Godly Fear, Application · Part 5 · Direction 3

Godly Fear · Application · Part 5 · Direction 3

p. 305Direct. 3. Fear and follow after. This Direction will concern,

The Ʋnbelievers.

The Believers.

p. 306(1.) For Ʋnbelievers, who are yet void of the Grace of God, my word to them ſhall be this; Follow after true and ſaving Grace, in fear of falling ſhort of it. Heb. 12.15. Looking diligently, leaſt any man fail of the Grace of God. This Direction hath been in part prevented, in what hath been ſaid in the two former: our ſeeking to get into Chriſt, and to get out of a ſtate of ſin, is the ſame in effect as to ſeek after Grace. What I ſhall adde to what hath been ſaid, ſhall be onelyonly theſe two words.

1. Let your aim be at Sincerity, and be ſure you take not up with any thing that's ſhort of it. This, I take it, may fairly be accounted the ſence of that counſel of Solomon, Prov. 23.23. Buy the Truth. The words may as well be rendred, Buy Truth, or Sincerity; get an upright heart, whatever it coſt you.

Truth is ſometimes taken objectively, for the Doctrine of Truth; the true Doctrine of Godlineſs. Sometimes it's taken ſubjectively for Sincerity and Integrity, that Truth in the inward parts, which God loveth, Pſal. 51.6. Both may be here intended, but eſpecially the latter. It is pernicious and dangerous to fall ſhort of either, but eſpecially of the laſt. To be falſe to our Religion, is more dangerous of the two, than to be of a falſe Religion. An hypocritical Chriſtian is in a worſe caſe than an honeſt Infidel; there is more hope of ſome conſcientious Papiſts, than of licentious Proteſtants.

Buy Truth. Whatever you miſs of, whatever it coſts you, get Sincerity and Uprightneſs. To p. 307buy it, here notes, 1. To make it our own. Make Religion your own; not only by getting a right Notion of it, a clear underſtanding, wherein the ſincerity of Godlineſs lies, nor barely by holding the truth, and owning it in a bold profeſſion, (there are that hold the truth in unrighteouſneſs) but by getting it formed and engraven upon your hearts, and ſubjecting all your powers to the Authority and Government of it; not only holding the Truth, but ſuffering the Truth to take hold of you, and to form you into its own image. This is to make Religion our own. 2. To buy, notes, to make it our own by way of Exchange, by parting with, and doing away whatſoever is inconſiſtent with it.

Buy ſincerity whatever it coſt you; it may coſt you much ere you can get it. It muſt be bought, though not by a price; a price you have not to give; all that you have is not of that value to be a price for Grace. But though you have nothing to buy it with as a Price, yet you have ſomething to part with as a Condition, without which you cannot obtain; all that you have muſt go for it, Luk. 14.33.

I have ſpoken much already, to ſhew you wherein Sincerity ſtands; ſtudy well thoſe marks I have laid down, for Chriſtians to prove themſelves by, and then propoſe it to your ſelves, never to give over till you are gotten up to that ſpirit and life of Godlineſs, that will abide the trial of thoſe marks: Reſolve to purſue it to the utmoſt, whatever it may coſt thee. If thine Eſtate muſt go for it, let it go; better be poor than ungracious: if thou muſt loſe thy Friends, bid farewell p. 308to them all; better be an Abject than an Hypocrite: if thy Name and reputation muſt go, let it go; better be a Reproach than a Reprobate: if thy ſloth and beloved eaſe muſt go, and it will coſt thee labour and pains, as certainly it will; buckle to thy work, better Labour than eternal Poverty. Stick at no terms, whatever the Lord impoſes, ſubmit to it. Let me have Grace Lord, and let it ſtand me in whatever thou pleaſeſt. Take from me what thou wilt, impoſe on me what thou wilt, only help me to bear and perform, and I am content, ſo that I may be partaker of that Grace which accompanies Salvation.

Friends, let me again beſeech and exhort you, thus reſolvedly to follow on after ſincerity and ſoundneſs, and beware you do not conclude you have obtained before you have, and ſo fall ſhort at laſt. Once more let me remember you of what I have already told you, There are preparations for Grace which are not Grace, there are Images of Grace which are not Grace, there is ſomething like Faith and like Repentance, which are not the ſame.

Have you ſet out after Chriſt? hath the Lord awakened any of your Souls? is the ſleeping Devil rouz'd, and hath he rais'd ſuch ſtorms as he ſometimes does at his caſting out? Doth Conſcience ſtirre? hath it worried thee out of thine old ſleep and ſecurity? Hath the great Shepherd ſent forth his dogs, thy fears, after thee, to fetch thee in? and is thy Soul now in motion towards Chriſt? art thou put upon praying, and hearing, and conſidering thy wayes, and attempting p. 309an amendment? Haſt thou thus ſet out after the Lord? O take heed thou take not up thy reſt here, follow on till thou obtain.

Friends, 'tis great pity, that any of you ſhould come ſo far, and yet not come thorough, but periſh in the way. Take encouragement from what is already done, but take not up your ſtand here: count not this all, and yet do not count it nothing. Man, be of good courage, the Lord who hath brought thee hitherto, hath therein ſaid to thee, as to that Scribe, Mark 12.34. Thou art not far from the Kingdom of God. O thank God for that word; the next word may be, The Kingdom of God is within thee. What within a ſtep of Chriſt? O take courage and put on, one ſtroke further, and thou haſt ſhot the gulf; a little more Prayer, a little more Labour, and the work may be done. Follow on after the Lord, and hope in God; behold how he cometh, leaping over the Mountains; behold the Father of this poor Prodigal, running to meet his returning Son. The Sun of Righteouſneſs, (behold) is even riſing upon thee; O ſhall the Sun go back, or ſtand ſtill? Cry to the Lord, Ariſe, ſhine upon this dark and benighted Soul, bring in that light of Life, which is already dawning upon me. O let not Sin and the World, now thou art gotten ſo near, pull thee back or hold thee at the door. Come on, come on poor Soul, the ſalvation of God is near, even ready to be revealed upon thee, the Lord ſtands waiting to be gracious to thee. Whileſt thou canſt not ſay, I have already attained, follow after, and thou ſhalt attain, and apprehend, and be apprehended of Chriſt; I will not ſay as Moſes, p. 310Stand ſtill, but go on, and thou ſhalt ſee the ſalvation of God.

But yet, as there is hope, ſo there is alſo hazard; thou art ſtill between hope and fear, let both joyn together, and force out thy ſtronger cryes, When Lord? when Lord? I ſee thou haſt dealt graciouſly by others, now one's brought in, then another, but my Soul ſtill ſticks; though ſomething be done, yet how little is it? wo is mē, I am but as a Cake half bak'd, half perſwaded, half reſolved; O when ſhall this almoſt come up to altogether? Shall this be the day, when it ſhall be ſaid, Salvation is come into this heart? O come Lord, when ſo many be taken, let not me be left; when ſo many be brought home, let not me be left at half-way; though I have been ſo long a coming towards thee, I doubt I am not yet come to thee; though I be come to thy door, do I not hitherto ſtand without? Lord take me in, Lord take me in, make me one of thy Diſciples, an Iſraelite indeed, in whom there is no guile.

Cry thus, lift up each one his Soul, and beg this Grace of the God of Grace. Beg and believe, believe and hope, hope and run, and wait for the Salvation of the Lord; but pray in fear, run in fear, wait in fear, leſt after all this, you ſhould fall ſhort of the Grace of God. Heb. 4.1. Let us therefore fear, leſt a Promiſe being left us, of entring into his reſt, any of you ſhould ſeem to come ſhort of it.

2. Take encouragement to ſeek Grace from the Promiſe of obtaining. Matth. 7.7. Ask, and it ſhall be given you, ſeek and ye ſhall find, knock p. 311and it ſhall be opened to you; for every one that asketh receiveth, &c. Jam. 1.5. If any of you lack Wiſdom, let him ask it of God, who gives to all men liberally, and upbraideth not, and it ſhall be given him. If any man lack Grace, let him ask it; he that will not be a Beggar ſhall ever be poor. Let him ask, and it ſhall be given him; it is not to be had without asking, and it is to be had for the asking. There are four eſpecial Encouragements in this Promiſe.

1. The Lord [giveth] He is not like to him that ſets up himſelf above God, Antichriſt, who Sells all he has; God giveth, you ſhall have it freely, without money and without price, Iſa. 55.1.

2. [To all men] to any man that asks, and asks aright, to the worſt as well as the beſt. Thoſe that need it moſt, if they be duely ſenſible of their need, are moſt like to ſpeed; the emptieſt Veſſels are thoſe that God will fill, the fouleſt Veſſels are thoſe that God will cleanſe; he will give Grace to any (that ſeek it as they ought) to the worſt as well as the beſt.

3. [Liberally] A drop is more than thou deſerveſt, but if thou wilt, the whole Fountain ſhall be thine; thou, as poor as thou art, mayſt have Grace, and have it in abundance: theſe dry trees, theſe pining and periſhing and ſtarveling Souls, that ſit lamenting your poverty, go to God and you may all have enough; every Veſſel ſhall be filled with the water of Life.

4. [And upbraideth not] he will not upbraid any man, nor upon any account, that is a ſerious ſuitor to him. 1. He will not upbraid p. 312any man, with boldneſs or ſaucineſs. If a poor man come to a Prince, to beg any great Favour from him, what is his ordinary entertainment? What a ſaucy Fellow is here? here's a bold Begger indeed, get you gone, you are a ſaucy fellow; God will not upbraid any of you ſo, you may come boldly to the throne of Grace. 2. He will not upbraid any man with his unworthineſs; Sirrah you are a Rebel, and mine Enemy; remember how you have carried it to me; and beſides, you are ſuch a poor and inconſiderable thing, that you are never like to do me much ſervice, if I ſhould give you never ſo much; get you gone: thus men upbraid, but God will not do ſo; he hath gifts for Rebels, Grace for his Enemies, the unworthieſt among them all; he hath put them into the hands of his Son, on purpoſe to diſtribute amongſt ſuch. Pſal. 68.18. How is it Sinner, that thou haſt gotten no grace all this time? how is it that thou art not yet before the throne of Grace, a begging for it? O I am an unworthy wretch, a vile ſinner, a rebell againſt God, ſure he will not look upon ſuch a one as I; No? yes, he will look upon any one that comes, he upbraideth no man. 3. He will not upbraid any man with coming too often, or asking too much. He will not ſay as men to Beggers, Why you were here but yeſterday, my door can never be empty for you. He will not ſay, Can you not be content with a little? will not one Alms ſuffice you? God will rather ſay, why have you ſtay'd ſo long ere you came? why have I heard no ſooner? or why hear I no oftner of you?

p. 313Go Sinner, ſpeak to the Lord, for that poor graceleſs Soul of thine, beg thy pardon, ask his Grace and Mercy; knock at his door, and lye at his door, take no other anſwer but an Alms; God doth not uſe to ſend away his Beggers, that will not be deny'd, but ſooner or later he will ſurely give unto them.

(2.) For Believers, who have already obtained Grace in truth, my word to them ſhall be, Follow on towards perfection, in fear of falling back from, or walking unworthy of that Grace wherein you ſtand. Haſt thou obtained Grace? haſt thou ſo indeed? May be, now thine heart will be ready to ſay to thee, Fear not, thou art now out of danger of miſcarrying for ever, thou art paſs'd from Death to Life, and ſhalt not come into condemnation. But yet take heed, for,

1. If thou be ſo ſecure from condemnation as thou thinkeſt thou art, yet thy Fear is one of thoſe neceſſary Means by which thou muſt be preſerved from it. As the Apoſtle ſaith concerning Faith, 1 Pet. 1.5. ſo may we ſay concerning Fear, We are kept by the mighty power of God [through Fear] unto ſalvation. Conſider that Scripture, Jer. 32.40. I will put my fear into their hearts, that they ſhall not depart from me.

2. If thou be indeed ſecur'd from wrath, art thou ſecur'd from ſin alſo? Is there no fear that ſin may hurt thee, though thou ſhouldſt not die for it? Is there nothing to be feared but Hell? is there no fear but that of a Slave? If thou be a Child of God, is there no fear of diſingenuity and unworthineſs? If thou be his Servant, is p. 314there no fear of ill husbandry? if thou be his Diſciple, is there no fear of non-proficiency? He hath nothing of Chriſt, that thinks nothing is to be feared, but wrath and damnation.

Fear Sin, fear to be unworthy, unthankfull, unfruitfull, fear ſinfull decayes, and declinings, and negligences, and in that fear follow on towards perfection. Particularly,

1. Follow on the work of Mortification, in fear leſt whatſoever wound ſin hath received, it ſhould recover and get head again. Haſt thou gotten it a little under? make it as ſure as thou canſt, though thou haſt gotten over Jordan, and haſt ſet thy foot on the banks of Canaan, yet the Canaanite is ſtill in the land, and will be a briar and thorn unto thee. Thou wilt never have peace, thou wilt never proſper in the Grace of God, but according as thou proſpereſt in thy warre againſt ſin. Doſt thou ever deſign to come to any thing in Religion, and to grow up in the Grace of God? Let thine eye and thine hand be upon this adverſary, which will otherwiſe certainly keep thee down, and it may be bring thee much lower than thou art this day.

