Instructions About Heart-Work, Text (6 of 8)
Forget not in thy Joy how 'tis with thy poor Neighbours, much leſs how 'tis with the poor Church of God. Pſol. 137.5, 6. If I forget thee O Jeruſalem, let my Right Hand forget her cunning; let me never touch the Harp more, or rejoice at the ſound of the Organ, if I forget poor Jeruſalem; if I don't remember thee, Let my Tongue cleave to the Roof of my Mouth; let me never ſing Song more, no nor never ſpeak Word more, if I preferr not Jeruſalem above my chiefeſt Joy. Friends, you that can be Merry and Jolly in theſe Dayes, remember how is it with poor Jeruſalem; Is our Jeruſalem in Proſperity? Doth the Church of Chriſt flouriſh? Is Religion and ſincere Chriſtianity countenanced and encouraged? Are not the Tents of Jacob ſmitten and fallen? and do they not look Black, and all torne and Weather-beaten? It was ſaid once, though by an evil Tongue, Numb. 24.5. How goodly are thy Tents O Jacob, and thy Tabernacles, O Jeruſalem: But where is their Goodneſs? where is their Beauty? Are not the Daughters of Zion all Sun-burnt with Affliction? 'Twas ſaid once by the Church, I am Black but Comely, Cant. 1.5. Sun-burnt with Affliction, but Beautiful through Grace; but may it not now be ſaid, We are Black and Deformed; not only Sun-burnt, but Collied, Black as a Coal by Iniquity? Is there not only a Marring of our outward Beauty, but a failing of the very Spirit and inward Beauty of Chriſtianity? Though it were once ſaid, Pſal. 45.13. The Kings Daughter is all glorious within, and her Cloathing of wrought Gold; muſt it now be ſaid, Our cloathing is in Sack-cloth, and we are become Black and Pale, and all Withering within? Is not Chriſtianity in moſt Places dead at the Heart? May there not an Ichabod be Named among us, The Glory, the inward Glory is departed from Jeruſalem. It's well for us, if it be not thus with us, if the Pale Horſe hath not ridden into our very Inner-man, if there be not Death in our Hearts, if our Faith, and our Love, and our Holineſs, and our Zeal be not dead; if we be not grown ſtark Cold many of us, or at leaſt our higheſt pitch be not Lukewarmneſs. Conſider how 'tis with your ſelves; but if it be better with us, O that it were ſo, O that the Lord had not a Controverſie with us, even with us, for the loſs that we are at, and the fall that is to be ſeen among us; but if it were better with us in our Particulars than it is, yet forget not how it is abroad, with the generality of Profeſſors amongſt us. It is in every Bodies Mouth, what a general and lamentable Decay there is every where of the Soul of ſerious Chriſtianity. And is all this nothing with you? Is this a Seaſon to rejoice and make Merry in? Ezek. 21.9, 10. A Sword, a Sword is ſharpned and is alſo furbiſhed, it is ſharpned that it may make a ſore Slaughter, it is furbiſhed that it may glitter, ſhould we than make Mirth? Beloved, we may Read in our Decayes and Hypocriſies, that the Lord may be ſharpning and furbiſhing an outward Sword againſt us, to avenge and to puniſh an Hypocritical Nation: But the Spiritual Sword of the Lord is ſharpned already, and what a ſore Slaughter hath it made? What a Slaughter of the Faith, and the Hopes, and of the Graces, and the Comforts, of the Love, of the Humility, of the Meekneſs, of the Self-denial; what a Slaughter hath been made of all theſe already? How little of them is there left alive? Is there ſuch a Spiritual Sword, ſuch a Javelin ſmitten through the Heart, ſuch a ſore Slaughter made of the very Spirit of Religion, and ſhould we yet make Mirth? Is this a Seaſon to be ſo Merry or ſo Jolly in? What a Woe is there denounced, Amos 6.1. & 6. againſt thoſe Merry ones, and Jolly ones, upon this Account, that they are not grieved for the Afflictions of Joſeph! and what ſhould we be Merry, and ſo Merry, as to be without Senſe of the Afflictions, and alſo of the Sins of Joſeph? The inward Languiſhings and Conſumptions of the People of God?
Chriſtians, I doubt we have too much forgotten all this; we do not conſider, we do not remember or lay it to Heart, how ſadly it goeth with the Intereſt of Chriſtianity among us; ſure it would change many of our Countenances, and abate us our Pleaſant Hours, were this duly Weighed.
It is our Fault and our Sin, that it is thus with us, and 'tis a ſign that thou art of the Number of thoſe ſick Souls, thou art one of them; there is a ſad Slaughter made in thine own Soul, [thine] Heart languiſheth, and thy Grace is whithered; 'tis a Sign it is ſo, if thou canſt be ſo Merry, and not to be Afflicted with the Whitherings of others. O Friends, remember theſe things, and whatever Rejoycings you have in outward things, let theſe things be an allay to them; Rejoyce as if ye Rejoyced not, Weep as if you Wept not; ſaith the Apoſtle, 1 Cor. 7.30. I cannot ſay the latter word to you in ſuch a time, Weep as if you Wept not, but Weep as if you wept, Weep in good earneſt; Weep heartily, Weep abundandly; let your Eyes run down with Tears; I cannot ſay, Weep as if you Wept not, but yet rejoyce as if you rejoyced not; abate and moderate all your Joy and Mirth.
4. For our Fear; this is well governed, when we fear nothing but what …e ſhould fear; and this we fear, as much, and no more than we ſhould. For the Regulating our fears,
Firſt, We are to keep our Hearts in a due fear of what we ſhould fear.
1. God is to be feared. The Glory of his Excellent Majeſty, of his Holineſs, of his Righteouſneſs, of his Omnipotence, and all his Glorious Attributes. The Attributes are his Glorious and Fearful Name, Deut. 28.58. That thou mayeſt Fear that Glorious and Fearful Name, the Lord thy God; this fear of God, is a Fear of Reverence; to Fear God, is to ſtand in aw of his Glorious Majeſty; but in ſpecial there muſt be a fear of the Indignation of God, and the Power of his Wrath. Luke 12.5. I will tell you what you ſhould fear, fear him who is able to deſtroy both Soul and Body; the fear of God, is the Ground and Reaſon of all other Fears.
2. Sin is to be Feared, 2 Sam. 1.14. How waſt thou not afraid, to ſtretch forth thine Hand and deſtroy the Lords Anointed? It was thy Wickedneſs, thy great Sin to do that Act; How is it that thou wert not afraid to do it? Sin is the moſt formidable of Evils; if Men knew what it were to Sin againſt God, 'twould make them tremble; not only great ſins, but little ſins, not only open, but the moſt ſecret ſins: there's enough in every ſin to make Men afraid; that Men are ſo vile, and ſo wicked as they are, it is becauſe they fear not ſin; fear ſin and you will fly from it.
3. Temptations to ſin are to be feared. Therefore we are to pray, Lead us not into Temptation. It is our fear that muſt bring us on our Knees, to make this Hearty Prayer. If ſin be to be feared, then whatever enticeth or leadeth to ſin is to be feared. Some of our Temptations are to be feared and ſhunned; evil Companions are a Temptation, theſe muſt be ſhunned; the liberty of unneceſſary Sports and Recreations, of ſumptuous Feaſtings, of curious and coſtly Apparel, &c. are Temptations, and therefore muſt be ſhunned; others of our Temptations are to be feared and warily uſed: Riches and outward Proſperity is a Temptation; our Money, and our Lands, and our buſineſſes in the World are Temptations. He that will be Rich, falleth into Temptation, &c. and therefore muſt ſo be feared, as to make us the more wary and circumſpect in the ſeeking and uſing of them: follow your Trades with fear, go into your Fields and Markets with fear, Eat and Drink with fear; fear your fine Houſes, fear you Plentiful and Proſperous Eſtates, leſt by theſe you be led away to ſin, and to forget God. You are every day among Temptations, throughout the whole time of your lives, and therefore is the Exhortation of the Apoſtle, 1 Pet. 1.17. Paſs the time of your Sojourning here in fear.
4. The puniſhments of ſin are to be feared. The wrath and the curſe of God, that Everlaſting death which is the wages of ſin, as I told you before, fear him who is able to deſtroy both body and ſoul in Hell. He is able and he will do it, if thou continue in thy ſin. This fear is planted in the heart, as the Sword of the Angel was placed in the way of Balaam, to keep him back from his wicked deſigns. This world is a wicked world; notwithſtanding that God hath placed ſuch a flaming ſword in ſinners ways, notwithſtanding all their fears, how wilfully wicked are they? but what world would this world be, if there were no fear upon mens hearts, to bridle or reſtrain them.
