the good of his people lest they be drawn away by them by one means or other to discover themselves by their fruits either by superstitious and idolatrous practices thrusting in their own inventions into the Worship of God and persecuting all those that will not conform even to the death and that upon a pretence of zeal to the Churches peace for that is their sheeps cloathing they wear to hide their abominable wickedness Or else by their debauchery and prophaneness whereby they make it to appear as clear as the Sun at noon that notwithstanding they may appear zealous for Church-Reformation and plead the holiness of places Orders Canons Garments c. yet that they are perfect enemies to a holy life and to the power of Godliness Deceivers and Hereticks when they plead the Kingly Office of Christ in his Church and are holy in their lives are of all persons in the world most dangerous and fittest to propagate the design of the Devil who often appears as an Angel of Light that he may deceive For holiness in a Leader or Teacher is of a very drawing convincing Nature When therefore any new notion is delivered to us that is contrary to the ancient received faith of the Saints the more glorious the pretence is under which it comes the more should we fear it and the more carefully should we ponder it in the ballance of the Sanctuary But now when God shall suffer deceivers by their prophaneness and debauchery so to discover themselves as that he that runs may read of what kind of spirit they are and whose interest they are advancing wo to those that shall join with a generation thus discovered a generation upon whom the marks of God's wrath and displeasure are He walks not by this rule that can be content to hear his Parish-Minister though he be never so superstitious in his Worship or prophane in his life Also according to this Rule should Teachers walk with respect to their people Ver. 6. Give not that which is holy unto dogs neither cast ye the Pearls before Swine lest they trample them under their feet and turn again and rent you Wherein Christ doth declare it to be lawful to call dogs dogs swine swine which cannot be meant of irrational creatures call'd by those Names but of men and women of prophane and wicked lives Now unto such must not be cast pearls which may have reference unto private reproof and admonition There is a great deal of Wisdom to be used in giving private and particular reproof to prophane persons for that Solomon saith Reprove not a scorner lest he hate thee He that reproveth a Proâ— 9 7. 8 scoruer getteth to himself shame and he that reproveth a wicked man getteth to himself a blot There was a time when David was silent because the wicked were present To admonish or reprove some wicked prophane wretches especially in some of their mad moods and fits or at such a time to be speaking to them concerning the excellency of Christ and concernments of Eternity would be but to expose the Truths of Christ to great contempt and reproach and to draw forth their cursed lusts and passions giving them thereby opportunity to vent that inward hatred they have against Christ and all his concernments Again by holy things and pearls may be understood the sacred and holy things of God's House such as the Body and Blood of Christ in the Lords Supper Indeed the preaching of the Gospel belongs to all It 's to be preach't to every creature Great difference between preaching administring the Lords Supper Mark 16. 15. Dogs and Swine to the vilest sinners in the world and it 's the duty of all that live within the sound of the Gospel to attend upon it But now the Lords Supper is a peculiar Ordinance appointed and instituted to be practised by and administred unto not Dogs and Swine but Sons Daughters It 's a wicked man's duty to hear the Word preacht but not to come to the Lords Supper Before he comes to this Ordinance he must look after repentance towards God and Faith in our Lord Jesus Christ which Faith in Christ takes in not only the assent of the Judgement but also the consent of the will not onely the knowing but the loving and imbracing of truth Heb. 11. 13 were perswaded of the promises there was the assent of the Judgement and embraced them there was the consent of the will It 's the duty of a Minister by all means possible to entice and draw the people be they never so ignorant and prophane to the hearing of the Word but he greatly sins if he perswades draws much more if he shall compel an ignorant prophane people to come to the Lord's Table Object Some Ministers may here object and say Though I do perswade my people to come to the Lords Supper yet I discharge my self I tell them how they should be qualified and the danger of coming unprepared And so I am clear from the guâ—lt of their blood Ans 1. The Text saith Give not holy things to dogs How then canst thou discharge thy self when notwithstanding thou tellest the people they ought to be so and so qualified to have knowledge faith repentance love to God and his people c. and that if they come unprepared they make themselves guilty of the blood of Christ and eat and drink to themselves damnation which are very astonishing considerations and yet nevertheless dost receive such to this Ordinance as are known to be very ignorant and also very dissolute and prophane And unto every one of these thou saist delivering the bread The Body of our Lord Jesus Christ which was given for thee take and eat this in remembrance that Christ dyed for thee And delivering the Cup The Blood of our Lord Jesus Christ which was shed for thee drink this in remembrance that Christ's blood was shed for thee It was Gods command to Jeremiah that he should seperate the precious from the vile Jer. 15. 19. But contrariwise some men do separate the vile from the precious do by the vileness of their own lives and the corruptnesse of their communions forcibly as I may so speak keep off such as do truly fear the Lord from joining with them so become a seperated company of ignorant prophane vile persons Now whether in this practice thou canst so clear thy self as not to be guilty of the blood of those souls as shall be strengthened in a way of wickedness by their receiving the Lords Supper from thy hands and strengthened in their hope of Gods love and eternal life notwithstanding a wicked course for that thou dost tell them in the administration of that Ordinance that the Body of Christ was given for them and his blood shed for them I say this thing is worthy of thy serious consideration That expression of the Lord Chancellor in his speech on the 8th of May 1661. is very significant and will