'Tis with Grace in an unmortified heart, as with poor Iſrael in Egypt, 'tis under Oppreſſion. The task-maſters were upon Iſraels backs, to keep them in bondage; they were not their own men, to do as they would, they could not go and ſerve the Lord, their tyrants would not ſuffer them: and thus it's like to be with thee. Rom. 7. When I would do good, evil is preſent with me. O theſe Egyptians have me in hold, I am ſo captivated to the Law of ſin, that I cannot p. 315do the thing that I would. What an hard ſervitude am I under? wretched man that I am, who ſhall deliver me?

OnelyOnly, betwixt oppreſſed Iſrael and this oppreſſed Iſraelite (the new Creature) there is this difference, Iſrael, by how much the more they were oppreſſed, by ſo much the more they grew and multiplyed; 'twas more than all Egypt could do to keep them barren. But Grace will never grow and fructifie under the oppreſſion of Sin; Grace oppreſſed by affliction, will proſper and grow, as Iſrael did; Chriſtians are ſeldom in ſuch a thriving ſtate as when under trouble; and that may comfort us under all the oppreſſions of men; we may be as holy under them all, we may ſerve the Lord as well, it may be, better, we may enjoy the Lord as much, it may be more, in our afflicted, than in our proſperous ſtate. But under the tyranny and uſurpation of ſin, Grace cannot thrive; 'twill hardly be kept alive whiles luſt ſo lords it over it.

When the poor Soul under this oppreſſion of luſt, groans and cryes, as poor Iſrael did, Let me goe, let me go, that I may ſerve the Lord; the fleſh poſſibly, when in a fright, (as the Egyptians did when they were ſmitten with their plagues) may ſay, Go, go and ſerve the Lord; be as holy as thou wilt, get thee up out of Egyt, get thee on towards Heaven. But then ſhortly after when the fright is over, it falls on again, and it may be, doubles the bondage. Go ſerve the Lord: To your work, ſays the fleſh; or it may be, To your play, you ſhall not go. Or if the Soul hath gotten a little more liberty than ordinary, theſe p. 316Egyptians will after it again, Iſrael can never get free, and be let alone to ſerve the Lord indeed, till the Egyptians be dead.

'Tis in vain to hold a treaty with our fleſh, to make terms and to article with it, for a larger allowance; till this enemy be dead, thy Soul will never proſper, nor go comfortably on its way. Get Egypt into the Red Sea, let thy Sin be drown'd in that Sea of Blood, the Blood of Chriſt; that's the only Ocean in which Sin will drown and die; when thou haſt it there, then that oppreſſed thing within thee will grow and increaſe mightily, when Sin is dead, then Grace will thrive.

Grace in an unmortified heart, is as a ſpark of fire in green wood, it will not burn, all the blowing it up will hardly keep it alive, the ſap and moyſture of the wood will choak it; when the ſticks are dryed, then 'twill burn. O what a flame of holy Affections, what a flame of Love and holy Deſires would break forth! what burning and ſhining Lights ſhould we be, if theſe green Faggots, our luſts, were dried up and withered? when you are dead to ſin, then you ſhall be alive unto God, Rom. 6.11.

Chriſtian, art thou nothing concern'd for that little Grace that's in thee? preſerve it, for it is thy Life; and look upon thy luſts as its Oppreſſors and Murtherers, that would ſtrangle the babe in thy womb; and never count thy ſelf ſecure, till they be dead which ſeek this child's life. Say within thine heart, I go in fear of my life, of them; there's no binding them to the Peace, or the good Behaviour, they are thy mortal p. 317Enemies, and thou canſt have no ſecurity but in their death.

But how ſhall I doe to get my ſins mortified?

Why, firſt let me ask thee, art thou ſo ſenſible of the evil of them, and the miſchiefs thou art like to ſuffer by them, that thou dareſt not let them live? Art thou ſo heartily afraid of them, that nothing leſs than their death will give thee quiet? Art thou more afraid of thy living luſts, than of the labour and the ſmart that their death will coſt thee? who would bear the cutting off of a limb, an arm or a legge, that is not ſenſible that his life is concerned in it? This mortifying work is one of the moſt painfull works of a Chriſtian; It is not ſo difficult to tell you how you ſhould do it, as to make you willing to doe it. Phyſicians ſometimes have an harder task, to perſwade to the taking of the Phyſick, than to cure the Diſeaſe when once the Patient is willing; and when no other Arguments will prevail, 'tis Fear at laſt that muſt do it. Art thou in ſuch a fear of thy Diſeaſe, that this does ſwallow up thy fear of thy remedy? Art thou for the death of ſin, how painfull ſoever it may be to thee? Why if thou art in good earneſt, then take theſe following Directions:

1. Lay the axe to the Root of ſin.

2. Put a Knife to the Throat of ſin.

3. Put a Bridle on its Jawes.

4. Set thy Foot on the Neck of ſin.

p. 3181. Lay the Axe to the root of ſin. When Chriſt appeared in the World, to cut off impenitent ſinners, it is expreſſed thus, Matth. 3.10. Now alſo is the Axe laid to the root of the tree; every tree that bringeth not forth good fruit, is hewen down. Sure enough the tree muſt down, when it is cut up at the root. What was to be done by thoſe ſinners, do thou by ſin, lay the Axe to the root. There are ſometimes ſome hopefull aſſaults made againſt ſin, which yet proſper not, becauſe the blow goes not to the root; the branches may be lopp'd, the Acts of ſin may be cut off, the Drunkard may ceaſe from his Wine, and the Adulterer from his Harlots; ſwearing and lying and oppreſſion, may be all cut down as to what appears; but ſoon after, all theſe branches and evil fruits may ſprout forth, and grow up again; the root was not touched, whatever was done upon the boughs. The heart-Adulteries, and heart drunkenneſs, the ſwearing and lying and oppreſſing heart, the root of all theſe wickedneſſes remained untouch'd. Let that inward corruption of Nature, which is the root of Actual ſin, be firſt and moſt effectually laid at. The root of ſin is to be deſtroyed,

By the Word of Chriſt.

By the Blood of Chriſt.

1. By the Word of Chriſt. Heb. 4.12. The Word of God is quick and powerfull, ſharper than any two-edged Sword, piercing even to the dividing aſunder of ſoul and ſpirit, of the joynts p. 319and marrow. It reaches to the inwards, and pierces the Entrails. Like the Lightning, it will melt the ſword in the ſcabbard, 'twill break the bones, 'twill ſlay the babe in the womb. When they heard this, they were pricked in their hearts, Act. 2.37. Friends, do not open the Ear only, but open the Breaſt to the Word, ſet the point of this Sword to the very heart of your ſins, and count not that it hath done its work, whatever ſlaughter it hath made of your ſins without, till the Soul of them, the inward pravity of your Natures, and the inward luſts immediately iſſuing thence, have received their mortal wound.

2. By the Blood or Death of Chriſt, Rom. 6.6. Our old man is crucified with him. Ay, that's it that muſt do it; 'tis Chriſt crucified that muſt crucifie ſin.

We read Mark 5.29. of a Woman, that had been many years afflicted with an iſſue of Blood, who by the influence of Chriſt, through the touch of his hemme, had the fountain of her blood dried up, and ſo her bloody iſſue cured. The irruptions and breakings forth of luſt into action, are as ſo many Iſſues of blood running upon us; the workings of pride, the workings of Covetouſneſs, ſenſuality, and the like, are a filthy fluxe, ſo many unclean iſſues, or running ſores upon us. Thoſe that ſport themſelves with their ſins, are as men that make a ſport of their filthy ulcers and unclean diſeaſes.

Now the way of cure of theſe unclean iſſues, may be illuſtrated from that Scripture. There are three things to be noted in the cure of that woman.

p. 3201. The bloody Iſſue was cured by the drying up the Fountain of her blood. Theſe filthy fluxes of luſt and wickedneſs, will never be cured, till their Fountain be dryed up, till the Body of ſin be deſtroyed.

2. The fountain of her blood was dried up by vertue iſſuing from Chriſt. There went out vertue from him, 'tis ſaid, upon which the woman was cured. Sin can never be ſlain but by vertue and influence from Chriſt: Therefore he is ſaid to be a fountain opened for ſin and for uncleanneſs, Zech. 13.1. Here's a Fountain prepared againſt a Fountain; and a fountain of blood againſt a fountain of blood; the blood of Chriſt is a fountain opened, to drayn out and dry up our fountain of iniquity. 1 Joh. 1.7. The Blood of Jeſus Chriſt his Son, cleanſeth us from all ſin.

3. The vertue of Chriſt was received, and the cure wrought, by a touch of the hemme of his garment: that is, by the faith of the woman, who ſaid, that is, who believed, If I may touch the hemme of his garment, I ſhall be whole. Her faith was it which got out the vertue, as Chriſt himſelf afterwards teſtifies, verſ. 34. Thy faith hath made thee whole.

Friends, would you be healed of your plagues? Go to Chriſt for a cure. Put forth the hand of faith and touch: touch, not the hemme of his garment, but his ſide and his heart, his hands and his feet; touch this Jeſus as a crucified Jeſus; Chriſt can heal you with a touch, but he will not touch your diſeaſed Souls, unleſs your faith firſt touch him.

p. 337We read, Numb. 21. that a look of a ſtung Iſraelite (which was the ſame thing with this womans touch) on the brazen Serpent, got out ſuch vertue from him who was ſignified by that Serpent, as cured him of his ſting. Chriſt look'd on by faith, will not only heal thee of the ſting, but will kill the Serpent, that it ſhall never ſmite thee with ſuch a deadly ſting again.

Go to Chriſt ſinner, ſay within thy ſelf, If I can but touch him, I ſhall be made whole; look to the brazen Serpent, and both thou ſhalt be healed, and the fiery Serpent ſlain. Believe that there is ſuch vertue in Chriſt, as will do the cure, and lay hold and relye upon him for it. Bring thy unclean fountain to that fountain which is opened for ſin and for uncleanneſs, and thou ſhalt certainly find that this blood of Chriſt ſhall cleanſe thee from all ſin.

Thou that art a Saint mayſt ſet thy Probatum eſt to this remedy; thou haſt been with Jeſus, and thy Faith hath made thee whole; thine Old man is crucified with him, and the body of ſin is deſtroyed; onelyonly, becauſe the cure is but begun, and muſt be perfected by degrees, by the ſame remedy, as long as thou liveſt in this imperfect ſtate; by renewed acts of faith upon the blood of Chriſt, expect thy total cure. From the continual iſſuing forth of the ſame vertue, by which ſin hath received its deaths wound, let it die daily, till it ceaſe to be for ever.

2. Put a knife to the throat of ſin. My meaning is, cut it ſhort of that Proviſion that would feed and nouriſh it. The old man is given to Appetite, and you know what the counſel is p. 338in that caſe, Prov. 23.2. Put a knife to thy throat, if thou be a man given to appetite. Look how many luſts there are, ſo many ſorts of feedings there are, to keep them in heart: Pride muſt have ornaments, or honour, applauſe, reſpect and obſervance, and for want of other feeding, 'twill feed upon thoughts, upon our ſelf-reflections and dotages; any vain conceit of ſome worth or excellency we find in us. Covetouſneſs muſt have money, houſes and lands, the hopes of getting, and the content of poſſeſſing them. Senſuality muſt have carnal pleaſure and mirth, wine and ſtrong drink, and dainties and varieties, &c. and whileſt the fleſh may have its luſt, it growes headſtrong and imperious, there's no way to keep it tame, but by keeping it ſhort of what it craves. Make no proviſion for the fleſh, (ſaith the Apoſtle, Rom. 13.14.) to fulfill the luſts thereof. And you may obſerve it, that he preſcribes this as a remedy to cure thoſe intemperances, riot and drunkenneſs, chambering and wantonneſs, ſtrife and envying, mentioned ver. 13.

It may be thou complaineſt ſometimes of thy corruptions, of the impetuouſneſs of luſt, of the unrulineſs of thy ſpirit, and confeſſeſt it, and prayeſt againſt it; but whileſt thou prayeſt, thou canſt not find in thine heart to make thy luſt to faſt, it muſt have its proviſion ſtill allowed it. It may be even when thou art praying againſt thy pride, thou letſt it feed upon thy very Prayer; thy eloquence or affectionate Enlargement, or any thing thou apprehendeſt to be praiſe-worthy, this muſt be meat for thy pride. It may be thou prayeſt againſt thy covetouſneſs or ſenſuality, but as ſoon p. 339as thou art off thy knees, away thou goeſt, to work for the one, or to thy play to pleaſe the other. When ſome of thy laſt words are, lead us not into temptation, it may be thy very next ſteps may be running into temptation; this is but mocking of God, and deluding thy ſelf. If thou would'ſt proſper againſt this enemy, whil'ſt thou ſtormeſt it by ſeeking to God, ſtarve it by denying thy ſelf.

