excellency in him but what is either a part of his goodness or a Servant to it Gods pitty is but goodness to those in misery his mercy is but his goodness to those that are Sinfull as well as miserable Nay Gods Justice which Seemes most opposite to his goodness is but goodness exerting it selfe with vehemency and indignation against that in men and Devils which most hinders goodness from Communicating it selfe As for Gods Wisdome and power these attend on goodness to execute its commands Wisdome has no other work then to contrive the readiest way to do the most good and power is wholy imployed in removing those obstacles which hinder the doing of good That therefore which do's most sway with God in all his actings and has so great an influence upon all his attributes to point them what way to steer must needs be a very eminent perfection in God 4thly The displaying of love and goodness do's most tend to the glorifing of God I know not whether this do more prove love and goodness to be the prime perfectoon of God or demonstrate why it so Absolute Supermacy how highly soever it may be prized by foolish and proud men yet God do's not look upon it as becoming himself and therefore though he may pretend to it as Justly as any else yet he Counts it not worth his Claim When he is Challenged for unrighteousness by vnreasonable persons he alleadges not that he being the greatest in the world may do what ever he list without Controul or without giving account but he pleads his own cause and submits his providences to the severest censure of those who have reason and will Judge indifferently Exek 18. 25. He accounts it a far greater honour to be reputed a gracous King then a great tyrant Wisdom though it pass among men for a very choice excellency as indeed it is The excellency of a Man as a Man that
wherin he does greatly transcend brutes yet 〈◊〉 it be seperated from goodness it is a most mischeiuous thing and though fool be looked upon as a great reproach rendering a man very contemptable as good to little yet knave is a greater reproach rendering a man odious for it represents him as a dangerous person And of all knaves the subtil knaue is looked upon as the worst Power is a thing which many are very ambitions of for they think its a brave thing for any to be in a capacity to do what ever they have a mind none being able to oppose them but certainly if a mighty man be not a good man too he may be feared as Devils are in some places and tyrants every where but he shall never be intirely Loved and Cordially honoured The onely thing therefore that does discover how excellent a being God is how amiable and honourable he is that setts forth his glory unto the life and represents him in such a way that every one is ready to love him adore him admire him every one according to the Principle they are acted by such as are truely gracious in a gracious way and such as are still in their naturall estate according to the inclinations of naturall ingenuity the dictates of naturall Consciences I say the only thing which does make the most lovely representation of God is his carring on things so that it may evidently appear that he has no designe upon any and that he does hearâ—â—ly seek the good of all so far as he may without doing otherwise then is fitting 1. Vse For information 1st If God be a God of so universall love and goodness then certainly none can Perish utterly irrecouerably everlastingly if he can prevent it It s true God is so absolute in his supremacy that he might do whatever pleases him without being in danger of being called to account by any he is so mighty in his Power that he might do any thing which can be done for the salvation of Souls he is so reaching in his Wisdome that if any advantage Offers it selfe for the reclaiming any from their lusts and Sins he can seasonably sett in with it for the improving it to the utmost And yet it must be acknowledged that some are ruined beyond all hope and help and will be ruined and God does not hinder not because he will not for were this the reason certainly he would not be a God of that infinite love and goodness which he is taken to be But because he cannot and yet this impotency of God proceeds not from his weakness that he is not able to do what is necessary to be done But from his excellency that he cannot be willing to do any thing which is not Fitting to be done which is contrary to the rules of prudence Justice and honour For it is a thing altogether Vnreasonable that people should be dragged into Heaven whether they will or no when they dispise all the glories of it disgust all the joyes of it neglect all the means which may bring them thither resists and stifle all the importunate Perswasions which the influences of the Spirit the Power of ordinances and providences press them with It is very certain and will be found so at the Great day whatever men fondly conceit in this their day whilest they make things Just as they would have them that none do Perish but through their owne gross and strange negligence though none be Saved without the infinite mercyes and Almighty power of God 2ly Then surely animosities and quarrelings and persecutions can never please God lett them be carried on under what pretence soever for what is so diametrically opposite to his very nature can never be gratefull to his will Nay to pretend Religion for that which is so extremly contrary unto the nature and designe of Religion is an abomination in his sight I do not reflect here upon any partyes upon account of their different opinions and different practises in ways of Religion for I am of that mind that unless men wink and Suffer themselves to be led blind-fold by one who sees no