of them though they did as evil against me and my Wife Children as they could for though we had a hole to put our heads in provided by the Father of Mercies yet it clearly appeared that it had been all one to them whether we had or not But yet I can appeal to God in this that all the hurt I wish them is that God would give them repentance unto life But the great end of this account is that the Gospel may not suffer reproach for my sake After that I was thus ordered to depart and the Church-doors shut against me by the Wardens I did with what convenient speed I could remove my Family and leave the place And now since my departure from you looking back upon my conversation among you I find matter both of Humiliation and also of Peace and Consolation That which doth afford me matter of Humiliation is the consideration of the deadness of mine own heart and the straitness of mine own spirit while with you that I waâ— no more abundant in labours no more in praying in preaching publikely and from house to house that I did no more earnestly and affectionately endeavour your conversion to Christ though I have as much to plead as some others viz. a weak and frail body and other occasions which the wants of my Family did administer to me yet I must acknowledge that these things do afford me matter of humiliation to consider that God should give me so large an opportunity and that my heart should not as it ought be enlarged in the work of my God But then on the other hand there are some things do afford me matter of peace and comfort as 1. In that I was by the power of God kept faithful to my light with reference unto Gospel-Administrations I would not for all the world that I had come over to you in the administration of the Lord's Supper and Baptism in a promiscuous way 2. In that I did design and endeavour as I could the obtaining of your affections and went as far as I did judge the shooes of the Gospel would carry me to accomplish this my design 3. In that I did continue with you so long as I could had I come away sooner I might have broken my peace and had I continued longer I might have undone my Family and done you no good being deprived of opportunity to preach the Gospel amongst you 4. In that I am not without hopes that God did by my Ministry work upon some of your souls I am sure as to conviction there was work done Now that work may be done where there 's none and carryed on where there are any beginnings thereof is the design of this Book which I do heartily present unto you of the Parish and also unto those of adjacent parts that did use to attend upon my Ministry as a token of that dear love and affection I bear to your souls desiring your acceptance in the Lord. Now to him that is able to subdue most rebellious ones and to preserve subdued and enlightened ones from falling and to present them faultless before the presence of his glory with exceeding joy to him do I commend you all desiring that to this onely wise God our Saviour you may be enabled to give as is most due all Glory and Majesty Dominion and Power now and ever Amen Yours to serve you in the Lord R. CARTER LIFE and DEATH OFFERED TO THE CHOICE OF THE Sons and Daughters OF ADAM Matth. 7. 13 14. 13. Enter ye in at the strait Gate for wide is the Gate and broad is the way that leadeth to destruction and many there be that go in thereat 14 Because straight is the Gate and narrow is the way which leadeth unto life and few there be that find it THese words are part of Christ's Sermon upon the Mount which he preach'ts to his Disciples and not onely to them but also to the multitude of people that did croud after him as appears by the two last verses of this Chapter When Jesus had ended these sayings the People were astonished at his Doctrine for â—e taught them as one having Authority and not as the Scribes Of which Sermon this Evangelist doth give us the largest account taking up the 5 6 and 7. chap. of this Gospel The substance of this Sermon is to discover what blessed ones are and what what blessed ones ought to do First What blessed ones are chap. 5. 3 to the 13. viz. Poor The puâ—port of Christ's Sermon on the Mount in spirit true mourners meekned ones such as do hunger and thirst after righteousness merciful pure in heart peace-makers though by the world they are accounted troublers and sowers of sedition and upon that account not fit to live yet by Christ they are known and judged to be the children of peace Now our Lord Jesus whom God sent into the World to bless his people * doth here declare the persons thus qualified to be blessed Acts 3. ult persons Though we are to take notice that these qualifications are not laid down as the causes of blessedness which is alone the eternal love of God in Christ but as the properties of such as are so blessed And then finally our Lord Christ doth declare these blessed ones to be the objects of the wickeds hatred and envy and that notwithstanding they are so yet he doth for the comfort and establishment of all his declare the persons so qualified as before †Those that are not so qualâ—fied whatsoever they may suffer for the profession of Religion yeâ— they are not blessed to be never the less blessed and happy at present and as for their future state it will be so much the more glorious by how much the more of persecution they have undergone in this world above others The other part of this Sermon is to shew what blessed ones ought to do And for this in general he teacheth that they being the Salt of the Earth should labour to season others walking in each part of their conversation so as that wicked ungodly men seeing their good works might glorifie their Father * Matth. 