3. Put a bridle on its Jaws. My meaning is, reſtrain it from its actings; if thou canſt not prevent its conception, ſtrangle it in the birth; if the fire be kindled within, yet give it no vent: allow not the luſt of thine heart, the priviledge of thy mouth, or the command of thine hand: if thou canſt not reſtrain thy covetous deſires, yet hold in from covetous practices; if thou loveſt the wine and the ſtrong drink, yet withhold the cup from the lip; if thou canſt not ſo eaſily rule thy ſpirit, yet bridle thy tongue; the fire of paſſion doth not waſte by ſpending, but rather increaſes: the ordinary preventing and reſtraining the acts of ſin, will weaken its habits. I have heard ſome perſons vainly ſpeaking at this rate, when I have anger in mine heart out it muſt, and then I am friends; and ſo take it for their vertue rather than their ſin, that they caſt out all their mire and dirt in a ſtorm, becauſe then a calm follows. Thou fool, haſt thou conquered thine unruly ſpirit, by ſuffering thy ſelf to be thus conquered by it? what do'ſt thou think of him that conquers his luſt by going to an Harlot? when thou haſt eas'd thy ſtomach, by thy Bedlam-language, then there is a calm; but thou neither p. 340conſidereſt the ſin of letting fly thine angry words, nor yet wilt mind that the fire will kindle the ſooner, for that it finds ſo eaſie a vent. Damme up the furnace, and that's the beſt way to quench the coals.

4. Set thy foot on the neck of Sin. Have any of thy luſts fallen before thee? make them ſure, tread them under thee, that they riſe not up again; do not ſlight them as conquered enemies, which now thou needeſt no more to fear; thoſe which are now under thy foot, if thou look not well to them, may be Lords over thee again. Hath the Lord humbled thy proud heart, broken thy unruly ſpirit, and ſeem'd to turn a Lyon into a Lamb? whileſt thou ſayeſt, I hope I ſhall never be proud again, never be ſo froward or peeviſh again, whil'ſt thus thou hopeſt, thou ſhalt not, yet ſtill fear leſt thou ſhould'ſt; whil'ſt ſin hath any life in it, thou art ſtill in danger; as we uſe to ſay of dying men, whil'ſt there is life there is hope; ſo may it be ſaid of theſe dying beaſts, while there is life there is fear. Let that fear be as the foot upon their necks, to prevent their riſing and return upon thee.

Well, thus ſet upon ſin, let it be deſtroyed; reward it as it would ſerve thee, and becauſe it will be long a dying, let it be killed all the day long, draw not back thine hand, whil'ſt its life is left in it.

O what an advantage will the death of of ſin be to the life of holineſs! when the body of ſin is dead, 'twill ſtink; dead bodies will do ſo, and all the iſſues of it will be noiſome and loathſome to thee. Luſt is never deadly, but when it lives, p. 341and is ſweet and pleaſant; when it dies and ſtinks, and is become an annoyance to thee, it will be the leſs thine hindrance; it hath now done its worſt, the more it offends, the leſs it will hurt.

Do'ſt thou find ſin ſweet? Is it ſtill a pleaſure to thee? beware of it, 'tis a ſign 'tis ſtill alive; it would ſtink if it were dead, thou would'ſt nauſeate it, thy ſtomach would riſe againſt it: O this ſtinking pride, this ſtinking covetouſneſs, theſe ſtinking pleaſures, away with them, my very ſoul is ſick with the ſtench they make, and when ſin ſtinks, then holineſs will be pleaſant, and the work of holineſs a delight: the very ſeverities of Religion will be ſweet, when the pleaſure of ſin ceaſes.

The death of ſin is all our diſeaſes cured, the lean and conſumptive Soul will now revive and recover, and be ſtrengthened for its work. The crucifying of ſin is the caſting off our weights that hang on to hinder us in our way, Heb. 12.1, 2. Let us lay aſide every weight, and the ſin that doth eaſily be ſet us, and run with patience the race that is ſet before us, 'tis ill running with weights upon our backs. Luſt is ſuch a weight upon the Saints, as Conſcience is upon ſinners; ſome ſinners Conſciences, make them drive heavily on, in their way of ſin; when they can once knock off this weight, when they can kill Conſcience, and get themſelves rid of its checks and controuls, then they ruſh on upon iniquity, as the horſe ruſheth into the battel; let the Saints ſerve their Luſts as Sinners do their Conſciences, and then they may run with patience the race which is ſet before them.

p. 342There is a ſore evil that is ſeen under the Sun, Sinners all upon the Tantivie, riding poſt towards Hell (O how ſprightly, O how hot are they upon their chace of ſin and vanity) and poor creeple-Chriſtians, but barely wagging on, by a Snail-creeping motion, heavenward. O 'tis a ſign that the weights do yet hang on; thou art yet heavy loaden, thou carrieſt too many bundles of thorns upon thy back, too many burthens of earth and fleſh upon thine heart, to make any haſt heaven-ward; lay aſide theſe weights, tread down theſe worldly luſts, throw off theſe worldly cares, and carnal deſires and delights; yea, get this carnality which is the body of Sin, and the very ſoul of that body, to be ſlain and crucifyed with Chriſt, and when thou art dead with Chriſt, thou ſhalt live the better to him. He that is dead, is freed from ſin, Rom. 6.7. and verſ. 18.22. Being made free from ſin, ye then become the Servants of Righteouſneſs, and ſo ſhall have your fruit unto holineſs, and your end everlaſting life.

O what a viſible improvement ſhould we quickly ſee on the profeſſing world, did we proſper more in our mortifying work; then would the languid and pale-fac'd Saints have blood in their cheeks, and more ſpirits in all their veins: the young man within would be freſh and ruddy, were the old man once well laid; then would the Plants grow up into Trees, and the Shrubs into Cedars; then will the lame man leap as an Hart, and the tongue of the dumb be looſed; then would this vile image of earth and fleſh vaniſh and diſappear, and the Spirit of Glory and of God would more viſibly reſt upon us, and we ſhould go forth, p. 343as the Sun out of his Chamber, and rejoyce as the ſtrong to run our courſe: Then ſhould we be ſeen to be a Royal Prieſthood, an holy Nation, a peculiar people, ſhewing forth the vertues of him that hath called us, out of darkneſs into his glorious and marveilous light. Then, when the pricking briar, and the grieving thorn, that pride, that earthlineſs, and carnality, ſhall be thus cut in their very root, when all our fleſhly fooleries and dotages, and all the vexations, pets and paſſions of perſons and parties ſhall ſhrink in and wither, then ſhall all thoſe daughters of the morning, Faith, and Love, and Mercy, and Meekneſs, and Humility, Peace, and Gentleneſs, lift up their heads in our Gates, and we that have been the reproach and diſhonour, ſhall appear the Children and Glory of our Father.

Go therefore preſently to the Lord Jeſus, carry theſe Malefactors to the Croſs; get the Spear to be thruſt through the heart, and nail every member of this body of ſin, there let them periſh and dye, and then ſhall you ſee the beauty of holineſs looking forth as the morning, fair as the Moon, clear as the Sun, and terrible as an Army with Banners. Only to this I muſt add,

Nurſe up the grace that is in you, and let it have its perfect work, in fear of receiving the grace of God in vain. When the Lord gives grace, he layes the ſame charge upon us as Paul on Timothy, 2 Tim. 1.14. That good thing which was committed to thee, keep by the Holy Ghoſt. Our grace is to be kept by us,

p. 344As Nurſes.

As Stewards.

1. As Nurſes, By our cheriſhing and improving of it; the weeding of the Garden, will be the thriving of the Flowers, but they muſt be nouriſhed, as well as cleared of weeds; rotten weeds will be ſoil for the Herbs, but they muſt be warmed and watered alſo, by the influences of the Sun and Clouds. In order to our nouriſhing of grace, are all our Receiving duties; ſuch as are Prayer, Hearing, Sacraments, &c. our being converſant aright in theſe duties, are our ſucking in, and feeding upon that milk, and that bread of life, by which grace grows. As pleaſant as our food is, and as great a delight as there is in feeding upon it, we are froward Children, and have need of the rod to fright us to the breaſt: God that hath provided ſuch food for us, and hath made us under ſuch a conſtant neceſſity of it, will be angry with us if we ſlight it. If the ſenſe of your own need do not, let the fear of the divine diſpleaſure bring you carefully and diligently to attend on his means, and ſo to attend that you may grow thereby: Come to the Word, come to Prayer, and other Duties, not only in obedience becauſe you have a command for it, but come in hope and expectation of growing by them becauſe you have a promiſe. Look not on them only as parts of that homage which you owe to God, but as means to obtain from God, and whereby you may grow up unto him. Attend thus, and attend with diligence; be afraid to trifle; worſhip p. 345God with reverence and Godly fear. Fear as it is a bridle to ſin, ſo will it be a ſpur to every duty.

Chriſtians, Is there no fear you may be faulty here? Conſider how it hath been, conſider not only what you have done, but how you have done it, and what you have gotten. I have been a Diſciple of Chriſt, an hearing Diſciple, a praying Diſciple, but cui bono? what advantage hath it been to me? Do I thrive? doth my Soul proſper? what diſcernable difference is there, betwixt me that pray, and hear, and come to the Table of the Lord, and them that hear not, and pray not? what, have ſo many years duties brought me in no more than I had when I firſt began? Am I as much a babe now, as when I ſuck'd my firſt milk? Have I lain at dry breaſts? at wells in which there is no water? or what's the matter, that after all this time, I find no more improvement? Sure there hath been nouriſhment miniſtred, they are full breaſts, they are the wells of Salvation that I have been at; but fooliſh Soul that I am, I have but play'd with the breaſts inſtead of ſucking, and with the bucket inſtead of drawing; and hence 'tis, that 'tis no better with me. Methinks the fruit thou find'ſt of ſuch trifling, methinks that lean and ſtarveling Soul of thine ſhould call upon thee, to look to it, and make a better uſe of ſuch precious means as are before thee. Shew me not the meat, but ſhew me the man; tell me not, thou haſt been waiting at the gates of Wiſdome, thou haſt been feeding by the Shepheards tents; tell me not how far, or how often thou goeſt to hear; tell me not that p. 346thy houſe is an houſe of Prayer; that thy Cloſet, that thy Family, that thy Bible can witneſs for thee; the blindneſs of thy mind, the coldneſs, and carnality, and vanity of thy life do ſufficiently evidence what a poor feeder thou haſt been, whatever good meals thou haſt been at. Tremble to think that ſuch means as thou haſt had, ſhould leave thee in ſuch a caſe as thou art this day; and ſince thy wonted courſe will not do to fetch thee up into a better caſe, what remains, but that thou bethink thy ſelf, and henceforth reſolve to put on to another manner of care and diligence; and never again ſatisfie thy ſelf with any kind of performances whatſoever, that do no more anſwer their end. Awaken from thy drowſie Religion, and henceforth pray not as at other times, hear not as in the former dayes, but ſtir up all thy powers, engage all the grace thou haſt, call up all the faith, the hope, the love, the deſires thou haſt, make all the ſtrength thou canſt, and bow thy ſelf with thy might before the Lord, open thy mouth wide, and thus wait on him, until he come and rain down righteouſneſs upon thee, and thy Soul become as as a well-watered Garden, and as a Spring of waters, whoſe waters fail not.

2. As Stewards. Keep what thou haſt for uſe, our receiving duties are for our returning duties: Get in, in order to laying out, and be faithful in laying out well, whatever you have received. The Rivers muſt pay themſelves as a tribute to the Ocean, from which they ariſe and are filled; To whom much hath been given, of them much is required, Luk. 12.48. and to whom any thing is given, be it much or little, ſo much muſt be returned; p. 347thoſe that are rich in grace, are thereby enriched unto good works, and thoſe that are enriched unto good works, muſt be rich in good works, 1 Tim. 6.18.

What haſt thou, that thou haſt not received? and what haſt thou received, that thou oweſt not for? and what account wilt thou make, if thou ſet not thine heart to pay what thou oweſt? if our firſt enquiry be, what have I received? our next muſt be, what have I done? or, what have I to do? What do you more than others? ſaid Chriſt to his Diſciples, Math. 5.47. I have not done by others, as I have done by you; they have not been taught as you have been taught, they have not been fed as you have been fed; they have not ſeen, nor heard, nor taſted, what you have done; think not that it can be born, that you do no more, nor no better than they, Coloſſ. 2.6.7. As ye have received Chriſt Jeſus the Lord, ſo walk in him, rooted and built up in him, and eſtabliſhed in the faith, as ye have been taught, abounding therein with thanksgiving. Is Chriſt in thee? let the life of Chriſt be made manifeſt in thy life; as he was, ſo be thou in the world; he went about doing good, go thou and do likewiſe. Haſt thou faith? haſt thou the love of Chriſt in thee? where is thy work of faith? where are thy labours of love? haſt thou been filled with the fruits of righteouſneſs, with meekneſs, humility, mercy, patience? let them all have their perfect work, that thou may'ſt be entire, lacking nothing.

Our firſt fruits muſt be brought forth upon our ſelves, our firſt care and buſineſs muſt be, to work out our own Salvation, to keep, every one p. 348of us, our own vineyard. Thou haſt an heart of thine own to keep, and a tongue to keep, and eyes and hands to look to, and govern well; thou haſt thy thoughts, and thy paſſions, and thine appetite, and thy Conſcience, and thy converſation to take care of; and the grace thou haſt received, is firſtly to be exerciſed upon thy ſelf. But though thy work begin there, yet it muſt not end there; thou haſt thy family to govern, thou haſt thy father's family, the houſhold of faith, to look after; yea, and thou haſt a larger charge than this, as thou haſt opportunity, do good to all; Gal. 6.10. thou art ſet to be a guide to the blind, a light to them that are in darkneſs, an inſtructer of the fooliſh, a teacher of babes, an example of the believers; yea, and of the unbelievers alſo, in word, in converſation, in charity, in ſpirit, in faith, in purity.