Secondly, We are to keep the heart out of fear of what it ſhould not fear, to ſuppreſs and keep down all unreaſonable and ſinful fears. There are two things eſpecially which men fear but ſhould not fear.
1. The Yoke of Chriſt; the difficulties and ſeverities of Religion; ſome men continue to be ſinners, becauſe they are afraid to be Saints; they continue under the power of the Devil, becauſe they are afraid of Chriſt. They look on Chriſt as an hard Maſter, his ſervice as hard ſervice, his Yoke as an hard Yoke; ſome deſires they have after Religion, they could wiſh themſelves Chriſtians, but they are afraid to venture. The difficulties and the ſeverities of a Godly life keep them off; they are afraid of them, that they ſhall never bear them. As God placed a flaming ſword in Eden, Gen. 3. ſo theſe fears, are a flaming ſword of the devils placing, to keep the way of the tree of Life, to keep ſinners back from Chriſt; they dare not come to Chriſt, for fear of him, and the heavy yoke that he would put upon their Necks.
2. The Croſs of Chriſt; that is,
1. The ſufferings of this Life. Theſe are not to be feared. Rev. 2.10. Fear none of thoſe things which you ſhall ſuffer. And this very charge, not to fear them, is an Evidence that even Chriſtians are too apt to fear Sufferings.
2. Death for Chriſts ſake, Luke 12.4. Fear not them that kill the body. Fear not the worſt that men can do; You may not only be perſecuted by evil men, impriſoned, ſpoiled of your Goods, but you may be ſlain, put to death by them; yet fear them not; and as a violent death, a being put to death for Chriſt, ſo neither is a natural death to be feared; death is the King of terrours. The Apoſtle tells us, Heb. 2.15. That for fear of death, men are all their life time ſubject to bondage. There is a natural fear of death, implanted in every man, even in Chriſt himſelf, and there is a ſinful fear of death; and then 'tis ſinful, when 'tis exceſſive; when there is ſo great a fear of death, as to diſtreſs, and diſtract us in the duties of our lives. When there is ſo great a fear of death, that we cannot quietly and patiently ſubmit to its ſtroke; when we cannot comfort and ſupport our ſelves againſt the fear of death, by the hope we have in our death; the righteous hath hope in his death, Prov. 14.32. As the Apoſtle ſpeaks concerning ſorrow for the dead, 1 Theſ. 4.13. Sorrow not as men without hope, the ſame may be ſaid concerning the fear of death, fear not as men without hope. The righteous hath hope in his death, he lies down in hope, goes to his grave in hope, and this hope fortifieth his heart under all its fears.
Now friends would you keep your hearts under Government, learn theſe two Leſſons.
1. Keep your hearts in fear, and particularly 1. keep you in the fear of God, keep up the Aw and Reverence of God in your hearts, get you trembling hearts before the Lord; behold the ſevere and jealous eye that is upon you, live under ſuch a deep ſenſe of the Greatneſs, Glory and Majeſty of the great God, as may conſtantly awe you. Sanctifie the Lord God in your hearts and let him be your fear and your dread. Thoſe that live not under an awe of God, lye open to the Devil and all his Temptations. It is this, the fear of God, that is the bridle, to keep us in due order.
2, Keep you in fear of ſinning againſt God. Pſal. 4.4. Tremble and ſin not. Art thou a profeſſor of faith in God, and doſt thou not yet fear to ſin againſt God? doſt thou believe that God is the obſerver of all ungodlineſs? that thine iniquities are all marked before him? doſt thou believe that God is the avenger of all ungodlineſs, and that all thine iniquities ſhall be recompenſed and returned upon thine own head? how is it then that thou art no more afraid of iniquity? Art thou an hypocritical profeſſor, and doth not thine hypocriſie make thee afraid? art thou a proud Profeſſor, or a worldly Profeſſor, or a lukewarm, or froward, or carnal, or ſlothful Profeſſour, how is it that thy pride, thy covetouſneſs, that thy coldneſs, or frowardneſs, or carnality, or ſlothfulneſs doth not make thee afraid? are theſe Evils, this Pride, and this Hypocriſie, this Coveteouſneſs, this frowardneſs rooted and raigning in thy heart? where are thy fears all this while? call up fear, put on fear, and let this ſuppreſs theſe luſts, which will elſe be breaking forth into practical iniquity. If you would fear a life of Covetouſneſs, a life of Pride, fear this heart of Pride, this worldly carnal heart; if you would fear a froward look, a froward tongue, fear a froward heart; cruſh this Cockatrice Egg, before it hatch into practical wickedneſs.
3. Fear Temptation to Sin. What does uſe to foment or heighten the luſts of thine heart? What doth uſe to draw them forth into practice? Whatever it be: fear it as you would fear the Devil. Particularly,
1. Fear whatever you over love in the World;
1. When you have your pleaſant diſhes before you, and varieties of them; when you have your pleaſant cups before you, fear your being tempted to exceſs; feed not your ſelves without fear, eſpecially feaſt not without fear; put a knife to thy throat if thou be given to appetite, when thou ſeeſt dainties before thee. Prov. 23.2. Look not on the wine when it is red in the cup and ſparkles, and moves it ſelf aright. Look beſides it, be afraid to look upon it, leſt it tempt thine appetite beyond its bounds.
2. Fear your fine Clothes; your Faſhions and Ornaments that you delight in; haſt thou not pride in thine heart, and is not thy pride even as tinder, that will catch fire of every ſpark; doſt thou love to be fine and gallant, doſt thou love thy fine Faſhions and Ornaments? let thy love make thee afraid.
3. Fear that Money that thou loveſt, and thy Lands and thy Fields and the increaſe of thy Subſtance; when riches encreaſe ſet not your hearts upon them, Pſal. 62.10. Do you proſper, do you grow rich in this world, do ye feel the world coming in, and your ſubſtance increaſing upon you? fear this proſperity; I do not ſay, fear proſperity and ſhun it or flee from it, but fear it and look the better to your ſelves, be jealous of your ſelves in ſuch a time, leſt when you proſper and be full, you then forget God. Have an eye to your hearts in your proſperous eſtate; take heed that your Souls grow not poorer, as your outward Man growes richer; It was the joy of the Apoſtle, 2 Cor. 4.16. That though his outward man grew to decay, yet his inward man was renewed day by day; but friends let it be your fear, leſt as your outward man flouriſheth, your inward man grow to decay; leſt your Riches eat up your Religion; leſt you looſe your love to God, leſt you abate in your care for the things of Chriſt, leſt thoſe poor ſouls wither and ſuffer loſs, leſt the work of God be at a ſtand with you; leſt praying and praiſing and communing with your hearts, and looking into the other World, and caring and labouring for thoſe poor immortal Souls, be laid aſide or but ſlightly ſhuffled over. Know any of you that are in a proſperous eſtate, that have ſet your hearts upon getting and find the world increaſing upon you, know that you are in danger; your Souls are in danger, your Religion is in danger of ſinking and withering; your Proſperity is a temptation that will endanger your neglect of God and your Souls. Look upon proſperity as a temptation, and fear it as a temptation; be jealous of your hearts in ſuch a time.
4. Fear your vain Company, your Societies, and correſpondencies with your carnal Friends and acquaintance. Doſt thou love vain company? I do not ſpeak of vile company, of Drunkards, and Rioters, of Swearers, and Scoffers at Godlineſs, thoſe Sons of Debauchery that are the filth and garbage of the VVorld, but even vain company, that are nothing but froth and folly, complement and merriment; the unſavoury ſalt of the earth, that are good for nothing; to whom a ſerious and ſavoury word put in, is as vinegar to the teeth, and as ſmoke to the eyes; and who will thereby tempt you, to turn out all religion out of doors, for the time at leaſt; becauſe 'tis ſo unſavoury to the Company. Fear to come among them, go not out after them, thruſt not your ſelves unneceſſarily in among them; but when God brings you in among ſuch, when neceſſary buſineſs brings you in, be with them in fear; think with your ſelves, now I muſt look to mine heart, here be they that are like elſe to ſteal it away from God. Friends, ſettle this upon your hearts, and really believe it, and carry the ſenſe of it upon you, that vain acquaintance and companions are a temptation. Though they do not tempt you to drunkenneſs, or ſwearing or lying or riot, yet they may tempt you to lukewarmneſs and indifferency in Religion; they will chill and cool your good affections, and dull and blunt the edge of your ſpirits heaven-ward. As holy and lively ſociety, will quicken and whet our hearts, towards what is good, even as iron ſharpneth iron. Prov. 27.17. So are we like to be dulled, and blunted by vain company. Friends, would you keep your hearts in good plight? would you keep you clear of the vanities and follies of the world? would you keep your ſelves unſpotted from the world? would you ſhine as lights in the world and be a rebuke to their ſins, do you in good earneſt deſign to maintain the life of God within you? then beware of theſe ſons of Vanity and let them henceforth be your fear, and not your deſire or delight.