5. 6 which is in Heaven But before he descends into particulars he doth endeavour to establish his Disciples in this perswasion that he came not to destroy the Law to derogate from the Divine Authority thereof to cause any part of it to be judged false and unprofitable oâ— to release his people from obedience to the Moral Law which he chiefly intends in this place as appears by the following verses Christ came to 〈◊〉 the Law but he came to fulfil it that is 1. To answer all those shadows and representations of him exhibited in the Old-Testament and also to accomplish whatsoever was foretold of him by the holy Prophets 2dly To fulfil it that is to give a perfect and compleat obedience to every tittle and Iota of the Law in the stead and room of the poor
condemned sinner which obedience being imputed to the soul as it is to every true believer the soul comes to have as legal a right to glory as if he had fulfilled it in his own person 3dly To fulfil it that is to enable his people by his Grace and Spirit to obey God acceptably doing that which is well-pleasing in his sight yea to fulfil the Law in desire and affection for love is the fulfilling of the Law though they cannot do it in an absolute perfection in this life A true Christian so far as he is sanctified in desire and will doth keep the whole Law Nay further our Lord Christ is so far from giving them a discharge as to their obedience that he telleth them if their righteousness did not exceed the righteousness of the Scribes and Pharisees Matth. 5. 2â— they could in no wise enter into the Kingdom of Heaven * could not be Members of the true Gospel-Church here on earth or ever enter into the fellowship of the Saints in that eternal glory above Now by this more exceeding righteousness I humbly conceive in this place is meant none other then the inherent righteousness of the Saints that every one who will be the Disciple must in his obedience to God exceed the Scribes and Pharisees And accordingly the obedience of every true Christian doth exceed theirs and that in these two things viz. Sincerity and universality their 's being first hypocritical minding the outside onely and not regarding the heart and then partial being zealous for some small matters and neglecting the more weighty matters of the Law The Lord Christ having spoken thus in general descends into particulars and doth in the first place make a spiritual Exposition of the several Precepts of the Moral Law worthy of every Christians serious consideration Chap. 5. 21. to the end In the 6th Chapter he proceedeth to lay down several rules in several cases as first about giving of Alms 2dly About Prayer under which head he condemns the practice of the Pharisees We should not make private prayers in a place of publike Worship who did love to pray standing in the Synagogues and in the corners of the streets that they might be seen of men And notwithanding Christ doth here condemn this practice require his people not to be like unto them but contrariwise to make their private prayers in a private secret place Yet how do persons superstitiously and wickedly follow their example making their private peayers in the places of publike Worship Persons that it may be are wholly strangers to private prayers at home yet when they come to the place of publike Worship after they have bowed towards the East where usually the Altar stood then down upon their knees to their private devotion yea though it be in the time of publike Worship when the Minister is either speaking to God or from God I have often told you that this praying for a blessing upon the Word preacht should be done at home in your Families and Closets before you come to the publike And then under this head our Lord Christ doth also forbid vain repetitions as if we thought that God would hear us for our much speaking and often repeating the same thing 3dly He giveth rules about fasting And 4thly about laying up of Treasure in Heaven 5thly About keeping the Understanding that leading faculty of the soul clear and single And 6thly About the management of our affections as to the world and all the concernments thereof All this is contained in the sixth Chapter In the 7th Chap our Lord Christ doth first forbid rash and unscriptural judgement wherewith we are apt to judge others Against rash judgement Such a judging of others as hath nothing of love and compassion in it but proceedeth from pride malice suspition c. Not but that there is a Scripture-judgement to be made of How we may judge others mens persons and actions We may judge such as profess the Name of Christ and walk according to the rule of his Word in the general course of their conversation to be in a state of grace And though many of these prove hypocrites yet we sin not in our judgement since we are to judge persons by that which visibly doth appear It 's true God judgeth the life and actions by the heart and inward principle but we must judge the heart and inward principle by the life and outward action Thus Simon was judged Acts 8. 