further then his brethren no better if so well there will be variety of Judgments and wayes But what need 's this alienate affections Why should this fill with Jealousies and aniâ—osities one against another Why should this whet tongues And why should this fill hands with Swords and Clubs and fagots Can such practises as these be acceptable to that God who is the God of love and peace Can these promote the end of that Religion whose precepts promises examples does aime all at love and Charity There is one Religion which has the inpudence to Condemn all Religions besides its selfe and for the most part finds the same measure that it metes out to others being condemned by all others and one of the maine things which she is Justly blamed for is that vncharitableness she shewes to all but her self wherein she is too much followed by the most that Seperate from her But let Religions pretend never so speciously so long as the true Nature of God is understood which is love and goodness so long as the main designe of Religion is understood which is to advance men unto that frame of Spirit which is most conspicuous in God that Religion will never be imbraced which ownes any thing contrary unto true love and goodness And certainly there is little love shewed unto those persons who suppose they be in an errour are forthwith sent to Hell to carry their errour with them And as little love to others who possibly by crueltyes may be terifyed but will never be Convinced 2. Vse For consolation to all those who are really interested in God If God have such a love as extends to all that are not only Strangers but enemies what love must he have for those who are intimate friends his Children if he has Love for those who are like the Devil how great love must he have for those who are like himself that Vniversall love which God beares to all if rightly understood is so far from distroying or undermining his peculiar love to his chosen and Choice ones that nothing can possibly be sound more conducing to establish it St. Matthew 5. 48. Be ye therefore perfect even as your Father which is in Heaven is perfect HAVING dispatched the insinuation viz. that Vniversall love is the perfection of God himself who is every way the most Perfect being I come now to the exhortation which consists of 1st A duty exhorted see to be Perfect that is to do what in us lies to be so 2ly A motive to induce unto a consciencious setting about the discharge of this duty God is Perfect and therefore we should endeavour to be so too 3dly A direction to guid us in our endeavour after perfection that we may not be deceived and take up with a false perfection in stead of a true Let us rightly understand
Credit and Delight now it can see nothing in them but sorrow and shame The Councells of God it did despise as advising it to its prejudice now it esteems them as the most advantageous The anger of God it slighted as a thing which onely Melancholy Fools feared now it cannot think of it without dread Grace it looked upon as an Inglorious useless thing now it Esteems it most Honourable most Serviceable It comes to have different affections from what it had before as its light is Changed so is its liking it has new Objects for its Love Desire Hope Delight for its Hatred Fear Anger Greife Other things other persons other occasions raise these from what did before Qu. But what makes Regeneration to be a strait Gate Answer 1st It has difficulty in it which cannot be Mastered by any power within us but requires a power above us No less power is required to raise us from the Death of sin to the life of Faith then was exerted on Christ to raise him from the Dead Ephe. 1. 19. 20. In Regeneration we are raised aboue our selves and we have not onely an impotency to it but a reluctancy against it we are so far from helping forward this work that we oppose and hinder it we cannot alter our own bent and Motion if this be done in us it must be done by one without us one above us 2ly It has trouble in it which we cannot beare up under without much patience here is the Cutting of the foreskin of the flesh which will not be without Wounds and Blood the plowing up the fallow ground of the heart which cannot be done without much rending and tearing Bringing out a man Child unto God which cannot be without the pangs of the new birth Here is cutting of a Right Hand plucking out a Right Eye which can never be done without smart The trouble is occasioned in getting 1st Seperated from lusts 2ly Freed from Satans slavery Vse 1st For Examination Let us hereby try our selves whether we be in the way to life or no men generally presume they are and do not take it well at the Hands of any to Question whether they be or no. To be sure it is the Concernment of all to look to it that they indeed be But may we not be allowed to ask those who conceit they are got into the way of life how came they there What Gate passed they in at to that way Was it a wide Gate or a strait one We are told by Christ that the Gate which brings into the way of life is a strait Gate and sure through such a Gate we cannot get we do not know how It is very suspicious we are not yet in the way if we know nothing at all of the straitness of the Gate If we have not found Difficulty and Trouble in Getting through it Here it is that the Devil vtterly loses his interest in us if he let us now go we are gone for ever and will he be contented quietly to part with his prey Here the strong man Armed is Dispossest of his House Luke 11. 