To this, let me farther add by the way, are vain company Temptations, and to be feared? then you that are Chriſtians, look to it that you be not of ſuch a vain, earthly, frothy Converſation, that we muſt warn others that are better, to take heed of you, and be afraid of coming into your company. If vain company be a Temptation, then take heed that you be not ſuch, that even your ſociety ſhould be feared. Such a fault there is among profeſſors, and it is a greivous thing to conſider what a vain, and unſavoury, and unprofitable converſation there uſually is of Chiſtians with Chriſtians, of Profeſſors with Profeſſors. What is your diſcourſe? how do you uſe to ſpend your time when you come together? how little of God, of Chriſt, of the ſtate of your Souls, is to be heard among you? you can talk of your Trades, of your Buſineſs, of News; and ſometimes that which is worſe, tell evil ſtories of others behind their backs; You can laugh and be merry with carnal Mirth, even as others; but what do you more than others? whoſe hearts do uſe to be warned or refreſhed by your lips? Its ſaid, Prov. 10.11. The mouth of the righteous is a well of life, And ver. 21. The lips of the righteous feed many. Is it ſo with us? what of the water of life is there, proceeding out of thoſe Wells of life? If there be a Fountain in you, is it not a Fountain encloſed, a Well ſhut up? who are there whoſe Souls are fed from your lips? If Chriſtians did meet with no better feeding, then they have from ſome Profeſſors lips, they might ſtarve and periſh; So jejune and unſipid our diſcourſes uſually are, and withal ſo carnal and vain, that we rather pull down then build up, we rather chill and damp, then quicken and enliven thoſe that are converſant with us. We have too often, like the Quakers, our ſilent meetings, as to any thing of God that is going among us. Friends conſider, look back and obſerve how it has been; have your mouths been wells of Life? doth there not ſometimes come forth mudd, inſtead of water? have your lips fed many? May be your hands have fed poor hungry bodies; may be they have had of your bread and of your money, but what have they had from your lips? Not a word. Their Souls may periſh, for all the feeding that they have had from your lips. It is ſaid, Mal. 3. Thoſe that feared God ſpake often one to another; that is, of the things of God; but is it ſo with us? what ſhall we ſay to ſinners, who when we charge others to take heed of their company, who will reply, why, they were even as good come amongſt us as amongſt ſome of your ſelves, and as much they are like to get, and as little harm by us as by you?
Friends, I have more than once provoked you to be more Spiritual, and more Heavenly in your Converſes; but what hath been the fruit? Is it better then it hath been? O that you could tell me it was! I thank God it is a little better; I have ſet mine heart upon it, I have put my ſelf to it, to bring forth ſomething of what I have learned for others benefit. I muſt tell you, this unprofitableneſs is an ill ſign as to your ſelves, as well as it may be a ſnare to others; barren lips are a ſign of barren hearts; 'tis to be feared there is not ſo much of Chriſt within you, when there is ſo little coming forth, that there is but little truth in your hearts, when there is ſo little Grace in your lips. O Friends, that you would yet check your ſelves for this neglect, that you would yet charge it upon your hearts, to be more fruitful this way. To what purpoſe are you preach'd unto, to what purpoſe do I warn you, if you will not amend? I'le tell you one way to help it, Let your own hearts be more ſet upon God, get more ſpiritual ſavour, more life and power of holineſs in your own ſpirits, and it will find an eaſier vent; More divine Communion, will be the beſt help to more holy Communication. But this by the way.
5. For our Grief or Sorrow. I ſhall ſhew here,
1. That the Object of our Sorrow is evil. The Evils we are to greive for are,
1. Sin.
2. Miſery or Affliction.
2. What are the due degrees, and just limits of our Grief,
1. Sin; This is the great and ſpecial object of Sorrow, and ſorrow for Sin is the beſt and moſt neceſſary of ſorrows. Sin is a grievous evil, and it moſt calls for grief of heart. He loves neither God nor himſelf, that grieves not for ſin; Sin is the abuſe of God, and the wrong of our own Souls. How canſt thou ſay thou loveſt God, if thou canſt abuſe him, or ſee him abuſed without ſorrow? how canſt thou ſay, thou loveſt thy ſelf, when thou canſt wrong thy ſelf, and not be grieved? what wilt thou grieve for, if not for that, which is ſo provoking to God, and ſo diſtructive to thy ſelf?
Sin ſeems good in the eyes of ſinners, and therefore it ſeldom troubles them; 'tis that which pleaſeth them, and ſuits with their tempers; 'tis that which profits them, and brings them in all their gains; Sinners, that muſt hereafter die for their ſins, do at preſent live by their ſins; they are beholding to their ſins for their livelihood. Some men live by lying, and ſtealing, and defrauding; by Coveteouſneſs and oppreſſion; 'tis that which brings them in their Eſtates; they had been, ſome of them, but poor men, if their ſin had not gotten them Eſtates. Others live by their Pleaſures, and carnal merriments; 'tis their mirth and their pleaſure that keeps them alive, Sorrow and Melancholy they think, would kill their hearts. Sinners live upon their ſins, and therefore will not be grieved at them.
But though thou thinkeſt thou liveſt by thy ſins, thou muſt die for thy ſins; thy ſins are making a grave for thee, and carrying thee to it; thy ſins are preparing an Hell for thee, and leading thee down to the chambers of Death. Thy ſin ſpoils thee at preſent of all that is good, and makes thee good for nothing, but to be fuel for the fire. Holineſs prepares the Saints, and makes them meet for the inheritance of the Saints in light; Col. 1.12. and ſin prepares ſinners, and makes them meet for the inheritance of everlaſting darkneſs; fit to ſerve none but the Devil, fit to dwell with none but the Devil. Sinners, you that go on in your ſins, you are herein, but fitting and preparing you for the Devil. This Pride that you live in, theſe Pleaſures that you live in, this Covetouſneſs that you live in, by all theſe, the Devil is preparing you for Hell. There is a fire prepared for you, Mat. 25.41. Everlaſting fire prepared for the Devil and his Angels; there is an Hell prepared for you, and your ſin is as faſt as it can, preparing you for that place of Torment. Your going on in your ſin is your ripening for wrath; thou art almoſt ripe already, and art ripening every day; and as ſoon as thy ſin hath but made thee fully ripe, thou droppeſt as ripe fruit uſes to do, down thou droppeſt to rottenneſs, into the grave, and into the darkneſs of the pit. Thou art grown to that height in ſin, that thou mayſt be ripe before to morrow, and as ſoon as thou art ripe, thou wilt be rotting; thy Body in the dirt, thy Soul in Hell. This is the fruit that ſinners get, and ſhall get at laſt by their ſins. Rom. 6.23. The wages of ſin is death. But yet, becauſe at preſent they live by their ſins; their ſins make them merry, their ſins make them Rich, they get money by them, they get Eſtates by them, therefore they are not troubled; though they ſin they will not ſorrow. Thou haſt ſmitten them but they have not grieved, Jer. 5.3. 'Tis ſaid, with reſpect to the puniſhment of ſinners, and it might be ſaid concerning them, they have ſmitten themſelves, and yet have not grieved.