13. to the 25. to have believed and thereupon was baptized and yet soon discovered himself after such a manner as that Peter doth positively declare him for the present to be in the gall of bitterness and bond of iniquity According to this rule doth the Apostle Paul make his judgement of those to whom he writes to be Saints and sanctified in Christ Jesus c. Rom 1. 7. 1 Cor. 1. 2. with many other parallel Scriptures whereby the Apostle doth not pass an absolute and final judgement of the blessedness of their everlasting state but it is onely a judgement proceeding from charity regulated by the Scripture And then on the other hand we may judge such persons as do live in a continual omission of known and confessed duties such as hearing the Word preach't prayer reading the Scriptures c. that have nothing of God or his fear in their Families neither mind it we may judge such to be in as wretched an estate as any Heathen in the World such Families being reckoâ—ed among the Families of the Heathen in that Prophetical prayer of Jeremiah chap. 10. 25. Pour out thy fury upon the Heathen and upon the Families that call not upon thy Name How many such Families are there in this poor Island notwithstanding that preaching and light that hath been of late years People that do live like Heathens and Atheists that eat their food like the Beasts not minding that God that spreads their Tables and filleth their Cups for them that in their lyings down and risings up goings forth and comings in regard not the Lord whose love and mercy it is that gave them a being and that loadeth them with daily mercy And yet how enraged even are such persons as these if you deny unto them the Name of Christians Are not many of these ready to pull out the throat of their Minister to suck his blood or at least to manifest a spirit of irreconcilable hatred and enmity against him in case he shall deny to give forth the blood of Christ in the Supper unto them and deal by them as if they were the best Saints under Heaven We may also judge persons of a debauched life and conversation that live wallowing in the very Cinques of sin as Swearing Drunkenness Uncleanness Idolatry c. to be in the gall of bitterness and bond of iniquity to be in a state of wrath and condemnation John 3. ult He that believeth not the wrath of God abideth on
the way that leadeth to everlasting ruine is a broad easie way The second thing to be spoken to in the handling of which The 2d doct That the way to Heaven is a strait narrow way we shall but hint things is That the way to glory and everlasting blessedness is astrait narrow way I shall for the dispatch of this endeavour to make a two-fold discovery and that in a very summary viz. 1. What the way to true blessedness is 2. What the reason is it 's so straight and narrow For the solution of the first I shall onely give you this general What the way to blessedness is answer That it is the way of Faith in Christ and Obedience to Christ Of faith in Christ whereby the soul goeth out of its self and resteth alone upon the free-grace of God in Christ for salvation Of obedience whereby the soul receiving Christ as a Lord and King is made willing to subject to all his Commandments desiring to own and obey in the strength of God whatever it finds to have the stamp of his Authority upon it These two Faith and Obedience taken in conjunction are paths that will undoubtedly lead to everlasting glory Indeed that faith that is without obedience is a dead faith Jam. 2 And on the other hand that obedience that is without faith is unacceptable Heb. 11. 6. But in what soul soever there is such a faith as doth produce obedience and such an obedience as is the fruit of true faith that soul is blest at present and shall be blest unto Eternity And this is all I shall say in answer to the first query The second follows What it is that maketh Heavens way so strait 2dly The second thing to be discovered is What it is that maketh the way to glory so streight and narrow Ans It ariseth not from any thing in the way it self for all the wayes of Wisdom are wayes of pleasantness and all her paths are peace * Prov. 3. 19 Christ's yoke it is easie and his burthen light †Matt. 11. And his commands they are not grievous * 1 Iohn 5. 3. But from that contrariety and opposition that there is not onely in the unconverted but also in the unregenerated part of those that are converted against those terms which Christ hath propounded for all those that will be his Disciples to submit unto The sinner would embrace Christ gladly so he might have him upon his own terms but now all those that do expect benefit by Christ they must Christ his terms submit to those terms that Christ hath proposed which terms are expressed Luke 9. 23. And he said to them all If any man will come after me let him 1. Deny himself 2. Take up his Cross daily 3. And follow me Now these terms being so contrary to flesh and blood hence it is that it is so hard a matter to be a true Disciple of Christ I shall therefore for the further clearing of this discovery speak something touching each of these terms proposed by Christ And About self-denial 1. For that of self-denial I shall 1. Give you a more general description of it And 2. Shall shew you more particularly what it is that Christ doth call the sinner to deny Take the general description thus Self-denial is a gracious Self-denial described work of the Spirit of God enabling the soul by Faith so to behold the glory and excellency of Christ as to deny its self and all self-concernments as they are either compared to Christ or else come in competition with Christ I shall not stand to open the parts of this Description for What Christ callâ—th the sinner to deny that would take up too much time and also encrease the number of sheets above my intent but shall according to promise shew you in a few particulars what it is that Christ calls the sinner to deny And 1. He calls him to deny all ungodliness and worldly lust to 1. Sin part with every sin yea even such sins that may be as a right eye or a right hand Matth. 