Now Chriſtians, know your work, and ſet to your work; ſerve the Lord with the beſt you have, and ſerve the Lord with all you have; and all this in fear, leſt you ſhould receive the grace of God in vain. I beſeech you, ſaith the Apoſtle, take heed of that, 2 Cor. 6.1. I beſeech you, that you receive not the grace of God in vain. Then the grace of God is received in vain, not only, when nothing is done by it, but in a degree it may be ſaid to be received in vain, when its fruits are not proportionable, there is not ſo much done as might have been done: When he that hath received ten talents, brings forth no more fruit than might have been brought forth with five; when he that hath received five talents, hath done no more good, than might have p. 349been done with two; all our receivings that are over and above the proportion of our fruits, all the over-plus of them, is received in vain. He that is a knowing Chriſtian, if he lives not to better purpoſe, than a Chriſtian of little knowledge; he that is an ancient experienced Chriſtian, if he be no more uſeful in his life, than he that is but a babe, that which he hath received above what this babe hath received, is received in vain, and the Lord may ſay to him, wherefore is this waſte?

What, art thou a man of knowledge, and haſt had ſuch long acquaintance with God, and ſuch experiences of his ſpecial love and kindneſs to thee, and do'ſt thou keep all ſo much to thy ſelf, that thou art of little more uſe in thy generation, than a child? Hath the Lord taken thee into his heart, ſhewed thee his loves, comforted thee in Prayer, counſelled thee in his Word, feaſted thee at his Table, cauſed his grace ſo to abound towards thee, and made thee glad with the light of his countenance, and all for no more but this? hath he furniſhed thee, and fitted thee for every good work, and yet art thou thus barren and unfruitful? An unuſeful and unactive ſpirit in a Chriſtian, is an unhappineſs, and an unworthineſs, which yet poſſibly ſome that are none of the loweſt form for attainments, may have reaſon enough to charge themſelves withall; and to conclude, that though they have not altogether, yet they have very much received the grace of God in vain.

Brethren beloved, let us ſtudy, and let us learn that wiſdom which is from above, which is full p. 350of good fruits, dare not to be found among the barren of the flock, nor of thoſe trees which do little better than cumber the ground. Once more let me put the ſpur to the ſide: What if the Lord ſhould come among his fig-trees, and find ſo little fruit upon thee? art thou not afraid, thou might'ſt hear that word, Cut it down, why cumbreth it the ground? Conſider friend, what fruits are there found upon thee? the fruits of the fleſh, may be, are ſtill hanging on; what cluſtres are there of them? hatred, variance, emulation, ſtrife, wrath, envying, pride, covetouſneſs, what a vintage is there of theſe wild grapes? but where are the fruits of the ſpirit? what a ſmall gleaning is there of them to be found, and what ſhrivelings are thoſe that are? would'ſt thou that thy Lord ſhould find it thus with thee? we read Cant. 4.16. when the Church was in a thriving fruitful ſtate, ſhe prayed, Let my beloved come into his Garden, and eat his pleaſant fruits. Do'ſt Thou make that Prayer? O no, I am afraid he ſhould come and find me thus; thy Prayer is more like to be, Let my Lord delay his coming. But how long muſt he ſtay? thine heart would ſhake within thee, to think that he ſhould find thee thus; but when, O when ſhall it be better with thee? Take this pruning hook (fear will ſerve thee for ſuch an uſe) and lop off theſe evil fruits, that the fruits of righteouſneſs may ſpring up in their room. When ſhall the Roſes and the Pomegranates bud? when ſhall the fragrant ſpices flow forth? thoſe bleſſed fruits of the Spirit, love, joy, peace, long-ſuffering, gentleneſs, goodneſs, faith, meekneſs, temperance, when ſhall theſe ſprout once?

p. 351Chriſtians, do you not wiſh 'twere better with you? can you bear your own barrenneſs? Is not this vain, empty, fruitleſs life an offence to you? do you not confeſs 'tis low water with you? do you not complain of your uſeleſsneſs and unprofitableneſs? But ſhall this be all? ſhall we never have better fruit to bring before the Lord, but our confeſſions and complaints of our want of fruit, but our ſelf-bemoanings, and ſelf-judgings for our barrenneſs? Better this, than nothing, but when ſhall it be better? when ſhall we hear the voice of joy, and praiſe, and thankſgivings to the Lord, for bleſſing our fields with increaſe? when ſhall we be able to ſay, See O Lord, thy blood hath not been ſhed in vain? thy ſpirit hath not been poured out upon me in vain? Behold the winter is paſt, and the ſpring comes on; the flowers appear, the fig tree putteth forth, and the vines with the tender grapes give a goodly ſmell; Behold the fruits of that bleſſed blood and ſpirit in the reviving of this dead heart, in the fructifying of this barren heart. My Soul make thy boaſt of God; though I have nothing of mine own, but what I loath and am aſham'd of; yet here's, through rich mercy, ſomething of his fruits I have brought forth; yet not I, but the grace of God which was with me, and his grace hath not been beſtowed on me in vain.

Come on thou withering Soul, cry out with the Spouſe, Awake thou North-wind, and come thou South, blow upon my Garden: let the Spirit of the Lord breath upon me, that my Spices may flow forth, and my fruits may appear; and then thou mayeſt go on, now let p. 352my beloved come into his Garden, and eat his pleaſant fruits.

I cannot enumerate the particular fruits that you ſhould bring forth, they are all the fruits of righteouſneſs; but in hope that after all that hath been ſaid, your fear of being found among the barren, may prepare you to receive ſome farther inſtruction for your growth, and fructifying in every good work: I ſhall only lay before you ſeven things, which if they be in you and abound, will make you that ye ſhall neither be barren nor unfruitful in the knowledge of our Lord Jeſus Chriſt. Follow after,

1. Power.

2. Activity.

3. Severity.

4. Simplicity.

5. Ingenuity.

6. Spirituality.

7. Pleaſure.

1. Power. Grace in the very being of it, includes power, 1 Cor. 4.20. The Kingdom, or grace of God is not in word, but in power. Natural men have natural powers, but there is nothing of ſpiritual power in them; wiſhes and velleities they may have, after that which is really and ſpiritually good. O that I could forſake this world, and crucifie this fleſh, and follow God, and walk worthy of the Goſpel in all things; thus they may wiſh, and deſire, but for their hearts they cannot come to it; they cannot bring forth their wiſh into a will, nor their will into performance. p. 353The leaſt child of God hath more of the power of God in him, than the moſt knowing and the very beſt of natural men: all the parts and vertues of a natural man, do fall as much ſhort (as to this ſpiritual vital power) of the leaſt of Saints, as a dead man does of a living child.

But yet, where there is grace in the beginnings of it, in compariſon of what it may grow to, its power may be ſmall, and its ſtrength may be but weakneſs. How great is the power of the healthy above the ſickly and faint? how much is the power of a man above the power of an infant? 'Tis well thou art alive, but wilt thou ſtill be but a child? O what weakly Souls are many amongſt the living Souls! How ordinary is this complaint, To will is preſent with me, but how to perform I find not. O how many fruſtraneous attempts, and ineffectual offers do we make at an holy fruitful life; we wiſh for more care, and more diligence, and more uſefulneſs; but ſtill we fall ſhort, we are reaching towards, but cannot reach to it. We judge our ſelves for our failings, we groan under our imperfect duties, we are ſick of thoſe corruptions that are mingled with them, but we cannot overcome them; we lament our barrenneſs, we hunger and thirſt after more fruitfulneſs, and yet we cannot obtain: we cannot do the good that we would, we cannot forbear to do the evils that we would not; ſo weak is our heart, that though we can weep over our falls, and failings, yet we cannot amend them.

But art thou not afraid to continue thus? what if death ſhould overtake thee thus? how would'ſt thou dye, when thy ſin is ſo much alive? yea, p. 354how canſt thou live in any peace, whil'ſt thou ſeeſt thou liveſt to ſo little purpoſe? Therefore my Brethren, let me exhort you in the words of the Apoſtle, Epheſ. 6.10. Be ye ſtrong in the Lord, and in the power of his might. Put forth the power that you have receiv'd, & truſt on God for more. Put forth that power that you have, & thats the way to encreaſe your ſtrength. Do not make your ſelves to be weaker than you are; ſay not, 'tis for want of power, that 'tis no better with you, when 'tis for want of care and induſtry; much more certainly might be done, if we were better Stewards of what we have: Let there not be a pretence of weakneſs to excuſe your lazineſs; do what thou canſt, thou canſt do more than thou do'ſt; and if indeed thy ſtrength be but ſmall, thou knoweſt whether to go for more. Study well, and lay hold on that word, Iſa. 40.28, 29.31. Haſt thou not known? haſt thou not heard, that the everlaſting God, the Lord, the Creator of the ends of the earth fainteth not, neither is weary? —He giveth power to the faint, and to them that have no might, he increaſeth ſtrength.—They that wait on the Lord, ſhall renew their strength, they ſhall mount up with wings as the Eagles, they ſhall run and not be weary, they ſhall walk and not be faint. Chriſtians, let it not ſuffice you, that you are men of underſtanding and good affections, get a Spirit of power, as well as of love and of a ſound mind.

2. Activity. An unactive ſpirit is next to impotence. Awaken from thy liveleſs wretchleſs temper; put away ſloth thou ſluggard, wilt thou ſtill be a drone? this drone hath a ſting, thine p. 355own Soul will feel it, ſooner or later, that thy ſloth will ſting thee to the heart.

Chriſtians, let it appear, that the ſpirit of the living God is in you, by your ſprightfulneſs and vivacity. Shall the evil ſpirit be the only active ſpirit? ſhall ſinners flow forth in vanity and wickedneſs, ſhall their filthy waters be ſuch a quick and running ſtream, and ſhall the waters of the Sanctuary, be but as a ſtanding pool? Be bent for holy action, be prepared and ready for every good work. It's ſaid Epheſ. 2.10. that Chriſtians are created unto good works: in the very make and conſtitution of the new creature, we may read its uſe and end; we are new made, for this very end and purpoſe, we are adopted and prepared for an active uſeful life, for thoſe good works which God hath ordained that we ſhould walk in them. Thou had'ſt need ſtir up thy ſelf, and put thy ſelf on, leſt thou quickly come to queſtion, whether thou be a new creature or no, if thou continueſt ſo backward, and unready to that, for which the new creature is.

Haſt thou grace indeed? blow off the aſhes from that living coal, that it may burn and ſhine out in a gracious life. Fire it the moſt active of all the elements, it will not be incloſed, but will find a vent for its flames; ſure thou haſt little of that divine fire in thine heart, that canſt ſo eaſily keep it within.

O what wonders are ſluggiſh Chriſtians! Life without motion, Fires that burn not, Suns ſtanding ſtill, Souls condens'd into the gravity of Carkaſſes, the winged Spirits become as the creeping things of the earth; when ſhall theſe immortal p. 356ſparks recover and come to themſelves? Chriſtians be impatient with theſe your ſlothful hearts; let there be no ſleep in your eyes, till your ſleepy Souls be awakened. Be aſham'd that you who talk, what God hath done for you, ſhould have no more to ſay of what you have done, or are ready to do for him. Set every wheel in motion, and thereby fit them for more eaſie motion, let them ſtand no longer ſtill; fear, leſt your ruſt ſhould eat out all your ſtrength. Be henceforth for an active life; bethink the time, that hath been run out in ſleep, and now awaken and begin to live in good earneſt.

3. Severity, or ſtrict and painful holding our ſelves to our rule. Chriſtians muſt be men of action, but they muſt not act wildly or looſely, and at all adventures, but their actions muſt be regular, they muſt be punctual and ſtrict to their rule. Chriſt's commands, ſome of them are hard ſayings, and will put the fleſh hard to it; but whatever they be, they muſt be ſubmitted to, Matth. 28.20. Teaching them to obſerve [all things] whatſoever I have commanded you. As Chriſt is ſevere in his impoſitions upon us, ſo Chriſtians muſt be ſevere in their impoſitions upon themſelves, and muſt not abate to themſelves a title of their hardeſt duty. Chriſtians muſt be rigid; to be rigid in the way of any party of them that are, or that call themſelves Chriſtians, is an evil. A rigid Presbyterian, a rigid Independent or Anabaptiſt, are ſuch in the wrong of their brethren: but it is a duty, and an excellency to be a ſtrict and rigid Chriſtian; provided, that our rigor be more to our ſelves and to our own fleſh, than to all the world beſides.

p. 357Now to bring you to this Severity, let me exhort you to theſe three things.

1. Fear to be offended at the ſeverities of Religion.

2. Fear to baulk any thing of the ſeverities of Religion.

3. That you may not fear the ſeverities of Religion, fear the ſeverity of Chriſt againſt Irreligion.

1. Fear to be offended at the ſeverities of Religion. Bleſſed is he that ſhall not be offended in me, Matth. 11.6. The fear of Chriſtian ſtrictneſs, is that which keeps back many a Soul from Chriſt. A Chriſtian! who that underſtands what 'tis to be a Chriſtian, will ever be able to bear it? 'Tis too hard ſervice for me to yield my ſelf to; to put my ſelf under ſuch a Law, as ties me up ſo ſhort, from all that mine heart deſires, and holds me ſo cloſe to things ſo contrary to me, how can I endure it? The attempting an univerſal change, of the ſcope, the cuſtoms, the pleaſures, and the whole way of my life, how grievous are the thoughts hereof? the matter of my deſign, the nature of my work, the temper of my ſociety, to whom I muſt joyn my ſelf, being all ſpiritual and heavenly, how contrary are they to me? The forſaking my Friends and Companions, the abandoning my pleaſures, the bounding my liberty, the bridling mine Appetite and Paſſions, the laying a law upon my ſenſes, the watching every word of my mouth, and every thought of mine heart, the holding my ſelf on by line p. 358and by rule, in a way of conſtant painfull duty, without any allowance of the leaſt turning aſide, to the right hand or the left, no though it were to the ſaving of my life, who can with patience think of it? All theſe things are againſt me. How many Souls have there been in the World, whom ſuch forethoughts of Chriſtianity have kept back from Chriſt, and held under the power of the Devil?