Sin ſeems good in the eyes of ſinners, and therefore it doth not trouble them; but ſin ſeems to be ſin to Saints. Rom. 7. that is, the greateſt and worſt of Evils; for ſo ſin, when it appears to be ſin, doth appear to be the worſt of Evils; and therefore to them, its matter of Sorrow. When ſin appears to be exceeding ſinful, as the Apoſtles Expreſſion is before, then the heart will be exceeding ſorrowful; the degrees which by the right Government of the heart, this ſorrow for ſin is held up to, and the bounds and limits it is held within, are theſe,
1. This ſorrow must be ſo great, as to anſwer the ends, and bring forth the proper fruits of it. The end of this ſorrow, and the fruits it muſt bring forth, the Apoſtle tells us 2 Cor. 7.9. is Repentance. I rejoyced that ye ſorrowed unto Repentance. And ver. 11. This ſelf-ſame thing, that ye ſorrowed after a godly manner, what carefulneſs it wrought in you! yea, what clearing of your ſelves, &c. What ever trouble for Sin, what ever ſorrow any of you have in your hearts, if it doth not bring forth Repentance, a forſaking and turning from ſin; if this ſorrow doth not work a fear of falling back into ſin, if it doth not work a care of preventing your fall, if it do not work to Indignation, and Zeal againſt Sin; if it leave you the Friends of ſin ſtill, the followers of ſin ſtill; if this be all you can ſay, I am troubled at it, but I cannot help it; it's my trouble that I am a Drunkard, it's my grief that I am a Worldling, or proud, or froward, but God be merciful to me, I can't get rid of theſe evils; if your ſorrow, whatever it be, doth not bring forth Fruit unto Repentance, it is not wrought up high enough; there muſt be more load layd on, there muſt be more of its Thorns, and Spears, and Stings thruſt into that hard Heart of thine; thou muſt feel more of its Gripes, it muſt fetch out more Groans, and Sighs, and Tears out of thee, thou muſt be brought to another manner of trouble for ſin, then yet thou art, e're it reach the due degree of Godly ſorrow.
2. This ſorrow must not be ſo great, as to hinder the exerciſe of any other Grace or Duty: 'tis ſeldom there is an errour in the exceſs; we don't uſe to ſorrow over much, no, no, we are apt to err in the defect; we do not uſually come up to ſufficient ſorrow; our hearts have but a light hurt upon them, our wounds, ordinarily are not deep enough; 'tis this which moſtly undoes us, we find our ſin to be too light a burthen, 'twere well if our hearts were more ſick, that we could find them bleeding inwardly, and bleeding more abundantly, as 'twas ſaid of falſe Teachers, Jer. 6.14. They heal the hurt of the Daughters of my People ſlightly. It is ſeldom that we can now a dayes, hear of ſuch a thing as a troubl'd Soul, and a wounded Spirit: We are, even Profeſſors of too whole and unbroken hearts; The Sacrifice of God is a broken heart, Pſal. 51.17. but how few ſuch Sacrifices are there any where found for the Lord? The work of the Miniſtry, God helps us, is ſeldome that more acceptable work, an healing work, to heal the wounded Soul, to bind up the broken heart, to comfort them that are caſt down; but the main of our work lyes, in making wounds, in pricking to the heart, in caſting down the high and hardned hearts; Is not there much of this work lying upon our hands, to be hammering, and humbling, and piercing your hearts through with Godly ſorrow? How few are there of you, who can truly ſay, I thank God, this work is done upon me; the breaking work, the afflicting work, the affrighting work is done upon me, my heart through Grace is brought low, and made ſoft, and made ſick of my ſins, ſo that I am prepared for the healing and comforting work? That ſharp two edged Sword of the word, hath pierced ſo deep, and made ſuch work, ſuch wounds in my heart, that now the Oyl is more needed, and the Balm to heal my wounds. O it is matter of trouble and ſadneſs of heart, to find no more ſuch ſad Souls, and ſorrow bitten hearts, then we can either ſee or hear of in the World. 'Tis ſeldom therefore I ſay, that there is too much of this ſorrow, that trouble for ſin riſeth too high; but yet ſometimes, and in ſome caſes it may be ſo; there may be an exceſs of ſorrow for ſin; Chriſtians may be preſſed down over meaſure, they may be ſwallowed up of overmuch ſorrow; as the Apoſtle intimates, and would have prevented, 2 Cor. 2.7. Comfort ſuch an one, leſt perhaps he ſhould be ſwollowed up of overmuch ſorrow. Therefore in this caſe, there muſt be Limits ſet to our ſorrow; and it muſt be held within theſe Limits. It muſt be ſo much only, as may not hinder the exerciſe of other Graces and Duties; it muſt neither hinder our Hopes, nor hinder our Faith, nor our Love, no, nor our Joy in the Lord; It ſhould be with Chriſtians in this caſe, as with the Apoſtle in another caſe. 2 Cor. 6.10. As ſorrowing, yet alwaies rejoycing. Sorrowing, yet believing, ſorrowing yet hopeing, caſt down, yet comforted. It muſt not hinder our Duties. Some Chriſtians have been ſo overwhelmed with trouble, that they have not been able to hear, nor pray, nor think with any Comfort upon God, or the things of God. this is an exceſs of ſorrow, and muſt be reſtrained. Sorrow for ſin, no more then will help you to believe, and Hope and Love and praiſe and ſerve the Lord.
2. Affliction. This is another object of ſorrow. The Degrees and Limits of this are.
1. That we ſorrow not ſo little, but that we have a due and a deep ſenſe of the hand of the Lord upon us. Otherwiſe we deſpiſe the chaſtning of the Lord, which the Apoſtle forbids, Heb. 12.5. Deſpiſe not thou the chastning of the Lord. By afflictions I mean here, the ſufferings of this Life; Croſſes and Loſſes of Eſtates, of Friends, Husband, Wife, Children, or near Relations. Sufferings in our perſons, by Sickneſſes, Pains, Languiſhing and the like, theſe muſt be grieved for. God complaines, Jer. 3.5. I have ſmitten them, but they have not grieved: 'Twas their ſin that they did not ſorrow.
2. That we ſorrow not ſo much as to ſink under our ſorrows. That we be not ſwallowed up of overmuch ſorrow. As we may not ſlight or deſpiſe the chaſtnings of the Lord, ſo we may not faint when we are chastned. The Apoſtle tells us, 2 Cor. 7.10. That worldly ſorrow, the ſorrows of worldly-men for their worldly croſſes, worketh Death. It ſometimes kills their Bodies, ſome men die of their griefs, but it often kills their Hearts, ſinks them in their Spirits, ſtupifies them, and makes them fit for nothing. We may not be ſo depreſſed with ſorrows, but that we ſtill keep our Hearts alive, and to be of good courage.
3. Not as men without hope. We muſt ſorrow for all our afflictions, but as the Apoſtle would have Chriſtians ſorrow for the dead. 1 Theſs. 4.13. Sorrow not, ſays he, as others, which have no hope. The Righteous hath hope in his Heart, and his hope muſt moderate his ſorrow. This ſad ſtate will not laſt alwaies; there's hope of an end of his afflictions, and that ſhould moderate his ſorrow; The Righteous hath hope in his Death. Prov. 14.32. and hath this double hope.
1. That Death will put an end to his ſorrows.
2. That the end of his Sorrows ſhall be the beginning of Everlaſting Joyes, and in this hope he muſt comfort himſelf under his ſufferings, and moderate his ſorrows for them.
4. Alwaies as men that have worſe matters to ſorrow for. The leaſt ſin is a worſe evil then the greateſt affliction, and calls for more of our ſorrow. Chriſtians muſt take heed that they do not looſe the ſenſe of ſin, in their exceſſive ſorrowing for affliction. When affliction lyes too heavy, ſin uſually lyes too light; Jer. 30.15. Why cryest thou for thine affliction—becauſe thy ſins were increaſed, I have done theſe things unto thee. Why art thou impatient under thy ſufferings? Whatſoever thou ſuffereſt, how hard ſoever it goes with thee in the World, there's a worſe thing then all this, that ſhould ſet thee a crying; thy ſin, thy ſin which is the root of all that which thou ſuffereſt.
5. Let your ſorrow for Affliction never be ſo great, as to hinder your ſorrow for ſin. Sorrow more for Iniquity, and that will limit and moderate your ſorrow for your affliction. Why doſt thou take on ſo for loſſes in thine Eſtate, for thy loſt Friends and Relations? Thou haſt greater matters then theſe to trouble thy ſelf about; thy ſins are the loſſes of thy Soul. Think when thou art mourning over thy worldly croſſes, as ſad as it is without, how is it with my Soul? Is there not ſin upon my Soul? Is there not Guilt upon my Soul? and let out thy ſorrows ſo much upon the ſin of thy Soul, that thou mayſt have none to waſt upon the ſufferings of thy Body. Reſtrain thy Tears for thy afflictions, thou wilt need them all to be ſpent upon thine Iniquity. O Friends, if you were concerned for your Souls, as much as you ſhould, if you were ſenſible of the miſchiefs and miſeries that ſin is bringing upon your Souls, this would make all the ſufferings of this life, to be as light and little things.