5. 29. Tit. 2. 12 14. There must be forsaking of all sin as to the love of it and delight in it A wicked man may for base ends refrain sin and yet love it and a good man may commit sin and yet hate it But note here it 's not the presence of sin so much as the love of sin that damns the soul 2dly He calls the soul to deny all natural and acquired parto 2 Natural and acquired parts as a meek well-tempered nature an humble lowly carriage good education school-learning c. These things are not so to be denyed as 1. not to bless God for them And 2dly not to improve them but they are so to be denyed as that we should not look upon our selves to be ever the more deserving the love and favour of God because of these endowments And 2dly That we should not rest in these qualifications placing our happiness in them and not coming to Christ in whom alone is true perfection 1 Cor. 1. 21 The world by Wisdom knew not God The learned of the Jews and Greeks were too wise to close with Christ and to hearken to the foolish preaching of the Gospel And therefore the Apostle saith Cap. 3. ver 18. He that would be wise he must become a fool The onely way to obtain spiritual Wisdom is to deny our natural and acquired parts and sâ—o know our selves to be fools 3 All Religious performances 3dly We are called to deny all our Religious performances uch as preaching hearing praying c. to deny all in point of Justification from the guilt of sin and acceptation into Gods favour Isa 64. 6. Phil. 3. 7 8 9 We are to perform religious duties with that care and diligence as if we were to obtain eternal life by our works and yet on the other hand we are to rest upon the free grace of God in Christ for salvation as if we had never done one good work never performed one good duty 4thly All Ordinances and external priviledges are also to be 4 Ordinances priviledges denyed Amos 6. 1. Wo to them that are at ease not in Sodom but in Sion It 's a great mercy to enjoy Ordinances they are of great advantage to a people * Rom. 3 but if thou dost rest in bare Ordinances without the enjoyment of the God of Ordinances they 'l leave thee short of heaven at last as they did the foolish Virgins Math. 25. See also Math. 7. 22 23. Ordinances are but as the Casement through which the light doth shine as the Dish in which the Meat is brought as the Pipe through which the Water doth run Now can you imagine that a man that is not blinde can be content with a Casement without Light or a Hungry man with a Dish wherein is no meat or a Thirsty man with a
bearing of the image of the Cross is a place of great honor among the Papists who do greatly adore and reverence the same And so also they do the Sign of the Cross giving the Signe no less honor then the Image but herein they are certainly as Paul said of the Athenians too superstitious there being no rule in the Word of God for such Adoration 2. Christ in propounding this term doth as it seemeth to me secretly inhibite his people the making creating a Cross to themselves As wicked men are apt to say Peace Peace when there is no Peace so Gods own people are apt to fear when no fear is and to create trouble and sorrow to themselves For the Devil if he can't intice the soul from the waies of God then will he endeavour to discourage it by perswading it that there is a Lion in the way That it will never be able to hold out and hold on in heavens way there is such vallies of death and mountains of difficulties to pass thorow go over Now though Christ would have the Soul to persevere in his commands whatever the difficulty be he meets withall yet he would not have it give heed to such amazing and perplexing suggestions but by faith to live above them And thus by way of Negation For the Affirmative I shall answer it in these four particulars 2. Affirmatively To take up the Cross is 1. For the Soul deliberately after serious debates in the heart about this matter to resolve in the strength of God to hold on in heavens-way let what will come Disgrace Poverty Imprisonment Fire and Fagot c. with Job to resolve Though he kill mee yet I 'le trust him * Iob 13. 15. A Hypocrite may resolve high but his resolves are usually sudden and passionate resolves and so come to little but now a Christians resolves when he acts like himself are deliberate and sincere resolves depending not upon his own but the strength of God and these resolves hold and though a Christian that hath so resolved may live and dye in a calm season and suffer little comparatively yet God who knoweth the heart accepteth the will for the deed and taketh it as kindely as if he had suffered abundantly more for his name and glory 2. It is to acquiesce in Gods pleasure to have our wills resolved into the will of God quietly to submit under all his dispensations and providences though seemingly they may contradict his promises and our expectations with the Church Micah 7. 9 to resolve the bearing his indignation untill he plead our cause c. That soul doth truly rightly bear his Cross that doth quietly submit himself to God under all afflictions being in Davids sense dumb not opening his mouth because it is the Lords doings * Psal 39. 9. 3. To take up this Cross is to do it cheerfully to do it upon choice for so Christ propoundeth this term that whosoever will choose him to be his Lord and Saviour must choose the Cross also will choose to reign with him must also choose to suffer with him A hypocrite may suffer much upon the account of Religion but he suffers not upon choice could he preserve his name or bring about some such sinister end he would never suffer his suffering for truth is not out of love to truth but upon some other base and low account But now Moses he suffered much and that upon choice he chose rather to suffer with Gods people then to enjoy sinfull pleasures * Heb. 11. 