But though it doth not prevail thus far upon thee, thou wilt adventure after Chriſt however, though thou doſt not ſay in thine heart, this yoke is not to be born, and ſo throw it away, yet poſſibly thou mayſt ſay, 'tis hard to be born, and think much of it, that leſs might not ſuffice: Thou wilt yield to it in the general, but too often when it comes to be a Caſe, that thou thy ſelf art put harder than ordinary to it, thy fleſh flings, and throwes, and murmurs, and thou art for the time ready to bethink, and repent of thy Chriſtianity. Hath it never been thus with thee? Fear leſt it ſhould, and ſtill remember, Bleſſed is he that ſhall not be offended in me. That is, not ſo only as not to renounce me, but not ſo much as to complain or groan, or drive heavily under me. Good is the Word of the Lord, that's a word becoming the heart and tongue of a Diſciple.

2. Fear to baulk any of the ſeverities of Religion. 'Tis one thing to ſay, (even in the heart) Good is the Word of the Lord, and another thing to ſubmit chearfully to it, when it comes to the pinch. By ſeverity, I mean, not unreaſonable roughneſs or rigour to our ſelves, the unneceſſary afflicting or macerating our bodies, by ſelfwhippings p. 359and ſcourgings, or Penances, going barefoot, or in ſordid and vile raiment, as 'tis uſed in the Church of Rome; but by ſeverity, I mean, ſtrictneſs and exactneſs to our Rule, whatever pain or prejudice it may coſt us, or expoſe us to. Our holding our ſelves cloſely to every duty, in ſpecial to thoſe harder duties, of ſelfdenyal and mortification; the taming of our fleſh, the beating down our bodies, and bringing them in ſubjection, by temperance and neceſſary abſtinence; thoſe ungratefull duties, admoniſhing, reproving, withdrawing from offenders, and whatſoever elſe our Lord hath impoſed upon us. Particularly, there is,

1. Severity in impoſing upon our ſelves; when we are not partial in the Law, taking only Chriſts eaſier words, and leaving out the harder, but do charge our whole duty upon our ſelves; and when we do not deal too gently or remiſſely with our ſelves, onelyonly telling our hearts, this is thy duty, and it would be good for thee to obſerve it, but do deal more cloſely, and charge it home; See to it, O my Soul, that thou keep the charge of the Lord; It muſt be done, dare not for thy life to favour thy ſelf, or ſpare thy fleſh, by neglecting thy duty.

2. Severity in obſerving and performing our whole Duty. When we are not onelyonly, not like the Scribes and Phariſees, Matth. 23.4. Who bind heavy burthens, and lay them on other mens ſhoulders, no nor ſuch as bind heavy burthens for our own ſhoulders, and yet not touch them with one of our fingers; but whatever Conſcience bids us do, that we obſerve and do. 'Tis one thing p. 360to lay good Lawes, and preſcribe good Rules to our ſelves, and another thing to obſerve them. We muſt yoke our ſelves to our work, and go on diligently under the yoke. We muſt not only not quarrel with our rules, as too ſtrait for us, but keep touch with them, and not indulge our ſelves the leaſt ſwerving from them. Some Profeſſors there are whoſe Religion is all in their Rules, and their Rules they have only in their Books or their heads, and but little in their hearts; who would be excellent Chriſtians, if their lives were according to what they preſcribe to themſelves. When they are in ſecret upon their conſidering work, they propoſe holy Rules, and make good decrees: oh if they were but obſerved, what Chriſtians would they be; but when they come abroad their Rules are left behind them, and it may be never remembred, till they return to their Cloſets again; O what a difference is there, betwixt the ſame perſons in their Cloſets, and in the Fields or Markets? Friends, they are not ſtrait rules, but ſtrict practices that our Lord requires.

3. Severity in reckoning. When we make every day a Judgement day, and reckon with our ſelves as God will reckon with us, ſtrictly. God will bring every work to Judgement. Of every idle word men muſt give an account. Greater ſins, ſmaller faults, our commiſſions, and our omiſſions, the matters of fact, and the circumſtances of them muſt be reckoned up. Nothing muſt ſlip our reckonings, but what hath ſlipt our memories, and we muſt keep that Regiſter carefully.

p. 3614. Severity in cenſuring and judging our ſelves for our ſins and failings. When we will not wink at our faults, no nor mince or excuſe them, 'twas my overſight, or 'twas my weakneſs, but rebuke our ſelves ſharply, I have done fooliſhly, I have done naughtily, gathering up all the circumſtances that may give our ſins their due aggravations, and ſo paſſing our cenſures accordingly.

Such a ſtrict and punctual courſe as this, hath a formidable aſpect, not only to ſinners, but even to ſome of the ſincere weaklings among Chriſtians. But however it looks, baulk it not, nor any part of it. Will you pinch upon Conſcience, becauſe that would pinch upon the fleſh? will you deny Chriſt, rather than deny your ſelves? Every ſhuffling or ſhifting off a known Duty, is a degree of denying of Chriſt. Haſt thou given [thy ſelf] unto Chriſt, and wilt thou deny him any thing he will have of thee? Muſt this fleſh be ſpared in his cauſe, who ſpared not his Life for thee? Did he ſay, 'tis too hard to obey, 'tis too hard to ſuffer, 'tis too hard to die, may not leſs than my Blood, than my Soul ſerve their turns? And yet wilt thou ſay, 'Tis too hard to ſerve him, 'tis too hard to live wholly to him, may nothing leſs than all I have ſerve, may not ſomething, may not a little ſuffice him? This fleſh will be like enough to ſay ſo, 'tis too hard, 'tis too much that Chriſt requires, ſomething may be ſpared to my eaſe, to my appetite, to my credit, and will grumble and murmure, if it may not. But ſhall thy Soul ſay, after this ſaying of thy fleſh?

Doth thy Soul ſay, 'Tis but reaſon that Chriſt ſhould have all, 'tis but reaſon that Chriſt alone p. 362ſhould be ſerved, and ſerved in every thing, and to the utmoſt that he requires? It is beſt for me, that I be wholly his, the very ſeverities of Chriſt will be better to me, than the liberties of the fleſh; the pains of Chriſtianity, than the pleaſures of Sin; let me have the wearineſs of the Saints, rather than the eaſe of Sinners; let the yoke of Chriſt wring, rather than be thrown off? Doth not thy Reaſon and thy Conſcience ſpeak thus in thee, and yet muſt the grudgings and repinings of the fleſh carry it?

Chriſtians, if it be better to be a Diſciple of Chriſt than a ſtranger, if it be better to be a cloſe and a thorow-pac'd Diſciple, than to bungle and halt, if it be the ſtrictneſs of Chriſtianity, out of which its ſweetneſs growes (the more exact conformity, the more ſweet communion with Chriſt) if there be meat in all his work, and his hardeſt work be the moſt ſavoury meal, then O why do we ſo wrong our ſelves, by keeping aloof and following him by halves, taking up with the eaſier parts, and ſlinking away from that which is more difficult, and thereby feeding onelyonly on the husk and ſhell of Chriſtianity, leaving the kernel to thoſe that will be ſo wiſe as to take pains for it.

Friends, ſhall we yet be for ſtrictneſs? will you reſolve, will you venture upon it? who are there of you that will yet be perſwaded to follow after the Lord? that will be exact Conformiſts? that will be cloſe Diſciples, punctual Chriſtians, punctual in your words, punctual in your practices, whoſe hearts ſhall ſay now according to the Apoſtles words, Phil. 1.27. My Converſation p. 363ſhall be in all things as it becometh the Goſpel; mine eye, and mine aim, and mine endeavour ſhall be, to ſtand compleat in all the wills of God?

O that there were ſuch an heart in us! But O the fearfull heart, O the ſluggiſh heart that we ſtill feel within us. O theſe poor and low ſpirits, that have no ambition for the excellencies of Religion, and cannot bear its difficulties. What a pitifull maimed thing is the Religion of many Profeſſors? how little is there in it? what eaſie, lazy, ſleepy Diſciples are they? how unequal are their ſpirits, how uneven their goings, how weak are their hearts, how ſlow are their motions Heavenwards, and how often do they ſtep aſide, to ſave themſelves from labour or trouble? Never a little hotter ſervice is in ſight, but their fleſh calls them off, and away they go preſently after it. When is it that that voice is heard within thee, Pity thy ſelf, ſpare thy ſelf, but it does prevail? Such a word, It is not for mine eaſe, it is not for my credit, or it is not ſafe for me, what a mighty charm is it, to ſtill and countermand the loudeſt calls of Chriſt and Conſcience?

But conſider friend, whoſe voice is it that ſpeaks thus to thee? why whoſe voyce was it that ſpake the like words to Chriſt, when he ſpake of his ſufferings, Matth. 16.22. Be it far from thee Lord, this ſhall not be unto thee; Pity thy ſelf, Maſter, and let it not be thus unto thee: whoſe voice was this? Chriſt tells us whoſe in the next words, Get thee behind me Sathan: 'twas the Devil that ſpake thus, by Peter's mouth; and 'tis this ſame Devil that by the mouth of thy p. 364fleſh, ſpeaks the like to thee. Why man, art thou afraid to hearken to Chriſt, and art thou not afraid to hearken to the Devil?

Beloved, we are few of us ſo much Chriſtians, as to be able to endure hardneſs, and therefore 'tis we are ſo eaſily and ſo often called off. Well, but however, as little as we have attained, let us put on after it. Inure your ſelves to hardneſs, and that's the way to endure it. Be ſevere a while, and you will be the better able to bear ſeverity; Fear in good earneſt, how you ever again baulk a Duty, and after a while you will finde, that the hardeſt Duty is not to be feared.

3. That you may not fear the ſeverities of Religion, fear the ſeverity of Chriſt againſt Irreligion. Thou canſt not bear the work of Righteouſneſs, but how wilt thou bear the wages of Unrighteouſneſs? if thou canſt not be tied up ſo ſtrait by the cords of his Diſcipline, how wilt thou endure the chains of his indignation? If the ſeverities of his ſervice, be to thee a ſtumbling-ſtone, the wrath of the Lamb will be a mill-ſtone; if this ſtone fall upon thee, it will grind thee to powder, Matth. 21.44.

Sinners let their tongues run at a wild rate, I muſt have my eaſe, I muſt have my liberty, I was never in bondage, and cannot now endure it, to come under ſuch a ſevere reſtraint: But thou that profeſſeſt thy ſelf to be one of his Diſciples, wilt thou ſay as theſe ſay, I cannot bear it, I cannot endure it? Canſt thou burn? what thinkeſt thou of the everlaſting ſeverity? Conſider what thou doſt, either ſubmit to Chriſts Paſtoral Rod, p. 365or fall for ever under his Iron Rod, wherewith he will cruſh thee to pieces, like a Potters Veſſel.

Why is this the caſe? muſt I bow or burn? muſt I come under his Government, or be ground under his Milſtones? O I have done; no more reaſoning with fleſh and blood, no more picking quarrels with Religion, whatever there be in it, I dare not but ſubmit to it all, for fear a worſe thing come unto me. Well, but wilt thou ſubmit then? wilt thou ſet thine heart to all his words? wilt thou ſet thy Neck to all his works?

This is the third thing now I exhort you to follow after; Severity and ſtrictneſs in the wayes of the Lord, which becauſe it hath ſomething more of aſperity and roughneſs in it, than thoſe that follow, there will be ſo much the more need of Fear, to bring us to it.

4. Simplicity. Severity may be in Hypocriſie; the Scribes and Phariſees were ſevere, ſevere in their Faſts, disfiguring their faces, looking with ſad and dejected countenances; ſevere in the obſervation of the Rites, Cuſtoms and Traditions of their Fathers, yea and of the Letter of the Law of God; there were very ſtrict ſects of them, Act. 26.5. and yet they were Hypocrites. Simplicity notes,

The Heart in our work.

Singleneſs of heart.

1. Simplicity notes Heartineſs in our Work; nothing is plain and honeſt but that which is hearty, doing the Will of God from the heart, p. 366Epheſ. 6.6. Ye have obeyed from the heart, Rom. 6.17. My Son give me thy heart, Prov. 23.26. What is it to give God the heart? This is one thing comprehended in it, to give him the heart for a ſervant, or to ſerve him with the heart. He that gives God the heart, gives him the beſt he hath, and gives him all he hath; the heart will command the tongue, and the hands, and the time, and the Eſtate, to be all at his ſervice; which way the heart goes all goes. Serving the Lord with the heart, is ſerving him in good earneſt; we do but play with duty, we do but mock God, where the heart is not; 'tis only ſerving him in ſpirit, that is ſerving him in truth.