21 22. And can ye think he will come out of his possessions without Tearing Can there be such a great tug betwixt Gods Spirit and Satan whether should have possession of the Soul and the Soul know nothing of this all the while Vse 2. For Exhortation Let us strive to Enter in at this Gate what though it be a strait Gate not to be passed through without difficulty and Trouble it immediately brings into the way of life And whoever are got in at this Gate they are sure of life out of danger of Death I do not say that they have attained this Assurance so that they are delivered from all Feares of finally miscarrying forthwith after they be Regenerate but this I say they are in a sure state whether they think themselves sure or they do not Now that they are entred in at the Gate brought unto the life of Christ Their Salvation is undertaken by Christ himself Who will finish that good work which he has already begun Phil. 1. 6. That God who has brought us in at the Gate will bring us on in the way till he has brought us to the End of our Hope the Salvation of our Souls Again If we be got in at the Gate we have reason to bless God for it both Considering the great difficulty of this the main difficulty of the work of mans Salvation lies in the getting through the strait Gate and also Considering the great advantages by this we are not onely put in a possibility or probability of Salvation but even in a certainty of it That work is begun which God has undertaken to finish in spite of all opposition that shall be made either by lust within or Satan and the world without Vse 3. For Consolation who ever have got so far as to get beyond the strait Gate they are in the way of life and need not fear but they shall arrive at the End of this way life it self The greatest difficulty is over what is behind is easy in Comparison This little which God has done already in bringing through the Gate and advancing to life is but an earnest of what God will further do Doct. 3. The way of life is a narrow way To keep in it there is Required 1st Care that we Observe our way those who have but a narrow way to go in may soon Step aside if they take not great heed to themselves 2ly Jndustry that we take pains with our selves to set our steps right otherwise we shall either sit down in the way or turn out of the way for sloth 3ly Patience That we bear the Trouble which will be Necessarily occasioned to us by our Continuall care and Industry to know and keep the way There will be more need of Patience upon severall accounts 1st By reason of the prevailency of corruption which makes the flesh so vnruly that it will not be kept in the way It will be both Troublesome to Curb these lusts and Troublesome to gratify them by resisting them we Trouble the flesh by Complying with them we Trouble the Spirit and the Conscience 2ly By Impetuousness of Temptations from the World and Satan wherby we are Vehemently sollicited to do something which we cannot do with freedome of Spirit it suiting not the inward frame which God has set our Souls in or we dare not do for fear of provoking God and violating our own Conscience 3ly By pressure of afflictions which the Lord do's variously Exercise his People with in this way for the Mortifying their lusts the practising of their graces that they may live in a sense of their own Sinfulness weakness Apprehensive of the Worlds scorn and Malice raised by Faith to Expect Comfort and Help from God in a time of need maugre the World and Hell 4ly By the discomforts of desertion when we are left wholy in the dark without
Israelites in the Wilderness which can neither get backward unto the Garlick and Onyons of Egypt nor forwards unto the Milk and Honey of Canaan So that here is want of inward Comfort unto the renewed Soul that Comfort which it is used to in God and which it has only a Relish for and then there is a sense of what do's greive as stirrings of Corruptions omissions of dutyes Commissions of sins it being left by God unto its own darkness and weakness whereby Notwithstanding its utmost Resolution and Exactest Caution it is overcome by Temptations easily overcome by slight ones Afterwards when the old nature gets more up the Motions of the new Nature growing faint and low and he who was Formerly Heavenly brings to be Earthly and becomes somewhat taken with the Follies and Vanities which are in the World he meets with abundance of Vexation in and by them Crosses of strong desires Frustratious of the fairest hopes various Occasions of greif and sorrow by what befalls him in his Body or Estate or good name or Relations 2ly Allurements unto seeking happiness in the Creature when wee miss of finding it in God for the present and allowing ourselves in such sinfull Courses as are most agreeable to our sâ—x Age Constitution and Condition that hereby we may attain the Satisfaction which we find a want and need of and desire this made Soloman to traverse the whole world over and to turn from one Creature to another for having lost that rest which he once found in God he could not rest any where untill he said to his Soul return unto thy rest How do these Temptations work as to the overthrowing the Spirituall Building The strength of this Building lies in the firmness of the Foundation and the Closeness of the Souls union unto this Foundation Now the Foundation it self is such as cannot be moved by all the Artifice and power either of the World or Hell or both The main danger then of the Ruine of this Building lies in the loosness of its union to the Foundation if this can be dissolved the Building must needs fall This union is made by an ardent love to Christ and a Confident faith in Christ If therefore a mans Affections to Christ can be any way alienated from him if his Expectations from Christ can be utterly Discouraged his Building on Christ is like to fall Here then is the Tryall which is made of the Building if the Soul will