25. Christs yoke is not put on per force we are to take his yoke and burthen upon us Math. 11. 4. The last particular which acquainteth us rather with the manner then the matter of the duty is that to take up this Cross is to persevere to hold out to the end He must deny himself and take up his Cross daily We must not be weary of suffering for Christ or Truth but after we have suffered reproach and scorn then we must be willing to suffer confiscation of Goods after that Imprisonment and after that Banishment and after that cruel Death Math. 10. 22. And ye shall be hated of all men for my Names sake but he that endureth to the end shall be saved And thus I have dispatched the second term viz. The taking up the Cross The third and last is to follow Christ Now we are to follow We are to follow Christ Christ 1. In his Commands 2. Examples and 3. Providences 1. In his Commands to follow Christ is to obey him 1. In his Commands Joh. 10. 4 5 27. The true Sheep follow the true Shepherd and will not follow strangers that is they hear and obey the voice of Christ and his onely they will not hear neither obey the voice of Strangers In this term is required then that the soul do heartily and sincerely own Christ for it's Lord and Kâ—ng to be ruled and governed by him owning him alone for the Lord of it's conscience and obeying him at leâ—st in desire and affection in all his commands so farr as they are revealed and discovered unto the soul 2. We are to follow Christ in his Examples Christ was 2. In his Examples not in all things our Example for some things he did by the power of his God-head and therein he was not an Example to us and something he did as Mediator viz. satisfie his Fathers wrath and purchase eternal life for his people and herein he was not an Example Heb. 1. 3. When he had by himself purged our sins sate down on the right hand of the Majesty on high but in that holiness and righteousness that did appear in him therein he was our Example Math. 11. 29. Learn of me What is it we should learn Not to raise the Dead open the eyes of the Blinde c. but to be meek and lowly Every true Christian was predestinated to be conformable to this Pattern Rom. 8. 29. and called unto it 1 Pet. 2. 21 22 23. For even hereunto were ye called because Christ also suffered for us leaving us an example that we should follow his steps Who did no sin c. And therefore Whosoever saith he abideth in him ought himself so to walk even as he walked 1 Joh. 2. 6. A true Christian is then to take Christ for its great high Example to consider how Christ carried it first with respect to the world and all the enjoyments thereof how he debased and humbled himself and then secondly how he carryed it with respect to Satan when under his temptations how he defended Satan not with this or that notion nor yet with this or that experience but with a scriptum est Math. 4. It is written The sword of the Spirit is the best Weapon to fight the Devil with And then thirdly how Christ carried it towards men both Saints and Sinners how loving and meek and graciously disposed he was to
all and finally how he carried it towards his Father how he obeyed how zealously how chearfully how exactly he did not onely do what was commanded but as it was commanded Joh 14. ult how fully fulfilling all righteousness Mat. 3. 15. how constantly he began in the morning of his age Luke 2. 42 to the 50. and continued until he had finished his whole work And then how he believed and how he prayed and lastly how he carried it under sufferings when upon the Cross in that great torment he crieth not out Oh my hands or my sides but Oh my God my God why hast thou forsaken me The withdrawings of God was more to him then all his sufferings Now in such things as these is the Christian to write after this pattern to walk according as he is able even as Christ walked 3. We are to follow Christ in his Providences To follow 3. In his Providence Rev. 14 4. the Lamb whithersoever he goeth Now we may be said to follow Christ in his Providences when we do 1. Acknowledge God in them see and acknowledge the hand of God in all providential dispensations and 2. Quietly submit to God's hand and not with that wicked man to say This evil is of the Lord why should I wait any longer upon him But 2 Kings 6. 33. how cross soever Providences may be even to the promise of God yet to rest upon the faithfulness of him that hath promised and to believe that God will most certainly make good all that he hath spoken concerning the glory of his Sons Kingdom And lastly then do we follow Christ in his Providences when we do hear and obey the call of Providence Now the call of Providence is not always the same somtimes it calls for Thanksgiving somtimes for Humiliation sometimes for doing and sometimes for suffering somtimes to bear a testimony to one Truth and Way of Christ and sometimes to another So that then do we follow Chrâ—st in his Providence when we do hear understand and obey the voice of Providence doing that which the present Providence of God doth call for Thus have I briefly shewed what those terms are that Christ hath propounded to all that will be his Disciples Whereby you may see the reason why it is that so few walk in the way of life It 's because they cannot stoop to these terms Naturally men are engaged to their lusts and their own ways and these they will serve and follow though they venture the loss of their souls by it And hence it is also that God's own people find it so hard a matter to keep close with God the reason is from that averseness that is in the unregenerate part unto Christ's commands So that although the soul hath freely and heartily closed with Christ upon his own terms yet oft times when it comes to the trial it 's forced to cry out with Paul that to will is present Rom. 7. 