Friends be real, and in good earneſt in what you doe: let all your Religion come deep, let your Prayers and your Prayſes, and all the exerciſing your ſelves to Godlineſs of life, be the ſtreamings and iſſuings forth of your hearts to the Lord. Whatever you doe, do it heartily as unto the Lord. Serve the Lord, as you have been uſed to ſerve your fleſh, in good earneſt. What you have done for your Eſtates, what you have done for your Names, or for your ſafety, you have done it heartily, and ſhall that only which we do for God, and for our Souls, be done without an heart? what is God? what are our Souls and the concernments of them, that they ſhould be thus put off? Is this heartleſs ſervice all that God is worthy of? will he accept it at our hands, or is it no matter whether he accept it or no? Is this ſpiritleſs ſervice anſwerable to the worth of our Souls, and the weight of Eternity? will you venture all upon ſhadowes and lyes? Are p. 367we but in Jeſt, when we talk of a God, or a Chriſt, or a World to come Are our hopes and fears about hereafter, but deluſions and dreams? Do you believe from the heart, and dare you not obey from the heart? How can you ſay, you believe there is a God indeed, that of a very truth there is ſuch an Heaven, and ſuch an Hell, in one of which your immortal Souls muſt dwell for ever? how can you believe ſuch things, and not feel your very inwards, even all the Powers of your Souls, engaged about them? Am I ſpeaking to thoſe that believe not, is it not to you that believe, that I now direct my words? Conſider friends The God in whom you believe, is a Spirit, and will be ſerved in Spirit and in Truth; God is a great God, and infinitely worthy of the beſt, and of all you have; your Souls are precious, eternal Life and eternal Death are ſerious things, and which of theſe two will be your lott, is a ſerious queſtion; and ſure theſe moſt ſerious things, do call for your moſt ſerious and hearty attendance upon them. Away with all guile and hypocriſie, provoke not the jealous God, fool not away your Souls by truſting to lyes. Worſhip God in the Spirit, lift up your Souls in your Prayers, chaſten your Souls in your Faſtings.

And as your Souls muſt be in your Lips, in your Eyes, in your Ears, while you are ſolemnly worſhipping of God, ſo let your Hearts be in you Hands too, in all that you have to doe. Let your heart have an hand in all the actions of your lives. Eccleſ. 9.10. Whatever thine hand findeth to doe, do it with thy might; that is, do p. 368it with all your heart; the heart is the might of the man. God is the ſtrength of the heart, and the heart is the ſtrength of the man.

Sinners, when they go forth upon ſervice for the Devil, they carry their heart in their hands. Micah 7.3. They do evil with both hands, earneſtly. [Earneſtly,] there's the heart in their hands. They do their worſt that God will ſuffer them. Thou haſt done iniquity, as thou couldeſt, Jer. 3.5. as much as ever thou wert able. As Sinners do their worſt, ſo let Chriſtians do the beſt they can.

Whatever thou haſt to do for thine own Soul, by gathering in, and treaſuring up againſt the time to come, do the moſt and the beſt thou canſt; be as hearty in laying up treaſure in Heaven, as ever thou haſt been in laying up treaſure on Earth. Whatever ſervice thou haſt to do for God in thy generation, by doing good to others, do it with all thine heart. In your inſtructing, admoniſhing, counſelling, reproving; in your working righteouſneſs, in your ſhewing mercy; in your promoting and encouraging any good work, or preventing evil; in your propagating ſerious Religion, in your pulling poor ſinners as brands out of the burning, and reſcuing them out of the power of the Devil, in compelling the ſtragling and wandring Sheep into the Fold of the Lord, or whatever elſe you have before you, do it heartily as unto the Lord.

What a world of good might a generation of hearty Chriſtians do in the World? how many Souls might be the better for them? how many Families might bleſs God for them? The p. 369bleſſing of Souls ready to periſh, might come upon them; they may be the bleſſings of a whole Countrey; they may be Lights to the World, and Life to the dead; Eyes to the blind, Tongues to the dumb, Feet to the lame, and ſtrength to them that have no might; the Kingdom of God, the Goſpel of Chriſt, would be advanced and adorned by them, and the Synagogues of Sathan even depopulated and deſtroyed. And how greatly would this both abound to their own account, and tend to their own improvement in the Grace of God?

But wo to many of us, yea and to the poor world alſo, becauſe an excuſe muſt ſerve us inſtead of an heart, (we want time, we want parts; either opportunity or ability we have not; thus we talk, when 'tis an heart only that's wanting.) Hence 'tis we ſtand ſo many of us like cyphers, a company of uſeleſs and inſignificant Souls, which the Goſpel and the Intereſt of Chriſt might ſpare and find little miſs of in the world. Friends, do but find an heart, and that will find you time and ability, for other manner of ſervice than hitherto you have done. Well, this is one thing implyed in Simplicity, Heartineſs.

2. Singleneſs of heart. Singleneſs of heart notes, both plainneſs of heart, without juggles and cheats, or pretenſions of what is not intended, and oneneſs of heart (as I may ſo ſpeak) that does not divide it ſelf betwixt more Lords than one, more Ends than one, but runs out one way; that has but one to ſerve, and but one thing to do. But of this having ſpoken largely elſewhere, I ſhall ſay no more here.

p. 3705. Ingenuity, with good will doing Service, Epheſ. 6.7. this good will notes that good nature, which by grace we are wrought to, inclining and diſpoſing, us to a more noble and free, to a more chearful and ready ſerving the Lord. An ingenuous Chriſtian doth not only ſerve the Lord really, and without guile, but readily and cheerfully; it's ſweet to him to do good: he bears good will to God for himſelf: he feels the infinite goodneſs and worthineſs of the Lord to melt and draw forth his Soul towards him: the name and honour of God is in his heart, and is ſo dear and precious to him, that he feels ſomething within him, prompting him to all manner of expreſſions of love and duty to him. He is become good natur'd, and ſo not only in point of gratefulneſs, he returns love for love, good will for good will, duty for kindneſs, which he hath received; but it is a pleaſure to him, to return good will for goodneſs, love for his worthineſs to be beloved. The name of God he would have to be above every name; it is his delight, and therefore his deſire, that as the Lord is infinitely honourable, ſo he ſhould be abundantly honoured; the very thing, the magnifying and exalting the Lord, is the great thing that ſits upon his heart, it is a pleaſure to him that God is pleaſed, and this he loves that God ſhould be loved and ſerved; and hence is his care, hence are his labours, this is the ſpring-head of all his duties, and God is the Ocean into which his ſtreams do run. He ſpeaks for God, and works for God, and lives for God; he ſtudies to be holy and righteous, he p. 371is buſie and induſtrious, he is watchful and painful, and fruitful in good works, that he may thereby ſhew forth the vertues of him that hath called him, and glorifie his Father which is in Heaven. He underſtands and feels, that what he thus does for God, is to himſelf alſo, and will abound to his own account and everlaſting bleſſedneſs, and the good will he bears to his own Soul, and the hopes he has of his own reward, are as oyl to his wheels, but his good will to his God, is the main ſpring that ſets them all a going: O follow after this bleſſed frame, get you ſuch an ingenuous Spirit, and then how ſweet and eaſie will the very ſeverities of Religion be? The nearer you come up to this, by ſo much the leſs need will you have of that fear, which is ſo neceſſary to bring you hitherto. Fear will now reſign up to love, to do its work more immediately by it ſelf. Not but that there may be ſtill ſome uſe of it, more or leſs; ſo long as there is ſin before us, and any danger of our falling into it, ſo long will love cauſe us to fear; but as we are more grown up above the power of ſin, and are not ſo greatly in danger of it, ſo fear abates. By how much the more perfect love, by ſo much the more hatred of ſin, and ſo much the leſs fear of it. Love will now make as effectual a reſiſtance againſt ſin, by Hatred, as it did before by fear; and for our courſe of duty, we ſhall now run, not with patience only, but with chearfulneſs, the race that's ſet before us; a chearful willing horſe will the leſs need the rod or ſpur.

p. 3726. Spirituality. This and the former are twins, and grows up together. How fit is the ſpiritual man, and how free will he be for ſpiritual work? The new man is a ſpiritual man; he is ſuch from his birth, Joh. 3.6. that which is born of the Spirit is Spirit; but whil'ſt he is a child, there is ſo little of ſpirit appearing in him, that the Apoſtle ſticks not to call him carnal, 1 Cor. 3.1. I could not ſpeak to you as to ſpiritual, but as unto carnal [even as to babes in Christ] but as this Child grows up towards a perfect ſtature, ſo he becomes more ſpiritual from day to day; and accordingly he proſpers in his work.

O Chriſtians, get you to be of a more elevated raiſed ſpirit, through the more abundant diffuſion of the ſpirit of Grace upon your hearts. Live more in the contemplation of God, Behold his face in righteouſneſs, and you ſhall be ſatisfied with his likeneſs, Pſal. 17.15. 2 Cor. 3.18. Beholding as in a glaſs the glory of the Lord, we are changed from glory to glory, into the ſame Image. Hereafter we ſhall be perfectly like him, becauſe we ſhall ſee him as he is, 1 Joh. 3.2. and by how much the more we ſee him here, by ſo much the more like him. Acquaint your ſelves with God, divine converſes beget intimacy in Heaven, and none ſo Heavenly as God's intimates; we are too great Strangers in Heaven, to have much of Heaven upon our hearts; diſtance breeds difference, by being ſuch ſtrangers, we become more alienated from the life of God. There is nothing more ordinary, than to receive the tincture of our ſociety upon our hearts; we like our acquaintance, and are apt to grow like them. p. 373Be familiar with the ſpiritual God, and you will become more ſpiritually minded; no ſuch advance towards divine conformity, as divine communion; conformity will prepare for communion, and communion will increaſe conformity.

Chriſtians, Be ſpiritual, your work is ſpiritual; it lyes in the exerciſe of ſpiritual Graces, in the performance of ſpiritual duties, in the offering up ſpiritual Sacrifices. Your encouragements are ſpiritual encouragements; ſpiritual priviledges, comforts and rewards, favour and acceptance with God, fellowſhip and friendſhip with God, peace of Conſcience and joy in the Holy Ghoſt.

What are all theſe ſpiritual works, and ſpiritual encouragements, to carnal hearts? how unfit is the ſpirit of a brute for the work of a man? and how unſuitable is the Spirit of a man, (the carnal mind) to the work of a Chriſtian? They that are in the fleſh (fleſhly men) cannot pleaſe God, Rom. 8.8. 1 Pet. 2.5. Ye alſo, as lively ſtones are built up a ſpiritual houſe, an holy Prieſthood, to offer up ſpiritual Sacrifices, acceptable to God by Jeſus Chriſt. Sowing of fields, planting of Orchards, buying, and ſelling, and trading, are as proper works, for the beaſts of the earth, and as much they are like to do at it, as bleſſing, and praiſing, and ſerving the living God, to carnal men. Sinners, you alſo come together to pray, and hear, and Sing, and ſerve the Lord; but you are like to make as good works of it, as to the ſpirit of theſe duties, as your Cattel would do, at building your houſes, or keeping your markets; and by how much the more any amongſt Chriſtians are like you, by ſo p. 374much the more unskilful are they like to be at the work of God.

And what are ſpiritual encouragements, to carnal hearts? how little would it quicken and provoke carnal men, on in the Service of God, to tell them, as you grow more ſerviceable, ſo you ſhall be more acceptable to God; as you abound in duty, ſo your grace, and your comfort, and your hopes, and your joy ſhall abound? If you could tell them, This is the way to be rich, to riſe and grow great in this world; you ſhall gain favour and friendſhip with men; the Dignities and Preferments, the Gold and the Silver ſhall be ſhared amongſt the moſt active and induſtrious Chriſtians. What multitudes would this fetch in to be Diſciples, and what contending would there be, who ſhould be the moſt forward of all Chriſt's followers? But whil'ſt this is all we can ſay, you ſhall find grace in the eyes of the Lord, you ſhall have treaſure in Heaven, we ſee by experience enough, how little this will move them. Get theſe hearts to be more Spiritualized, and then you will find both the work of God and his rewards, to be moſt acceptable work, and the higheſt encouragements.

Friends, what's the reaſon that we ſo loſe all our arguments, which the Lord puts into our mouths, to perſwade you to more ſerviceable and fruitful life? we open the good treaſure of Heaven to you, we ſet the unſearchable riches of Chriſt before your eyes, and do what we can to enamour you of them, thereby to allure on your lazy hearts, to kindle deſire, to quicken to p. 375labour, but nothing will do; you are as ſlow and as heartleſs in your purſuit of theſe inviſible treaſures, as if nothing had been told you, of their worth and excellency; how comes this to paſs? why are you … yet carnal? I, that's it, that ſpiritual good things are no more taking with you; your fleſhly wayes, your fleſhly pleaſures, your fleſhly converſes and correſpondencies, have ſo kept alive, and fed, and fomented the carnality of your hearts, that they cannot diſcern or taſte the things of the Spirit.

When we are become more ſpiritual, we ſhall ſavour and reliſh ſpiritual things, and then ſhall we feel what attractives they will be; our deſires will be above, our delights will be above, our hearts will be loſt to theſe carnal things, we ſhall leave this earth to earthly minds; when this mantle of fleſh is fallen off, and we are gotten up into the Chariots of fire, then ſhall we ride upon the high places of the Heavens, and our wings ſhall carry us on ſwiftly, towards the mountains of Spices.