still persist to love Christ and that life Righteousness Holiness and goodness which is to be found in him and got from him so that it longs after these Prizes these above all worldly Enjoyments whatsoever seeks for these in the use of all means cannot be content to be without these upon any Termes is resolved not to lose these whatever they Cost when it finds for the present little but Trouble on every side by making this Choyce it neither finds Comfort in God nor in the Creature God forsakes and Friends forsake every one is ready to despise and Reproach and persecute us profane Persons because we are for some Religion and formall Persons because we are not for theirs We cannot rest in any form be it what it will be we find a need of an inward life and power for our Satisfaction and this we must have let it cost us our Estates our liberties our very lives If thus the Soul has an unquenchable love to Christ such a love as is spoken of Cant. 8. 6. 7. Which is as strong as Death and many Waters cannot quench it c. When nothing will move it to disgust Christ though it suffer never so much by him and for him nothing will allure it from Christ though you present it with all the Pleasures Honours Riches of the World Here is an unparaled love to Christ If the Soul will still persist to hope in Christ when Christ seemes not only to Neglect but oppose it when it gets nothing from him but frowns Rebukes and blowes when all its Endeavours and Prayers seem in vain and all Christs promisses and our Expectations fail when lusts continue in their strength after all that we have done to pull them down and grace continues in its weakness after all that we have done to raise it it s with the Soul as it is with the Church Isa 26. 18. We have been with Child we have been in pain c. And Psa 74. 9. We see not our signes there is no more any Prophet neither is there among us any that knoweth how long and yet still the Soul will hold the begining of its Confidence stedfast to the end Heb. 3. 14. It will hope to the end for the grace that is to be brought unto it at the Revlation of Jesus Christ 1. Peter 1. 13. It will not lissen to the Misgivings of its own heart nor to the Discouragements it meets with from men but will as David did in another case 1. Sam. 30. 6. Encourage its self in the Lord its God and when it walkes in darkness and hath no light will trust in the name of the Lord and stay upon its God Isa 50. 10. But why do's God who could easily prevent these Temptations permit them seeing he is Enclined by his nature engaged by his love Obliged by his promiss to do his utmost for their good whatever his wisdome can Contrive and his power Effect Yea seeing he has Instructed them in particular to beg this of him that he would not lead them into Temptation Nay why does he lay a Foundation for these Tryalls and make way for them by removing those inward Comforts of his Spirit which while the Soul enjoyes it has little sense of all outward Afflictions whatsoever be they never so grievous it was the sense of these which made the fire to be as inoffensive as delightfull as a bed of Roses to the Tryvmphing Martyr's it has little relish for all other delights little Ambition for any other glories it can easily despise them as it do's disgust them having these to satisfie it self with No Adversity can weary it no prosperity can inveagle it so that it shall be willing to quit Christ to break its Union to him its Communion with him As to the latter why God do's desert it after the Foundation is surely laid It is 1st That by withdrawing his powerfull presence corruptions might recover strength and Act and by Acting discover themselves to the Soul For it is imposible a man should believe himself to be so Exceedingly polluted as he will find himself when he veiws himself in the light of God and is in a great measure deprived of Restraining grace You will say may not the Remembrance of his Former Enormities before he was savingly wrought upon by God sufficiently convince him No partly because he did not much observe these as making no great Conscience of his ways and not obliging himself greatly to keep a Constant watch over his heart that
the least Intention to do what they hear Men are induced to come to Church for many other ends besides Hearing Some come to see and be seen as many People go to Markets and Fairs not that they have any Business there but they can find nothing to do at home and they have a mind to look about them Thus even Dogs love to be where most company is stirring Others come to please such as they have some Dependance upon and expect some Advantage by whether they be Masters or Parents or Neighbours or Friend It may be these either intreat or command them to come or otherwise Express that it is their Pleasure they should come and they are afraid to incur their Displeasure they would not be frowned upon nor chid nor incur any Inconvenience by not coming yet if they had only themselves to please they had rather sit at home and sleep or drink or play or else go abroad to some Idle People like themselves and spend their time with them in vain Talking Others come for their credits sake that they may not be looked on among sober People as such as are wholly void of all sense of Religion such as have neither Reverence to God nor care of their own Souls such as believe Heaven and Hell to be meerly the Dreams of Melancholique Fools which please themselves with their own dotings or else the Devices of Subtle Politicians to keep simple People within Bounds Others come to save themselves from the Lash of the Law which Requires Peoples attending where they may hear under several Penalties And it may be it would be better for some Souls