18. * The Lord knows my heart is right with him but how to obey how to pass over this difficulty how to perform this duty how to take up this cross c. I cannot tell I have now finished what I shall say to the Doctrinal part of both propositions viz. 1. That the way to destruction is broad and easie And 2dly That the way to happiness is straight and narrow I shall winde up the whole with four vvords of application 1. It may serve by vvay of Information to inform us of The Use 1. Of Information the great reason vvhy so many that do profess the Name of Christ fall from their profession The reason is because they did never cordially and heartily receive Christ upon the terms before-mentioned took not up their profession out of love to Christ but upon some other base and lovv account and in the midst of all their profession had their hearts engaged to one cursed lust or other vvhich they could not deny for Christ And mind this that that profession vvhich is Note taken up in hypocrisie a thousand to one but it ends in apostacy as every you vvould persevere in Heavens vvay labour to be sincere and upright vvith God The second Use is of Caution and that in two respects 2. Of Cautioâ— 1. Take heed of walking securely in any path upon this account that the most walk in it since you see that the most of the world walk in the broad way that leadeth to destruction To do as the most do is to damn your souls to trifle away your day of grace until your glass be run and your sun be set and everlasting flames about your ears Say not that this or that way of worship is most acceptable to God because it is accepted and approved of by the most of men for that way of worship which God requires that is a spiritual worship is not known by or beloved of the most of the sons and daughters of Adam 2. Take heed of disowning the way of Christ because of the paucity of those that walk therein This was that which made the Sodomites to despise Lot and his counsel Gen. 19. 9. This one fellow say they came in to sojourn amongst us and he will needs be a Judge If there had been hundreds of Lot's mind haply they would have been more ready to have enclined but he being alone they looked upon him as an odd fellow one that was brain-sick that had a Fanatick spirit and therefore regarded not what he spake God's people they are a very smal remnant as a lodge in a Garden of Cucumbers there is no cluster in them as the gleanings after the Vintage is over * It may be here and there but Isa 1 8 9 Mic. 7. 1 one in a great family that doth own the way of Christ and and that it may be a child or a poor servant A few in a parish and they it may be the poorer sort and hereupon the men of the world do despise and trample upon the holy ways of Christ Persons in matters of Religion do generally resolve to do as the most and greatest of men do though they suffer everlastingly for it As you love your souls take heed of stumbling at this stumbling-stone The third use is of trial If the way to destruction be broad A use of trial and the way to life narrow then it concerns every one thus to reason with his soul O my soul in which of these two paths dost thou walk Art thou bound for Heaven or Hell What will become of thee when thou shalt leave this house of clay Arguments to enforce examination and lanch forth into the great Ocean of Eternity How will it fare with thee in the other world Consider of the concernment of this duty in these four particulars Arg. 1 In one of these two paths do all the Sons and Daughters of Adam walk There are but two estates in that Eternity that is before thee the one
will I now entertain you in my glory Then will be fulfilled that Revel 22. 11. He that is unjust let him be unjust still and he that is filthy let him be filthy still c. After this time preaching will cease and the strivings of the blessed Spirit will cease and all hopes of salvation will cease for ever Oh! therefore strike while the Iron is hot while Grace is profered accept iâ— while the Spirit strives with thee yield unto him suffer thy self to be overcome by the Spirit in a way of Mercy or else God will overcome thee in a way of Wrath and Indignation The concernment of the soul is made a by-business with the most in the world and is taken care for in the last place Most do by their souls as it hath been formerly said of the Courtiers that they do all things late rise late and dine late and go to bed late and that which is worst of all they usually repent late It was my observation in the Countrey that it was rare to have prayers desired for the Sick or any counsel desired from the Minister to the Sick till all hopes of life was even gone So that generally if publick prayers were desired or the Minister sent for you might conclude nothing but death was expected Take heed of thus deferring repentance for consider that though true repentance be never too late yet late repentance is seldom true Christ saved one at the last hour as the Thief upon the Cross that none might despair and it was but one that so none might presume 3. Consider that the day of Grace may be over with Note thee before thy life is ended God doth often in judgment give men up to hardness of heart and blindeness of minde that in seeing they might see and not perceive and in hearing they might hear and not understand c. After that persons have withstood a powerfull Ministry it may be ten twenty thirty or fourty yeares and in this time the Spirit hath strove with them and perswaded them times without number to close with Christ and forsake sin and could never prevail upon them then doth God judicially give them up to their own hearts lusts commands his Spirit to strive no more with them and giveth a Commission to the Devil to take them for his own and to seal them up unto the day of wrath Consider a little what a dreadfull Judgment this is for first it is a spiritual Judgment Now the spirituality of this Judgment consists in these three particulars 1. In that it is upon the spiritual part of man it is to have the heart fatned the minde blinded the conscience seared c. Isai 6. 