As far forth as we are become ſpiritual, our motions upward will become natural; and by how much the more natural, by ſo much the more ſtrong and pleaſant: the rougher things of Religion, will be then more ſmooth, and the hard things eaſie; 'tis this fleſh that creates us difficulties, when the fleſh is ſwallowed up of Spirit, difficulties ſhall be ſwallowed up of delight, and then ſhall we go on our way rejoycing, then ſhall we labour and abound in the work of the Lord, when we ſhall thus taſte, and ſee that our labour is not in vain in the Lord.

p. 376Laſtly, Follow after pleaſure, the Pleaſure of Religion: This will ſpring up to you out of the former branches, as I have already hinted. Get you ſuch a Spirit of power and holy activity, grow up to that exactneſs, ſimplicity, ingenuity, and ſpirituality, that you may drink of their pleaſures. Here I ſhall ſhew,

1. That Religion hath its pleaſure.

2. That the pleaſures of Religion are the portion of the grown Chriſtian.

3. What the particular pleaſures of Religion are, that we ſhould be reaching after.

1. Religion hath its pleaſures. You may remember, I have been laſhing and leading you on hitherto, at leaſt within a ſtep or two, by fear. And though your fears will now, in great part be left behind you, I would not yet leave you. That which follows, will be of this uſe to you, to encourage you to bear the rougher conduct of fear, all along your younger time, by that ſweeter courſe you ſhall have of it, when fear ſhall give up to love; as the pleaſures that comes in, from the hopes of freedom, doth allay and ſweeten the the ſeverities of an apprenticeſhip.

Religion hath its pleaſure. It hath its tartneſs, and its trouble, as you have ſeen already; ſo much unpleaſantneſs it hath in its fore view, that fooliſh Sinners ſhun it, and run away from it, for fear. They will not touch the Roſes, for fear of the prickles. As 'tis with Saints, ſo 'tis with Holineſs, 'tis a Lilly among thorns; theſe thorns p. 377not only hurt the Lillies, but keep back the hand of the gatherers; how many more than there are, would be reaching after this precious flower, but for fear of being ſcratch'd.

Well, but whatever there be in Religion to affright, it hath much more to invite us to it; Her wayes are wayes of pleaſantneſs, and all her paths are peace, Prov. 36.17. They ſhall be abundantly ſatisfied, with the fatneſs of thine houſe, and thou ſhalt make them drink of the River of thy pleaſures, Pſal. 36.8. what, and how great the pleaſures of Religion are, will be made appear in the third particular.

2. The pleaſures of Religion are the portion of the grown. They lye deep, they are ſome of thoſe deep things of God, which the Spirit of God will reveal, 2. Cor. 2.10. 'tis not every one, that hath a little Religion, that is gotten down ſo deep, as its pleaſure lyes. It is with the pleaſure of Religion, as with the Plagues of Sinners, they both lye at the bottom. The beſt of ſin is at top, Sinners firſt draughts are the ſweeteſt, when they have drank down to the bottom of their cup, then they taſte the dregs. Beware Sinner, of what comes after thy pleaſant dayes; thou haſt yet taſted but the beſt of Sin, thou art not come to the bottom of thy cup, there the gall and the wormwood lyes.

And ſo on the other ſide, the top, and the outſide of Godlineſs, hath more harſhneſs in it, 'tis the inſide and the bottom of it, that is moſt pleaſant, there its ſweetneſs lyes.

p. 378Young beginners and ſmatterers in Religion, ſeem to have made a bad exchange: they have loſt the ſweetneſs of ſin, and pleaſures of the fleſh, and are not come at the ſweetneſs of Religion; their pleaſant dayes are gone, and what have they in exchange? Behold, for peace they have great bitterneſs, for eaſe wearineſs, for mirth heavineſs. If Chriſtians that are come but to the entry of Chriſt, ſhould hope for no more than they taſte or ſee, they would be ready to wiſh themſelves back in the tents of wickedneſs.

It is really a bleſſed exchange that they make, who with Moſes, Heb. 11.25. chooſe the afflictions of Religion, rather than the pleaſures of ſin. The very ſufferings of the Saints, are a better portion, than the rejoycings of Sinners, the Winter of Godlineſs hath more Sun-ſhine, than the Summer of Sin; honeſt poverty is better than the Mammon of unrighteouſneſs, and honeſt labour and travail, than wicked eaſe and idleneſs. He whoſe carnal laughter is turn'd into Godly ſorrow, his ſorrow will end in Godly joy.

This joy, though the entrance of Godlineſs be the way to it, yet the Infants in Religion, do ſeldom taſte of it. God uſes to do, as Chriſt at that feaſt, Joh. 2.10. he keeps the beſt wine till laſt. The pleaſures of Religion are the portion of thoſe that have gotten up to the power of Religion: Whil'ſt the weaker Chriſtians feed themſelves on their fears and ſorrows, p. 379and the moſt of their Religion lyes in their humblings and mournings for ſin, thoſe that are grown up to be ſtrong in the Lord, do feel the joy of the Lord to be their ſtrength; and when we have experience of this pleaſure of Religion, it is both a ſign of our growth, and will be our ſail to carry us on, with more vigour and ſwiftneſs.

3. What the pleaſures of Religion are. I ſhall mention but theſe four,

1. The pleaſure of Sincerity.

2. The pleaſure of Succeſs.

3. The pleaſure of Eaſe.

4. The pleaſure of Love.

1. The pleaſure of Sincerity. Sincerity hath ſuch ſweetneſs in it, as no man knows but he that hath it; a ſtranger ſhall not intermeddle with this joy. This pleaſure is not known by every Chriſtian, that is ſincere. Where is ſincerity in every real Chriſtian, but he hath little of the pleaſure of it, that hath not the knowledge of it. Weak Chriſtians are in doubt, whether they be ſincere or not: thoſe that are but one degree above hypocrites, are ſtill in fear that they are but hypocrites; they that know themſelves upright, can rejoyce with that joy of the Apoſtle, 2 Cor. 1.12. This is our rejoycing, the teſtimony of our Conſcience, that in all ſimplicity and Godly ſincerity, we have had our converſation in the world.

p. 380O the galls and ſtings of a guileful heart! whatever ſpecious ſhews there may be, of Religion without, whatever approbation, or applauſe the hypocrite may obtain from men; whatever tickling delight, in a great repute, for an eminent Chriſtian, he may feel for a while; whatever pleaſure his gifts and commendable performances, may feed him with; yet the Conſcience of hypocriſie, and guile within, after the fluſh of that carnal pleaſure is over, will ſting him into bitterneſs and anguiſh. Much good may do hypocrites, with all their applauſes and ſelf-exaltations, a plain, honeſt, upright heart, hath more ſerenity and ſweetneſs, than comes in by all the admirings and Euge's in the world.

Friends, would you live a voluptuous life? get you an upright heart: would you have all within you to be ſweetneſs? beware of the leaven of hypocriſie: would you prove your ſelves no hypocrites? then be improving daily; let ſincerity be growing up towards perfection, and then it will be known what it is, Nichodemas will in a while, appear to be Nathaniel, an Iſraelite indeed in whom there is no guile. Let it be thus with thee, and then thou mayeſt take up the Pſalmiſts words, Pſal. 4.7. Thou haſt put gladneſs in mine heart, more than in the time, when their corn and wine increaſed.

2. The pleaſure of ſucceſs. 'Tis a comfort to ſee ſomething coming in; when the deſire cometh, it is a tree of life; diſappointment is diſtreſs. To ask and not to have, to ſow and p. 381not to reap, to work and not to have to eat, to buy, and ſell, and travail, and trade, and never to proſper in any thing, but to be as poor, and low, as thoſe that are idle; I need not tell you, how ſad and uncomfortable it is. To take upon us to be the Servants of Chriſt, to take up the profeſſing trade, the praying trade, and the hearing trade, and to find all we do, to come to juſt nothing; I have been praying, and hearing, and hoping, and yet ſtill I am where I was; Luſt holds up the head, Grace hangs the wing; doubts and fears, dulneſs and darkneſs ſtill abide upon me as heretofore, I am as carnal, and earthly, and barren, as very a child in Religion, as I was many years ſince; O what a weary and uncomfortable life is this! to have ſo many things a doing, and nothing done; O how heartleſs a thing is it.

When we have good ſucceſs, when we ſee our Souls proſpering, this will waſh our ſteps with butter, and ſtrew our wayes with roſe-buds, and make pleaſant all our paths.

One of the great joyes of the world, is the joy of the Harveſt; and the joy of the Saints is expreſs'd by that, Iſa. 9.3. They joy before thee, according to the joy in harveſt. The Harveſt is the ſucceſs of mens labours, and that's their joy, to ſee they have not laboured in vain.

Chriſtians, though they are never like in this life, to ſee the Harveſt in the ſheaf, yet 'tis a joy to them to ſee an Harveſt in the p. 382blade; to perceive that the ſeed is not dead and rotten under the clods, but ſpringing up to the Harveſt; this is a pleaſant ſight. It is not ſuch a pleaſure to the Husbandman, to walk through his fields, where he hath been ploughing and ſowing, and to behold the thriving beginnings of an hopeful crop, to ſee all green, and freſh, and hearty, and ſtrong, this is not ſuch a pleaſure to the Husbandman, as 'tis to a Chriſtian, to ſee a ſpring of Grace in his Soul.

Now I ſee, 'tis not in vain to ſow to the ſpirit, to ſerve and wait on God. Where is all thy praying, where is all thy labouring? God knows where 'tis ſaith the barren Soul, I doubt 'tis all loſt, I can ſee no ſign of it remaining; that's a ſad Soul. But ask thus of the thriving Chriſtian, where is all thy praying, and thy labouring? and he can anſwer, O I thank God, 'tis here to be ſeen; This field of mine, a few years ſince, lay all fallow, rough, and hard, and nothing that was good, was to be found upon it; but now, (O how it joyes mine heart to find it ſo) the good ſeed that hath been buried here, is not dead, 'tis gotten up above ground, the Lord hath let me ſee ſomething of his grace breaking forth, and it encreaſes and grows up daily in me. The hard and ſtubborn, is now become a melting and broken heart, the proud and froward, is now become an humble and quiet ſpirit; It hath coſt me ſomething, many a ſad thought, many a ſigh, many a tear; but though I came hardly by it, here 'tis by the grace of God, the barren hath brought forth, this dry tree hath bloſſomed, this ſluggiſh heart, p. 383to which the very thoughts of a laborious fruitful life, were once ſo irkſome, that I doubted that I ſhould never have come to any thing, but ſhould have liv'd and died a drone; O what a comfort it is to me to ſee it thus hopefully come on. A diligent Chriſtian will have ſuch ſucceſſes, his labour ſhall not be in vain in the Lord, 1 Cor. 15.58. and when he ſees what good ſucceſs he has, then let him ſpeak, what a pleaſure it is to him.

Chriſtian, Thou haſt been at thy work, but what fruit haſt thou found? haſt thou proſpered? haſt thou ſped well? doſt thou ſee of the travail of thy Soul? Is thy ſin weakened? is the world conquered, is grace quickened in thee? Is it ſo, and is it not a pleaſure to thee to find it ſo? Doth it not pleaſe thee, that thou art not ſo vain, nor ſo earthly, nor ſo proud as thou haſt been? Doth it not glad thee at the heart, to find that the Lord hath been with thee, and bleſſed thee, and helped thee, in what thou haſt ſet thine heart unto? And how lookeſt thou now, on thy remaining works? wilt thou any more drive ſo heartleſſely, and ſo heavily on, as thou waſt wont to do? wilt thou any more cry out, Hard ſervice? a weary life? Sure thou canſt not; what thou findeſt coming in, will make thy very labour and thy ſweat, to be ſweetneſs to thee.

3. The pleaſure of Eaſe. Eaſe hath a pleaſure in it; not only eaſe or reſt from our work, but eaſe in our work, when we can carry it on with eaſe; by how much the harder our work is in it ſelf, by ſo much the greater pleaſures will it p. 384be, when we can go eaſily through it. Chriſt tells us, Matth. 11.30. that his yoke is eaſie, and his burthen light. Chriſt's yoke is an hard and an heavy yoke to Sinners, and ſuch which they are in no wiſe able to bear, but he makes it eaſie to his Saints. A yoke may be made eaſie three wayes,

1. By making the burthen of it lighter,

2. By making the neck ſtronger,

3. By accuſtoming the neck to the yoke.

1. By making the burthen of it lighter; by paring it, or taking off ſomething of it; a great yoke may be pared, and pared, till at length it come to be a little on. Thus Chriſt's yoke, will not be made eaſier; he will pare nothing off, he will not abate any thing of his work; there's the ſame Law for Saints and for Sinners, there's the ſame duty impos'd on the weak as the ſtrong, Matth. 5.17, 18. Think not that I am come to deſtroy the Law or the Prophets, till Heaven and Earth paſs, one jott or title ſhall in no wiſe paſs from the Law, till all be fulfilled: The ſame Law which was from the beginning, ſhall be Law to the end. Chriſt will never make that to be no ſin, which once was ſin, nor that to be no duty which once was a duty, nor will he ever diſpenſe with duty or ſin; he ſays not to any, leſs ſhall ſerve for thee, than for others, he requires all of every one. But here, by way of caution, take notice of two things,

p. 3851. Chriſt's yoke, is in this ſenſe, eaſier than Moſes's yoke, there is an abatement of the burthen of Ceremonies, and legal Rites; that Law of the carnal Commandment, as 'tis call'd, Heb. 7.16. is vaniſhed, and taken out of the way; no more of that chargeable ſervice, of Sacrifices, no more Bulls, or Goats, or Lambs out of our flocks or herds; the ſervice of Chriſtians, is in this reſpect, cheaper Service, than that of the Jews of old, 'tis only our Moralls, whereof nothing will be abated.