if these Penalties were more strictly Exacted This might put them upon using those means of Grace which God has provided for them if not for Love of their Souls which the Generality have little sense of and little concern for yet however for Love of their Purses Others come to quiet their Consciences there is in most People an Inward Sense of a Deity which they cannot shake off without offering extreme Violence to the Faculties of their Souls this restlesly puts them upoâ— doing something which may be pleasing to thâ—â—â— God in whose hands themselves their Comfort and their Hopes are Now there are but two things which a awakened Conscience can Expect should finâ— acceptance with God 1st Holiness and Righteousness in the Principles and Practices of them which comprehend under them Faith Love Meekness Lowlinesâ— Patience Resignedness c. With the various Expressions of them 2ly Outward Means which being diligently and Faithfully made use of might through the Influences of the Good Spirit bring unto these Gracious Principles and Practises The First of these considering the degeneracy of our nature are very remote from us and not to be attained without Difficulty The Second are near to us and we may use them in some sort without any Care Toil and Trouble Now those who have some Conscience must have something to quiet it with And those who have but a little Conscience can get it quieted with a small matter and those who are lovers of their own Ease and Pleasure would be 〈…〉 little cost and Trouble with their Conscience as may be Now it is as cheap a way of Pleasing God as can be if it would but serve to give him the hearing as to what he speaks outwardly by his written Word and by his Ministers and when that is done to do what they list Obj. But is it Possible that men should be so Swayed with these Collaterall Inducements to come to hear and not at all be touched with the sense of the Great Inducement which is the Saving of the Soul And sure if they had any regard to that they could not satisfie themselves in Hearing without Doing Ans Indeed we must needs grant this Last that they could not no more than the Patient who is grievously Troubled with a Vexations and Dangerous Malady can rest meerly in hearing what the Physician talks to him without using the Remedies which he prescribes For alass What does it advantage a man to hear of the causes of his Malady or the means of his Recovery if notwithstanding all his hearing he continue afflicted with it as he must do untill he make use of what may help him But yet it is too Ordinary with men to have little sense of the Poverty and Misery the Soul is in little Apprehension of the Danger it is Exposed to they little feel how much it is their Concernment to provide for their Souls and for Eternity whatever become of this Body and its Temporall Life Hence it is that any thing sooner prevails with them to hear than that which should prevail with them They are Carnall Sensual worldly Selfish therefore those Considerations work with them which suit these Principles They know not that their Souls need so much to yield them full and Lasting Satisfaction that which the enjoyment of the choicest Creature Comforts in the greatest fullness and Security can never Promise them They know not that their Souls lies Enslaved to those lusts which they must get compleatly freed from or else it is Impossible they should be happy unto Eternity There can in no wise be any true Peace any true Joy where Pride and Covetousness Envy Wrath and Malice Love of fleshly ease and Pleasure or any one of them or any branch of them are Predominant They know not what great Temptations they lie open to on every hand from without from within from the World from Satan to draw them to Sin to withdraw them from Duty to detain them in those Lusts and Pleasures which they have once given way unto They know not that they can in no wise free themselves from this Poverty Misery and Danger by all their own Policy and power when they have improved them to the utmost to help themselves by them The Grace of God must powerfully put in for their Relief or else they infallibly perish and there is no help for them They know not that it is Gods Ordinary Method to Visit those with his Grace which meet him in the use of those Means he prescribes yet not Expecting from the Means but from God working in them with them and by them Those he Quickens those he strengthens those he Excites he Assists and Directs He never fails to do for those who do the utmost they can for themselves Who have such an earnest desire to be delivered from the Power of their Lusts to be Reclaimed from the Evill of their Ways that they Readily make use of whatever means may help them herein 2ly Others come to hear with some Intention to do what they hear but with no full no settled Intention 1st They come not with a Full Intention something they are willing and ready to do what they can do with ease Credit advantage and Safety but other things they cannot afford to do Iehu will hear the Prophet in whatever he speaks Concerning the