9 10. Math. 13. 14 15. Mark 4. 12. John 12. 40. Acts 18. 26 27. Rom. 11. 8. 1 Tim. â— 2. 2. In that it is executed by a Spirit designed and commissioned for that work 2 Cor. 4. 3 4. It is the great work of Satan to harden and blind the hearts of such as do slight and oppose Christ 3dly In that it is with respect to spiritual blessings lest they should see and understand and believe and lest the light of the glorious Gospel should shine upon them and they should be converted and healed This judgment it is to this end that those who before would not see now may not see that those who before opposed and shut out the light may now for ever be rendered uncapable of understanding Gospel-Mysteries that the light of the glorious Gospel may never break in upon their hearts So that a soul under this judgement is not capable of receiving any benefit by the means of Grace be it never so powerful and glorious And therefore Christ saith not Luke 19. 42. but now they are taken from thine eyes for at this time they had Christ's Ministry among them and afterwards the Ministry of the Apostles but saith Christ Now they are hid from thine eyes So that persons judicially hardened are under the power of such darkness that though the Gospel be preacht to them yet it 's hid from them and becomes not the savour of life to life but the savour of death to death 2dly This Judgement is irrevocable The soul is lost for ever it 's impossible to renew him unto Repentance there remains now no more sacrifice for sin Heb. 6. 6. 10. 26 27. 3dly To compleat the dread of this Judgement consider that the soul is here struck insensibly mortally wounded and knows it not This we may see in Esau who though he was much tormented that his brother Jacob should circumvent him yet could find no place for repentance no place wherein to change his mind Heb. 12. 17. The man had the plague at his heart was given up to a reprobate sence but this he knows not he bewails not We feel the smart of outward Judgments and they often do us good but this giveth a deadly wound and is not felt This stroke makes persons that before would melt under a Sermon and be moved by counsel and reproof to be Sermon and Counsel-proof make them able to defend themselves against all Assaults that shall be made against them If this be so then it concerns you to make out after Christ while there are any movings and stirrings upon your spirit left you be given up to this dreadful Judgement There are three bad Companions upon a dying bed 1. Good counsel refused 2. Vows and Promises not performed And 3. Strong Conviction rejected and not obeyed Thus much by way of Argument Object It 's possible some may here object That it 's in vain for them to seek since Christ saith Luke 13. 24. That many of those that seek shall not be able to enter in Ans The great reason why the most wil fall short is because they can't submit to the terms afore-mentioned they can't with that Merchant Matt. 13. 46. part with all for the purchase of the Pearl Quest What then may I do to bring my heart to submit to those terms Ans 1. Study the worth and excellency of thy precious and immortal Spirit It would be but a bad bargain though thou shouldst gain the whole world if thou shouldst lose thy soul Job 27 8. Mark 8. 36 37. This well studyed would soon make thee willing to deny all to forsake all so thou might'st save thy soul 2dly Consider that the design of the Devil and sin is to undo thee for ever for Lust when it is conceived bringeth forth sin and sin when it is perfected will most certainly bring forth death Jam. 1. 15. 3dly And chiefly Study the worth and excellency of Christ What ever thou deniest for Christ thou wilt find it abundantly made up in him If Riches durable Riches are with him Prov. 8. 18. If Honor All that believe in him are made Sons and Heirs and that of a Kingdom Joh. 1. 12 Rom. 8. 15 16 17. Gal. 3. 26. Joh. 17. 22. If Pleasures At his right hand are pleasures for evermore Psal 16. ult If the rags of thine own righteousnes he wil become the Lord thy Righteousness Jer. 23. 6. If thine own wisdom In him are hid the treasures of Wisdom and Knowledge Col. 2. 3. Hadst thou but a sight of Christs glory a tast of his goodness thou wouldst be willing to part with all other things so thou mightest but enjoy him My last word is to such as have engaged in Heavens way in the strait path My Exhortation to you is that you would hold on your way and persevere unto the end Though your troubles should be great and your Friends few yet know that you are in a blessed path and that your end will be peace Let not therefore vain Worldlings baffle you out of your Religion let neither the frowns for smiles of men cause you to decline the wayes of God and walk in any accursed path I 'le propose two Scriptures for your consideration and so conclude one is Heb. 10. 38. Now the Just shall live by faith and hee 'l make a good living on it but if any man draw back my soul shall have no pleasure in him The other is Mark 8. 38. compared with Mat. 10 32 33. and Luke 12. 8 9. where our Lord saith That whosoever shall confess him before men him will he confess before his Father and his holy Angels but whosoever shall deny him be the Generation wherein he liveth never so adulterous and wicked never so full of malignity and cruelty him will he deny when he shall come in his own glory and in the glory of his Father and in the glory of his holy Angels The good Lord cause the rain of his blessing to fall upon these Lines Amen and Amen FINIS