6. For our anger. The Government of our anger is, that which eſpecially is meant, by ruling our Spirits, in thoſe two Scriptures, Prov. 16.32. He that is ſlow to anger, is better then the mighty, and he that ruleth his Spirit, then he that taketh a City. Prov. 25.28. He that hath no rule over his own Spirit, is like a City that is broken down, and without walls.
The Objects of Anger is Evil; the Limits of Anger are theſe,
1. Be never angry with God. Some perſons are ſo fretful, that none can pleaſe them, are apt to be angry with every one that hath to deal with them. There's no ſcaping their anger, but by ſhunning their Company, and having nothing to do with them. Men cannot pleaſe them, and God cannot pleaſe them; they will be angry with their Maker; when his Providences towards them are any thing croſs to their Humours, or their Intereſt, they are angry at God, angry at his Providences. So it was with Jonah, when God ſmote his Goard that he had given him for a ſhade. Jonah was in a pett, angry with God, and juſtified himſelf in his anger; I do well to be angry. Jon. 4.9. Some Fooliſh Perſons, if it be dry Weather when they would have it Rain, if foul Weather, when they would have it fair, they are angry; they frett, their Hearts riſe and murmur and repine againſt the Providence of God. And ſo when the wicked are exalted and flouriſh, and themſelves are oppreſſed and brought low; Men are apt to frett and murmur at Divine Providence, that thus orders it. Thence is that Caution, Pſal. 37.7. Fret not thy ſelf becauſe of him who proſpereth in his way; that is, fret not againſt God, becauſe of him, that he lets ſuch wicked ones to proſper. Let God alone in his way, whatever he doth in the world, keep ſilence to the Lord, and fret not, murmur not againſt him. To be angry with the Wind, or the Rain, or the Flouds, or the Sun, when we ſuffer prejudice by them; yea or to be angry with the irrational Creatures, that ſerve us; with our horſes, or oxen, or dogs, when they do amiſs, this is often anger againſt God. Some are ſuch Fools, that if their horſe ſtumbleth, or their Ox ſluggeth, or their dog barks, or takes what he ſhould not, they are ſuch fools as to be angry with them, irrational Creatures are not the Objects of your anger; you may ſtrike your Horſe, or goad your Ox, or beat your Dog, but hee's a fool that will be angry with them. Some are ſuch fretful fools that they'l fret and chafe at ſenſeleſs and inanimate creatures, which they uſe; how do Gameſters fret and chafe at their Cards, at their Dice, when they run not for them? how do ſome Tradeſmen fret at their work, when it fadges not aright; when their yarn breaks, when their cloth ſhrinks, when their Sythe or Knife will not cut, or cut their fingers, or their legs, or hit upon a ſtone, or the like; ſome ſuch there are, that will be angry with their work, will fret at their Sythe, or their Knife, or their Yarn, &c. Theſe you may reckon amongſt the firſt-born of Fools; and the folly of ſuch anger is not the worſt that is in it, there's Prophaneſs in it too, anger againſt theſe creatures is anger againſt God.
2. Be not ſoon angry with men. He that is ſlow to anger, is better then the mighty, Prov. 16.32. Some perſons are ſo touchy, that 'tis hard to keep them quiet, like tinder or Gunpowder, that will catch fire of every ſpark; a wry word or look, nay their own jealous thoughts will ſet them on fire; every little thing will provoke them; this is an evil and ſore diſeaſe, that is hardly cured. You whoſe temper this is, know that it is your miſery; 'tis a miſerable temper, to be of ſuch a froppiſh touchy Spirit, you that are ſuch, you had need to pitty the caſes of thoſe that dwell with you. Look upon thy ſelf as a Briar or a Thorn hedge; and know that the fault lies not in them thou art angry with, but in thine own angry heart,
3. Be not angry without a cauſe. Mat. 5.22. He that is angry with his brother without a cauſe, ſhall be in danger of the Judgment. The only juſt cauſe of Anger is ſin. Eph. 4.26. Be angry and ſin not; and that you may do ſo, be only angry againſt ſin. We may be angry againſt wrongs, or abuſes againſt our ſelves, but it muſt be upon this account, that theſe wrongs againſt our ſelves are ſins againſt God. Be not angry without a cauſe, and be not angry for every little cauſe. Chriſtians muſt be patient, and bear much; it muſt be a great thing that muſt provoke them to anger. Do not pick quarrels one againſt another, and make anger where there's no cauſe of anger; and do not quarrel for trifles, that any wiſe man would rather deſpiſe, then be provoked with.
4. Be not long angry. Eph. 4.26. Let not the Sun go down upon your wrath. Eccl. 7.9. Anger resteth in the boſom of fools. Of the ſeveral ſorts of tempers that are among men, ſome are ſoon angry and ſoon pacified. This, though it be an evil, yet its a more tolerable evil; let it not juſtifie you in your touchyneſs that your anger is quickly gone; to be ſoon angry is your ſin, though not ſo great, becauſe you are ſoon pleaſed. Do not allow your ſelves in this temper; little ſins muſt be carefully avoided.
Others are ſlow to anger and ſwift to pacification. Hard to be provoked, eaſie to be pacified. This is the beſt of Tempers; this is that meek and quiet Spirit, which is of great price in the ſight of God. This man is a Moſes; Moſes could be angry and was angry to a great height, when he ſaw Iſrael become Idolaters; but yet this Moſes was the meekeſt man upon earth. This meek temper is the moſt deſirable of all tempers, even for our own ſakes; every man that is a wiſe-man, would if it be poſſible be a meek man; none would be a fury but a Fool.
Meekneſs of Spirit is the way to get every mans love and good opinion, and the way to our own eaſe and ſerenity of heart. Frowardneſs and fretfulneſs is its own puniſhment; what vexations and galls are ſuch Perſons to their own hearts, and what a reproach, and a by-word and an odium are they to others?
Others are eaſily provoked and hardly pacified; a little ſpark will kindle a fire, but many waters will not quench it. A ſoft anſwer, ſaith Solomon, Prov. 15.1. turneth away wrath. In ſome 'twill, but in others, neither ſoft nor hard words will do it; no contending, no ſtooping, no yielding, no loving obliging words or carriage will ſtop the current, till time hath a little allayed and worn it out. This is a wretched temper, and next to the worſt; ſoon angry and long angry.
Others are ſoon angry and never pacified. The grudge of their hearts is a cancer in their breaſts; there it corrodes and frets, but will not be cured. Theſe are Devils incarnate; 'tis the malice of the Devil that is implacable malice. That's the 4th. limit, not long Angry.
5. Reſtrain the ſinful effects of Anger. Such as are,
1. Angry looks, we read Prov. 25.23. of an angry countenance, an angry look is either a furious look, the fire of the heart ſparkling out at the eye, or a ſowre, and ſullen, a dogged or diſcontented look.
2. Angry words, as reproachful words, Mat. 5.22. Racha, or thou fool, calling names, Liar, Theef, Varlet, Knave; or railing and bitter words, words dipped in Vinegar or Gall, ſpoken on purpoſe to irritate and provoke.
3. Distances and Eſtrangements. Keeping aloof, refuſing ſociety with thoſe we are angry with; I'le do him no hurt, but I'le never have to do with him more, there's an angry reſolve. Never talk you are not angry, whilſt this fruit of it, diſtance and eſtrangement continues.
4. Revenge. When the grudge lyes burning within, and watching to do him an ill turn, or to be even with him, as they uſually expreſs it. Revenge is the intending, endeavouring or doing hurt, to ſuch as offend us, to ſatisfie our malice and wrath. We may right our ſelves upon thoſe that abuſe and wrong us; either in our Eſtates, or our Names, in juſt and honeſt ways, and in ſuch caſes where God, or Conſcience; or the honour of Religion does not call upon us to ſuffer wrong, and paſs by or put up abuſes; we may right our ſelves in caſe of wrongs, but never out of Malice, to ſatisfie our wrathful hearts. Some wretched ſpirits there are, that in ſome trifling offences that are offered them, could paſs them by, but only for the ſatisfying their malice; their wrath muſt be ſatisfied. This if it be a righting of thy ſelf, yet if that which puts thee upon it, be the malice of thy heart, this is a revengful righting of thy ſelf, how often do ſome men ſpeak at ſuch a rate, not ſo much that I do regard the thing, but I ſcorn to be abuſed.
Well, theſe are the limits to bound your Anger. Be not angry with God, nor any of his Providences; be not ſinfully angry with men; not ſoon angry, not angry without a cauſe; not over angry where you have a cauſe; not long, not implacably angry; lay aſide an angry look, reſtrain an angry tongue, and beware of meditating revenge, let not there be a ſecret grudge remaining which will make revenge ſweet to thee.