by sense and if they may have ease for the present they care not what Extream misery they plunge themselves into afterwards 4ly They please themselves with some Slight hopes of doing well to Eternity because as to the Externall part of Religion they do as the best do and they differ much from the generality of the World who pretend to mind nothing but Earthly things therefore they presume they shall be a Difference between them at the great day and seing here they separate themselves in some sort from those who are openly loose and Wicked God will Separate them hereafter also Now men like it very well when by an easy Piece of Formality they can get themselves raised unto Hopes that it shall be well with them when this short Vncertain Life is at an end and can withall freely indulge themselves in the Enjoyment of whatever Pleasures are here below Vse Though by our Religion we may raise some Building for our selves if it be not such a Building as will afford us Comfort in the Greatest distress we can be in on this side the Grave either during this Life or in Death such as will do us good after this Life assuring us of Heaven and securing us against Hell we have little reason to rest here Indeed it is observed in all ages that it is some of this Building that undoes most as Christ in his time Observed that the Publicans and Sinners were in a fairer way then Scribes and Pharisees S. Mat. 21. 31. Not that hearing reading praying c. hinders men from Heaven but the Resting in these Duties doth when men pride and please themselves in these without pressing after something which is higher and better then these When men Build by their Religion and Build nothing to purpose they Ruin themselves by it When men have either no Religion at all or set nothing by their Religion they are far more easily wrought upon they are more ready to Consider truth when it is proposed and to submit unto truth when it is discovered Nothing but an Extraordinary Vivification of Christ could take S. Paul off from that Religion which he had profest and found advantage by Phil. 3. 7. What things were gain to me those I counted loss for Christ Had not Demetrius found some Worldly advantage by the Religion he also professed he would never have to pertinaciously adhered to it and so stifly have opposed S. Paul when he acquainted him with a better Acts 19. 35. Doct. 2. They that only hear Christs sayings but do them not do only Build on the Sand that is they Build without a Foundation or on such a Foundation as will last but for a little while For 1st The Credit they get upon a Religious account has no Foundation they are not Really what they are taken to be though they have a form of Godliness they are without the Power of it if they do not deny it 2 Tim. 3. 5. Though they have a name to live yet they are Dead Rev. 3. 1. 2ly The Advantage they make by their Religion as to their Trades or Marriages has no Foundation All the ground there is for their being better Customed and more Desired then others are is their being supposed to be such as truly fear God when they are far from that Fear 3ly The Quiet they have in their Consciences is without Foundation It is only grounded on a Mistake that their Hearts and Lives are far better then they are that their Condition is a great deal safer then it really is 4ly The Hopes they have of Heaven and Happiness is without Foundation If they have any Grounds for these it is either because they suppose that all who Profess Religion shall go to Heaven and if so then will Judas and Simon Magus also for they were great Professors in their time or else they suppose that there is some Reason for their going to Heaven when others are excluded thence whereas notwithstanding that Profession they still have as Vile natures as any have Now thus it must needs be because there are but two Foundations on which to raise and continue any of these advantageous Buildings and both these are wanting in Men who Hear Christs sayings but do them not 1st Read Goodness within And this can in no wise be where there is no Change of Nature and there will never be any change where Christs words are only heard but never heeded The main Drift of all Christs Discourses are to bring unto Regeneration and this men will never be brought unto by a bare Hearing of Christs words There must be a Vehement striving of a mans Spirit and a potent work of Gods spirit upon the Soul before any can be brought to this Let men hear or read the Counsels Commands promises and Threatnings of the Gospel never so much if they be not hereby Excited unto the great Work of Believing S. Joh. 6. 29. Which is a laying hold of Gods power for the Cleansing of us throughly there is nothing of Worth and Goodness which may be a Foundation of outward Love and Esteem or of Inward peace and hope Good nature and good Parts good Morall qualifications and a fair profession of Religion will not serve here 2ly Gods peculiar favour It is God alone who gives Repute and Honour who raises Friends that shall be ready to help us when we stand in need When a mans wayes please the Lord he maketh even his Enemies to be at peace with him Prov. 16. 7. It is he who speaketh True peace to the Soul he Challenges this as his Prerogative Isai 57. 19. I create the Fruit of the Lips Peace Peace to him that is far off and to him that is near saith the Lord. Hence this peace is called the Peace of God Phil. 4. 7. The peace of God which passeth all Vnderstanding And God the Author of it is called the God of peace 1. Thes 5. 23. The very God of Peace sanctify you wholly When he giveth quietness who can make Trouble Joh. 3. 29. It is he who begets hope in his People if any be Begotten again to a lively hope it is by the God and Father of our Lord Jesus Christ 1 Pet. 1. 3. 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 He is the God of hope Rom. 15. 13. Now the God of hope fill you with all joy and Peace When the Lord Roars out of Sion all other hope which is not of his Raising quite fails Joel 3. 16. The Lord also shall Roar out of Sion and utter his Voice from Jerusalem the Heavens and Earth shall shake but the Lord will be the hope of his People we must not Expect then that any of these Advantages should last when we have them only by Gods Common Providence not by his Peculiar favour Vse Let men please themselves never so much