2. Though Chriſt requires the ſame duty of all, and impoſes the ſame things, and as much upon the weak as upon the ſtrong, yet he will accept that of the weak, which he will not from the ſtrong. Nothing leſs than perfection, is due from the weakeſt, but ſincerity will be accepted, whatever imperfection there be. God will take thoſe weak and maimed Services from the weak, which he will not from the ſtrong. He that hath a Male in his flock, and Sacrificeth a corrupt thing, Curſed be that deceiver, Mal. 1.14.

2. By making the neck ſtronger. That's an eaſie yoke to a man, which a Child is not able to wagge. A labouring man that's weak and ſickly, will find his ordinary work, to be too hard for him; when he recovers his ſtrength, he can go through it with eaſe. p. 386Weak Chriſtians, will ever find Chriſtianity to be hard Service; as they grow up to be ſtronger, they will find it grow more eaſie, day by day.

3. By accuſtoming the neck to the yoke. The yoke at firſt putting on wrings and galls, and wearies; thoſe that are unaccuſtomed to the yoke, are impatient of the yoke, 'tis uſe that makes it eaſie. An Apprentice to a Trade, though at his firſt entrance, he do not half ſo much work as afterward; yet 'tis with twice ſo much pains. The firſt hour is ordinarily with him the burthen and heat of the day, his morning is hotter than his noon.

The tediouſneſs of Religion meets us at the threſhold, our hardeſt task is to begin well; nature will make the ſtrongeſt oppoſition againſt grace, at the the very birth of the new creature; our firſt charge againſt luſt, is uſually the hotteſt charge; the travail of the birth hath more pain in it, than all the after care of bringing up the child.

A Chriſtian at his firſt ſetting out after Chriſt, feels all his motions heavenward to be as ſwimming againſt the ſtream, but by how much the more, grace hath over-powred nature, by ſo much the more, he hath now gotten the ſtream with him; his following p. 387God is now become as ſwimming down the ſtream of that new nature, which hath now gotten ſo much the better in him.

One of the hardeſt works of a Chriſtian, is Self-denyal; to lay down our own wills, to curb our appetites, to go croſs to our own diſpoſitions, intereſts, and humours; this goes near at firſt, and will hardly be born; but after we have us'd our ſelves a while to it, and by degrees inur'd our wills to ſubmiſſion to the will of Chriſt, and holding the bridle ſtrait upon luſt, and appetite, have made our hearts to feel themſelves to be under authority; a chearful and contented ſubjection will in time become habitual to us; the more ſelf-denyal we have exerciſed, the leſs will there be afterwards needed. He that hath been given to intemperance, to gluttony, or drunkenneſs, at his firſt laying a reſtraint upon himſelf, what a bondage is ſobriety and temperance to him? but after he hath uſed himſelf to a temperate life, he finds it more ſweet and eaſie to him, and is better pleas'd with it than ever he was with his former exceſs, and ſcarcely knows now, what 'tis to luſt after his old licentiouſneſs.

Now Brethren, that which I would perſwade you to is, Make your Religion pleaſant, by making it eaſie to you; make your Religion eaſie, not by halfing your work, p. 388or remitting your care, but by increaſing your ſtrength and your diligence; get your hearts ſtrengthened, and get them habituated to Religion; this will make it eaſie, and eaſe will make it pleaſant.

What's the reaſon that we ſee ſome Sinners go on with ſo much pleaſure, in their wicked wayes? the ſervice of ſin is laborious enough, and in ſome reſpects much more toilſome and expenſive, than the Service of Chriſt; They have many Maſters to ſerve, and every one of them will be calling them to work; they have the Devil to ſerve, and the World to ſerve, and divers luſts to ſerve; they are like a ſervant of men, who is at the command of more Maſters than one; one calls him this way, another that way, one hath this to be done, another that to be done; ſo that for one and another, the poor Servant can never be at reſt; ſuch is the caſe of Sinners, their pride calls them one way, their covetouſneſs another, their ſenſuality another; their Souls are made meer Hackneys of, though they change their rider, yet one or other is ſtill upon their backs. And yet we ſee how roundly, and merrily they go on their way, without ever complaining of their Maſters, or their work. When do you ever hear any ſuch complaints among them, O this Devil is an hard Maſter, O this fleſh of mine, what a Tyrant is it? O this feaſting and ſporting, this drinking and rioting, what an irkſome Trade is it? O this getting of Money, this laying p. 389houſe to houſe, and field to field, I am quite weary of it. When do you hear any ſuch groanings, or complainings amongſt them? No, no, they are ſtrong Sinners, they are accuſtomed to do wickedly, and thereupon, as very a drudgery as the ſervice of Sin is, they can go through it with eaſe, and pleaſure. Friends, get you to be ſtrong in the Lord, and you will run your race of duty with much more pleaſure, than ſinners run their courſe of iniquity, hold you cloſe to your work a while, and you will get to Heaven with as much eaſe, as Sinners go to Hell.

O what fools are loytering, trifling Chriſtians! who think to make their life eaſie, by idleneſs? what's the reaſon that thou halteſt thus after the Lord, and art ſo ſlothful in thy way? why doſt thou not ſet thine heart, and thy ſhoulders to the work of the Lord, and give thy ſelf in good earneſt, and wholly to it? O I can't endure all labour, all difficulty, I muſt have a little eaſe; 'tis too tedious and painful to me, to hold to ſuch cloſe and conſtant ſervice. But doſt thou think to make thy work eaſie, by trifling at it? Fooliſh Soul, thou takeſt the ready way, to create thee the more difficulty; once the work muſt be done, or thou art undone, and there's no ſuch way to do it eaſily, as by doing it diligently; the life of a trifler, is the hardeſt life of all that profeſs themſelves p. 390Chriſtians; doubtleſs Chriſt's yoke, will ſit eaſieſt upon thoſe necks, upon which it ſits the cloſeſt.

4. The pleaſure of Love. He that hath not felt pleaſures in love, hath not felt what 'tis to love. This is one of the great pleaſures of Heaven, to love and to be beloved; to receive the over-flowings of the divine love, and to feel our hearts emptying themſelves and flowing forth in returns of love to God. Look how much you have of love, ſo much of Heaven, of the joy that is above, 1 Pet. 1.8. Whom having not ſeen, ye love; what follows? Ye rejoyce with joy unſpeakable and full of glory, 1 Joh. 4.16. God is love, and he that dwelleth in love, dwelleth in God; and he that dwelleth in God, dwelleth in joy, Pſal. 37.4. Delight thy ſelf in the Lord, to love God and to delight in God, are much the ſame, love is the bud, and delight is the bloſſome, that grows out of it.

Love hath a pleaſure in it, and the love of God, will put a pleaſure into all Religion. How amiable are thy Tabernacles, O Lord of Hoſts, Pſal. 84.1. It is good for me to draw near to God, Pſal. 73.28, I delight to do thy will, O my God, Pſal. 40.8. Sing praiſes to his name, for it is pleaſant, Pſal. 135.3. It is a pleaſant thing for him that loves, to pleaſe and praiſe the Lord; It is good before the Saints, Pſal. 52.9.

p. 391Fear often brings us upon Service, but 'tis love that ſweetens it, fear brings us on, eſpecially in the dayes of our minority, and it ſhould do ſo, as I have already ſhewed, if love will not, fear muſt. We often pray, and read, and hear, and ſearch our hearts, and look to our wayes, becauſe we dare do no other; we ſtrive, and wreſtle, and watch, againſt ſin, and its luſts, againſt the world and its temptations, becauſe we are afraid what would become of us, if we ſhould not. 'Tis well that any thing will do, either love or hope, or fear; whatever it be, that will bring us upon our duty, that will keep us from iniquity, 'tis well that ſomething will do it: 'Tis better to pray, becauſe we are afraid to neglect it, than not to pray at all; 'tis better to keep a good Conſcience, becauſe we are afraid of an evil Conſcience, than to be licentious; whatever it be that brings us upon a conſciencious life, better ſo, than to be let alone to carnality and looſeneſs.

But yet ſtill, 'tis love that ſweetens, and thereby ſtrikes the great and moſt kindly ſtroke in all Religion. Fear brings us to Religion, as to our Phyſick; the ſick man hath no love to Phyſick, but yet he will take it, rather than dye; Love brings us to it as to our food, 'tis our meat and drink to do the will of God; eating and drinking, to the hungry and thirſty, are ſome of the great p. 392pleaſures of life. Duties are the meat of Holy Souls, and they come unto them, with as great deſire, and are converſant in them, with as great delight as hungry bodies come to, and ſit at their meals, Cant. 2.3. I ſate down under his ſhadow, and his fruit was ſweet to my taſte.

Weak believers are like ſickly men, neither Phyſick, nor food will reliſh with them; they muſt eat for neceſſity, they cannot live without ſomething of Religion; but were it not for neceſſity, they could almoſt as well let it all alone. 'Tis well that neceſſity will prevail, but whileſt they are thus forced on, how heavily do they drive, and how little muſt ſuffice them? too often, they come on to their duties like bears to the ſtake, and go off from them, as the Oxe from under the yoke.

But when thou loveſt, thy ſoul will enlarge, and reach forth with deſire, even after the higheſt pitch of Godlineſs; and thou wilt go freely and chearfully on, in all the exerciſes of it. Thou wilt not then ſay, may not leſs ſerve? thou wilt not ſay, may not leſs duty ſerve, becauſe thou canſt not ſay, may not leſs pleaſure ſerve? Every one would have as much pleaſure as he can, and therefore would'ſt thou have, as much holineſs as thou canſt; the more holy, the more pleaſure.

p. 393If thou loveſt, thou wilt not be for ſhort Duties, ſhort Prayers, ſhort Sermons, little ſnatches at Religion, thou wilt not be ſo ſoon weary at thy work; when are men weary of pleaſure? when do they uſe to ſay, I have pleaſant hours enough, ſunſhine dayes enough, O that my good dayes were over once! O that my dayes of darkneſs would come, and the years draw nigh, wherein I might ſay, I have no pleaſure in them! Every one is willing to live in delights, as much and as long as he can; when once we can ſay, the Lord is my delight, the next word will be, Let me dwell in the preſence of God for ever.

Chriſtians, let our Souls take the wing, and mount up towards this bleſſed ſtate; O how ſhort do the moſt of us fall, we have much ground to go, e're we ſhall get up to it. How is it with us in our ſecret converſes with God? are we glad when our retiring hours draw near? when we enter into our Cloſets, to meet with our beloved, do we there uſe to ſolace our ſelves with love? Is praying and praiſing our pleaſure? is communing with God, and with our own hearts, a delight? do our hearts uſe to ſay, It's good for me to be here?

And how is it with us in our ordinary courſe? what is the joy of our life? Is this it, that our life is a walking with God? have we no p. 394good dayes, but our holy-dayes? are we never well, but when we can ſee and ſerve the Lord, and never amiſs, while we are ſo doing? do we not only judge, but feel that intimacy and familiarity in Heaven, is our only Heaven on earth? Lord how ſeldom, Lord how little is it thus with us?

But may we not obtain? Is not ſuch a bleſſed ſtate, worth our putting in for it? Are you willing, friends, to keep you alwayes at this diſtance from your delight? Is it enough, that you have ſome hopes for hereafter, are you content that your ſouls ſhould never taſte of your joyes here? ſhall they ſtill dwell in exile, while they dwell on earth? ſhall they never put off the garments of their widowhood, till they put off their clothing of fleſh? Are you content to take up yet longer, with this dark and diſconſolate ſtate? Is the drudgery of Religion, this ſighing, and mourning, and ſtriving againſt the ſtream, and going on ſo poor, and hungry, and hard beſtead; Is this Religion enough for you? would you be glad to be more cheary, and lively in your way? would you taſte the milk and the honey, the marrow and the fatneſs? would you ride on, with free ſpirits, and full ſails, triumphing over difficulties, and rejoycing in hope of the glory of God? would you that theſe rough wayes were become a plain, and theſe dark ſhades were all ſun-ſhine? would you feed in the green paſtures, and be led by the ſtill waters, and be made to drink of p. 395that River, that makes glad the City of God? Then put you on, be no longer ſmatterers and pidlers, dwell no longer on the ſhoar or ſurface of Religion, but hoyſe up all your ſails, and launch forth into the deep; get you into the heart and inſide of Chriſtianity, where the Lord will ſhew you his loves. Be not ſatisfyed with ſome few glances, or little touches; but get you poſſeſſed and ſwallowed up of the love of God in Chriſt Jeſus our Lord; and this will be to you, both the wine, that will make glad your hearts; and the oyle, that will make all your wheels to run: then ſhall you run the way of Gods Commandements, when the pleaſure of Love ſhall enlarge your hearts.

FINIS.

End of the text · Richard Alleine, Godly Fear (1674)