Now becauſe this is a great peice of the Government of the heart, and of great difficulty, I ſhall direct you to ſome means for the bringing it about.
1. Prize, ſeek and maintain your peace with God.
1. This will find you other work to do, then to mind every little offence that comes athwart you. The wrath of God is as the roaring of a Lion. Whilſt you are in fear of that, or caring how to eſcape it, you will not mind the barking of a Dog, or the hiſſing of a Gooſe. What haſt thou nothing elſe to take up thy thoughts, then theſe trivial things? its an ill ſign; 'tis a ſign thou mindeſt not God as thou ſhouldſt, nor thy ſoul as thou ſhouldſt, when thou art ſo apt to be in a pett at every little thing.
2. Your breaking peace with men is your breaking peace with God. Art thou ſinfully angry with thy brother, or with thy husband or thy Wife? take heed, God is angry with thee: Pſal. 18.26. With the froward thou wilt ſhew thy ſelf froward. You that are given to frowardneſs, ſtudy that Scripture and tremble. Canſt thou ſtand before an angry God? wouldſt thou that God ſhould carry it as frowardly towards thee, as thou catrieſt it towards others? wouldſt thou ſee ſuch a frowning face, wouldſt thou hear ſuch words of fury from the Lord, againſt thy Soul? thou muſt look for no other from him, if thou carrieſt it thus frowardly to thy Friends. Mind your peace with God more, be more ſolicitous about the taking up that deadly Controverſie, that hath been betwixt him and thee; and prevent the raiſing of new quarrels with God, and then we ſhould have fewer quarrels one with another. Is it peace betwixt God and thy Soul? is all fair and friendly betwixt him and thee? methinks thou ſhouldſt bear any thing then from men; Is it not peace betwixt God and thee? Is that great work yet to do? Is there ſuch a weighty concern lying upon thee? Is thy Peace with God yet to make? What a fooliſh wretch art thou, to diſturb thy ſelf with theſe little matters?
2. Totally eſpouſe the interest of God, and renounce the intereſt of this Self and Fleſh. It is this ſelf, that is the make-bate, and the riſe of all our quarrels. If you would know no other intereſt but the intereſt of God, you would never be angry, but where you ſhould be angry, you would only be angry with ſin againſt God. If you had renounced your felfiſh and fleſhly intereſt, you would never take its part, nor take up the Cudgels on its ſide; all our carnal anger it is but our taking part with carnal ſelf; any thing that's ſpoken or done againſt thy ſelf, anger muſt be called up, to revenge this quarrel. Be more zealous for the intereſt of God, and theſe quarrels of ſelf would ceaſe.
3. Know that a pettiſh angry diſpoſition (whilſt it remains unconquered) will make thee a briar and a thorn, to whatever company thou art in. Yea and 'twill make every one elſe, ſeem to be a briar and thorn to thee. What wouldſt thou have people ſay, there dwells a waſp or an hornet? there goes a briar or thorn? take heed how you come near him, leaſt you be ſcratch'd or ſtung? If you would not make every one elſe, to ſeem a briar and thorn or waſp to you, then kill this waſp in your own boſom. If people would but ſtudy more their own eaſe, and the calme of their own hearts, and to be freed from thoſe troubleſome boylings and burnings of their own Spirits they would prize and purſue a more meek and quiet ſpirit. Never expect freedom from vexations and perturbations, till you have conquered that vexatious Spirit.
4. Know that implacable anger marks thee out, for one whom God hath excluded from pardon. If there be any one perſon in the world, that hath ſo angred thee, that thou wilt not be pacified, that anger of thine, will certainly carry thee to hell. If you will not forgive you ſhall never be forgiven. Mat. 6.15. that's the word, your forgiveneſs of others, is made the condition of Gods forgiving of you; your peace with others is made the condition of your peace with God. Thou that art an implacable creature, how dareſt thou ever take the Lords Prayer into thy mouth? how dareſt thou ſay, forgive us our treſpaſſes as we forgive them that treſpaſs againſt us? there is this included in it, If I do not forgive all the World, let not God forgive me. Perhaps you will ſay, oh but I do forgive; I thank God I can ſay it with a clear Conſcience, I forgive all the World; and any Perſon or Perſons that I have had a particular quarrel againſt, I forgive them with all my heart. I ſhall never forget, but I do forgive. Oh what a folly and meer ſelf deluſion is this! I will forgive but I cannot forget; that is, I will forgive but I cannot forgive. It is the plain Engliſh of, I cannot forget, I cannot heartily forgive. I will do them no hurt, I will chide no more with them, but you muſt excuſe me if I carry a ſecret grudge in mine heart againſt them. Is this thy forgiveneſs, thou canſt ſatisfie thy ſelf with? wouldſt thou that God ſhould ſay ſo to thee, I forgive thy wickedneſs but I will never forget it? Angry Soul, art thou reſolved to venture it, to go unpardoned to thy grave? would it not be a terrible word to thee, if God ſhould ſay to thee, I will never forget thine iniquities, nor blot them out of my book? wouldſt thou have thy name blotted out of Gods book? thy ſins muſt be blotted out or thy name blotted out. Wouldſt thou have thy ſins ſtand upon Record againſt thee at the great Day? then at thy perill look to it, that thou quench this fire of implacable, anger.
5. Know that whilſt the effects of anger remain; the paſſion of anger will ſinfully remain. Whilſt there are the fruits ſtill continuing, there the root is not cut up. Nay if there be but ſome of the fruit remaining; If thou forbear thy ſowre looks, and put off an angry countenance, yet if thy diſtance and ſtrangeneſs continues; If thou ſaieſt I will do them no hurt, but I will never have any more to do with them; if thou forbeareſt to give them provoking words to their faces, yet if thou continueſt to bite them on the back; takeſt thy liberty to cenſure them, to rip up the old ſores to others behind their backs, deceive not thy ſelf, thine anger is not turned away, but thy wrath is ſtretched out ſtill.
6. Spend more of your anger againſt your ſelves, for your own ſins, and then you will have the leſs to waſte upon others. That Counſel of Chriſt, Mat. 7.5. is of uſe here; thou hypocrite first caſt out the beam out of thine own eye. Caſt thy firſt ſtone at thy ſelf; yea it may be thou mayeſt ſee reaſon, to ſpend all the ſtones thou haſt to throw, here upon thy ſelf and thine own ſins, and have none left to ſpare, to caſt at thy brother. How have I carried it towards the Lord? O how have I provoked, and do provoke the moſt high? O this proud heart of mine, O this peeviſh heart, O this envious hypocritical heart! Lord, what can I ſay for it? Lord, how can I bear ſuch a wretched deceitful provoking heart? can I bear nothing from others? Lord, how ſhall I bear it, that thou haſt been ſo oft provoked and diſhonoured by me? O my fooliſh Soul, thou haſt other quarrels that are fitter for thee to be engaged in; quarrel with thy ſelf, be angry with thy ſelf, thou haſt ſinned, thou haſt ſinned againſt God, and there let thine anger ſhoot all its darts. This would ſow up thy lips and put a bridle in thy mouth, as it did in Davids. Pſal. 39.2. I was dumb with ſilence, I held my peace. I had not a word to ſay, when I looked up to God. What if Michal mock, if Shimei curſe, God had a quarrel with me, and 'twas he opened their mouths againſt me, thou Lord didst it, and therefore I was dumb and had no more to ſay.
Chriſtians remember all theſe things, and apply them every one of you, as far forth as your caſes need it. Do not ſay (as ſometimes ſome do) here ſuch or ſuch a one was ſtrook at, this word was directed to ſuch a man, or ſuch a woman; do not put it off ſo, but take it to thee, its a word ſent from God to thy ſelf, as far forth as thy caſe is concerned in it. Let every one of you reflect and caſt an eye upon your ſelves, and conſider how far forth you are guilty of ſinful anger; and then enquire as the Diſciples did in another caſe, Lord is it I? Lord am not I one of them thou haſt been preaching this word unto? See every one of you, how farr forth it may be your own Caſes, and accordingly accept of the warning, as ſent from God, on purpoſe to you; and ſo uſe the ſeveral means preſcribed, that if it be poſſible, you may hereby be enabled to get the Rule and the Government of your own Souls. Remembring what I told you but now, from Solomon, He that ruleth his own Spirit, is better then he that taketh a City. If you can but get the rule of your own Spirits, its unſpeakably better to you, then if you had conquered all your adverſaries; if you can reſtrain your own anger, it will be more comfortable, and more tend to the enjoying your ſelves in peace, and ſweetneſs, then if you could ſo charm the whole world, that there ſhould never any one do any thing, that might offend or provoke you.
And thus I have diſpatched what I have to ſay, touching the Government of ſome of the Paſſions of the heart; to order and regulate them ſo, that we may love nothing but what we ſhould love, &c. O what a bleſſed frame ſhould we be in, were we brought to this! 'tis true, it is not to be expected, that we ſhould be brought fully up to this frame, in this imperfect ſtate; but ſo much might be done towards it, as might make our whole way of Religion much more even and eaſie than it is. All our difficulties and failings do ariſe, from the inward diſorders and diſtempers of our hearts. The better order and the better temper our hearts are brought into, the more eaſie will our work be and the more ſweet…y carried on.
Now therefore, after theſe many words I have ſpoken, after theſe many days work that have been ſpent upon this ſubject, let me in the name of God ask you, what is there that hath been yet done upon you? what is there that hath been added to your holy love, to your holy deſires and joys, fears and griefs? are there any little ſparkes added to you? do you love God a little more then you did? do you deſire after him a little more ſtrongly? are your fears of ſin, your fears of temptations to ſin, your grief and ſorrow for ſin, a little encreaſed? Is there any abatement of your love to the World, of your worldly deſires and joys? Is there any allay of your fretful angry paſſion? Who of you can ſay, I thank God, theſe words have not been ſpoken to me in vain. I thank God, I find this World taken down a little lower; I do not love it ſo well, nor deſire it ſo much, nor I hope ſhall ever again ſeek it ſo earneſtly, as I have done? are you any thing the more in fear of ſin, or greiv'd for ſin? are you in hope that your anger ſhall henceforth not be without a cauſe, nor above or higher then its cauſe, nor ever laſt as it has uſed to do?
Friends, conſider, in the name of God conſider; What, is there nothing done? are you as cold in your love to God, as hot in your love to the World, as much without fear and greif for ſin, as if none of all this had been ſpoken? The Lord be merciful to us, what ſhall become of ſuch hearing? What ſerves this Preaching for? what ſerves this hearing for? Doth God take pleaſure, or can you take comfort in your coming together to hear, and being a little affected with the word whilſt 'tis preaching, or ſpeaking ſome words after of your approbation and liking what you have heard, when yet the Word doth not work, nor leave any ſtanding and abiding impreſſions upon you? Its vain to commend a Sermon in words, if the fruit it brings forth commend it not. The beſt commendation of your food is by your eating it, and maintaining your health, and gathering ſtrength by it. O Friends, that's the commendation we would have of our preaching, and the only commendation that we can take comfort in, that our word reacheth its end; that there is ſome ſign of our miniſtry upon your hearts, and in your lives; that we may ſay concerning you, as the Apoſtle concerning the Corinthians; 2 Cor. 3.2.8. Ye are our Epiſtle, and are declared to be the Epiſtle of Chriſt, written not with ink, but with the ſpirit of the living God. Thoſe are the beſt Sermon Notes, that are written not with ink and paper, but by the Spirit of the living God, in the fleſhly tables of our hearts. Theſe are the beſt Sermon Notes and theſe are the beſt commendation of our preaching. Now pray friends conſider, I do not ask you what there is written of theſe Sermons in your note books, but what is there written of them in your hearts? Is there any thing more of the love of God, of deſires after God, of fear of ſin, &c. written or begotten within you?
Had I ability and opportunity of perſonal converſe with you, I ſhould be willing to deal with you in private, hand to hand, and to ask you theſe queſtions man by man; but to ſupply that defect of ſpeaking perſonally, and in private to each one of you, take what I ſpeak in my publick Miniſtry, as if it were ſpoken to thee in particular, and I were dealing with thee hand to hand. Though thou canſt not give (me) thine anſwer, yet fail not to give anſwer in thine own heart; when I ask thee whither thou haſt gotten any more love to God, any more deſires after God, any abatement of thy love to the World, any more fear of Sin, &c. Anſwer thine own Conſcience in this particular. I muſt ſubſtitute thy Conſcience in my room, and let Conſcience take thine Anſwer. Speak every man of you i… your Conſciences, how do you find it? is there any th…ng done upon you by theſe words, or is there nothing …; what do you think of all your hearing theſe words, if th…re be nothing done; if there be as much love to the World, as little love to God, or fear of Sin; if there be the ſame touchineſs, the ſame pettiſhneſs, the ſome angry diſtemper, as if you had kept you at home all this while, and never heard any of all that has been ſaid; Are not you aſhamed, are not you afraid that theſe words of the Lord ſhould have no effect upon you? Beloved, I have preached to you in hope, I have hoped for fruit; I have hop'd for ſome change for the better upon you, in all theſe reſpects. O ſet your hearts unto all theſe words; remember what you can, and recover what you have forgotten; look up to God, look up to God, and pray this prayer to him, Lord let the things that have been ſpoken be written. Let them be written, not with ink and pen, but by the Spirit of the living God; not in a book or paper, but in the fleſhly table of mine heart. Look up to God for his help, and determine in your ſelves, to ſet your hearts to it, to follow after this bleſſed Order and Government of your hearts. Study within your ſelves, how to get up your affections to things above; to get looſe your hearts from the World; and things below; be not content to be thus dead in your hearts towards God, thus alive towards the World; nor be content to wiſh for more of the divine love, to wiſh you could abate towards this world, but in good earneſt, make it your buſineſs and ſtudy ſo to do. Might we once bring you to this, that while we are labouring with you in the Word and Doctrine, you would labour with us in the Lord, to work your hearts to an affectionate compliance with our words; if you would be ſtedfast and unmoveable, and abounding in this work, then there would be hope, that neither our labour nor yours ſhould be in vain in the Lord; then ſhould we look to ſee the death of theſe Worldly loues and luſts, and a ſpring of the divine love and life and joy and glory; this earth and fleſh under foot, and the Spirit of Glory and of God reſting upon you.
Put on therefore in the fear of the Lord, ſet you cloſe to this Heart-governing-work, quicken, ſtrengthen, encourage your hearts herein with theſe words. Yet further, the Government of the heart ſtands,
4. In ſuppreſſing all manner of evil, and exciting and maintaining the good that is in your hearts. There are in the heart, as there are in a Kingdom, two parties; the evil party and the good party: The evil party are the Rebellious Luſts of our hearts, the good party are the Graces of God. The Government of the Heart is to be as the Government of a Kingdom, for the ſuppreſſing the evil, and the encouraging and upholding the good.
The evil Party are the luſts of the Heart; Pride, Envy, Malice, Covetouſneſs, &c. there's no Government of theſe, but by keeping under and ſuppreſſing them, they cannot be kept in order, they are not ſubject to the Law of God, nor can be, Rom. 8.7. but muſt be rooted out and Crucified. Thoſe that are Chriſts, muſt crucifie the fleſh with the Affections and Luſts. Gal. 5.24. Our buſineſs is, not barely to moderate them, but to kill them. Moderate Pride, or moderate Envy, or moderate malice, or moderate Covetouſneſs, is not that which ſhould be intended, in the Government of the heart, nor is there any ſuch thing poſſible, the leaſt degree of luſt is immoderate. As Chriſt determines the caſe about ſwearing, whether it be little or greater Oaths, Mat. 5.34. 'Tis not, ſwear but a little, or but ſeldom, but ſwear not at all; ſuch muſt be the determination here, be not Proud at all, be not Envious or Malicious or Covetous at all; to allow our ſelves to be moderately Proud, or Covetous, is all one, as to allow men to be moderate Drunkards, or moderate Adulterers; this may be as well allowed, as moderate luſts. Moderate Luſts will caſt into intolerable fire. Poſſibly thy Hell may not be altogether as hot and ſcorching, whoſe Luſts are more tame, but yet it will be intolerable; It is poor comfort for any one to think, I ſhall have the eaſieſt place in Hell; He that is leaſt in the Kingdom of God, ſhall have his load of Everlaſting Glory; ſhall have as much joy and bleſſedneſs as his heart can hold, ſhall be full of the goodneſs and Glory of the Lord; and he that is leaſt in the Kingdom of darkneſs, ſhall have more then his load of the wrath of God; his heart ſhall be brim full, and running over; the fury of the Lord ſhall break the Backs and the Bones, and tear the Bowels; inexpreſſible Torment ſhall be given to the leaſt of the Damned Sinners. Moderate luſt, if it be not mortified luſt, will caſt into intolerable Wrath and Vengeance; therefore theſe muſt not be ſuffered in the leaſt degree, but muſt be crucified and mortified.
But how may I ſuppreſs theſe Luſts?
1. Never make your Fleſh your Favourite. If a Prince take a Rebel for a Friend, and take him into his Boſom, not only his Government, but his Life is in danger. How was it with Sampſon, when he took in Delilah into his Boſom? She betrayed his ſtrength from him, She betrayed him into the hands of the Philiſtines. If you befriend this Fleſh, it will betray you, it will betray you into the hands of the Devil; little do you think what miſchief you are working to your ſelves, whilſt you favour your Fleſh. In nouriſhing your corrupt Fleſh, you nouriſh a Viper, that will ſting you to the Heart. Know it for your Enemy, and keep it off from you as your Enemy. Do not gratifie and pleaſe and pamper your Fleſh, but ſtarve it rather, and crucifie it. If we would be ſo wiſe, as to count our luſts our Enemies, and deal with them as our Enemies, deal more hardly, and more ſeverely with them, we ſhould rid our ſelves of much of our danger, and of our diſturbance in the ordering our hearts.
2. Never make the Fleſh your Counſellour. Gal. 1.16. When it pleaſed the Father, to reveal his Son in me immediate…y I conferred n t, that is, conſulted not with fleſh and blood. Let Fleſh and Blood be none of your Favourites, nor none of your Counſellours. What Government is there like to be, when the King is compaſſed about with wicked Counſellors? Prov. 25.5. Take away the wicked from about the King, and his Throne ſhall be Eſtabliſhed by Righteouſneſs. Then there's like to be an Holy Government within you, when you have none but Holy Counſellours. Your Fleſh will be juſt ſuch a Counſellour to you, as Rehoboams young men were to him, 1 Kings 12. their Counſel coſt h…m the loſs of the Kingdom.
Do not ask Counſel of your Fleſh, nor take its Counſel. If you would know what you ſhould eat or drink, or to what meaſure, do not ask your Appetites counſel; that would ſay, eat to the full, ſpare not for coſt; eat what thou haſt a mind to, drink whilſt thou liſteſt. Do not ask your Pride, how ſhall I be cloathed? what Garments ſhall I wear, what Faſhion ſhall I uſe? If you ask your Pride, what counſel do you think 'twould give you? Do not ask your Covetouſneſs, what alms ſhall I give, what good ſhall I do with my Eſtate, where ſhall I beſtow what I have? keep it to thy ſelf, keep it for thine own, make thee great with what thou haſt gotten; build thee an Houſe, and build thee a Name in the Earth, for a Rich and Wealthy man; get what thou canſt, and then leave thy ſubſtance for thy Babes, thy Children after thee; that's the Counſel that Covetouſneſs would give. Do not ask thy ſloth, what pains is needful to be taken for God or thy Soul; whether induſtry and diligence in working out thy ſalvation be ſo neceſſary; Sloth will counſel thee, take thine eaſe, do not make the way to Heaven harder or ſtraighter then God hath made it, favour thy ſelf, and do not expoſe thy ſelf to too much hardneſs.
Chriſtians, you have Multitudes of Luſts, that will be ready to give you counſel in every caſe, but take heed, take counſel of none of them. Take counſel of God, take counſel of the Scriptures, take counſel of Conſcience; how would God have me to uſe my Eſtate? What Almes would he have me to give? What Bounty, what Liberality doth he call me to? How would God and Conſcience have me to feed my ſelf, and cloath my ſelf? Doth God ſay as this Pride ſays? On with thy Ornaments, follow the Faſhions, deck thy ſelf with that attire that will beſt pleaſe thee; doth God ſay as thine Appetite ſays? Eat whatever thine heart luſteth after, drink as much, and fit at it as long as thou haſt a mind to? Doth Conſcience ſay, as this ſloth ſayeth? Favour thy ſelf, take thine eaſe, be not too painful and induſtrious for thy Soul, be not too ſtrict or too preciſe, nor expoſe thy ſelf to the contempt and ſcorn of the World, by thy zeal in Religion? Take counſel of God Chriſtians, take counſel of Scripture and Conſcience, but do not make Fleſh and Blood your Counſellors: To make your Fleſh your Counſellour, is to take the Malefactor from the Barr to the Bench, and there ſet it in Judgment in its own caſe; your Luſts are the Malefactors, that are to be conſulted againſt, to be condemned and crucified; to the Barr with them, let them have ſentence againſt them, but let them not be called up to the Bench to be conſulted withal.
3. Never look for any Government or ſafety, till you have gotten this Fleſh under Foot. It will be in the Throne if it can; while it lives, it will be aſpiring to the Government. Deal with your Fleſh as Herod and Pilate did with Chriſt, when they feared he would take away the Kingdom: Let it be Crucified, or as Saul endeavoured to do by David, who he feared would be King in his roome. He did all he could to rid the Country of him. He perſecuted him from City to City, from hold to hold, and raiſed Forces againſt him to ſlay David. Look with the ſame evil Eye at Luſt, as Saul did on him; proſecute it from hold to hold, ſeek the Life of this Fleſh, which is every day undermining your Souls, and taking the Government out of your hands.
O Friends, that you were deeply ſenſible what a miſchievous and mortal Enemy this carnal mind, this carnal heart, theſe Fleſhly Luſts are to you; ſay of theſe, not only as Rebekah of the Daughters of Heth, I am weary of my life, but I am in danger of my life, becauſe of the Daughters of Heth. O it were a comfort, might one hear Chriſtians more heartily groaning under their Tyranny; Wo is me becauſe of this proud heart, wo is me becauſe of this froward pettiſh angry impatient Spirit; O this envy, O this Earthlineſs, O this ſluggiſhneſs; wretched man that I am, who ſhall deliver me? It would be comfortable to hear you groaning; I do not ſay complaining; complaints often come not deep, but ſighing and groaning and mourning in ſecret, before him who ſeeth in ſecret, this hearty mourning and affliction under your Luſts, is a degree of ſtriving againſt them; and hearty ſtriving is a degree of victory over them. When you are once come heartily to ſay, I can never have eaſe, and I will never have peace with this pride, or Covetouſneſs, or any of my Luſts; and if they abide in me, they ſhall never abide in peace in me; if I cannot utterly conquer them, through the help of God, I will never give over fighting againſt them; if they remain in me, I hope they ſhall never again reign in me; I will reſiſt them, I will pray againſt them, I will watch againſt them, I hope I ſhall never again reſign up to this Pride, or this Covetouſneſs, but will withſtand them, in the Name of the Lord will I withſtand them; to him I reſign up the Government of my Soul, in hope that he will make my Foes my Foot-ſtoole. Friends, ſuch a reſolved and effectual ſtriving againſt Luſt, is a fair degree of conqueſt, and when your Enemies are thus put under your Feet, you may then with the more eaſe, have the Government of your ſelves upon your Shoulders. But O beware of a Fleſh favouring Heart, beware of a Luſt excuſing heart.
The good party. Grace muſt be excited and upheld. Chriſtians muſt hold an hard hand, and a ſtraight hand upon Luſt, upon every Luſt; there's no good to be done whilſt theſe are ſuffered; and they muſt quicken and cheriſh and encourage every little ſpark of the Grace of God. Theſe are the good Subjects in the Kingdom, which muſt be countenanced and upheld. 2 Tim. 1.14. That good thing which is committed to thee keep by the Holy Ghost. Whatever that good thing was that's there meant, it is certain, that the Grace of God is the great good thing that muſt be kept; keep it ſafe that it be not loſt; keep it alive, that it grow not to decay; keep it in good likeing, nouriſh and cheriſh the Grace of God. Kings muſt be nurſing Fathers, Queens nurſing Mothers to their good Subjects; So muſt Chriſtians be to the good in their hearts; keep Grace in good plight, and keep it in good order, keep it in action Let your Faith be working Faith, let your Love and your Holy deſires be working Love, and working deſires. There's no way to keep Grace in Life, without you keep it in action; Holy action is both the end of keeping Grace in Life, and the means to maintain its life.
O Chriſtians, keep your Graces in conſtant exerciſe; be buſily working for God and Glory; do not let theſe precious Talents ruſt for want of uſe; whilſt Grace lies idle or aſleep, then Luſt Lords it in the Soul. If you keep it not in conſtant action, to the crucifying of Luſt, Luſt will be buſie a crucifying of Grace.
VVhat Government will there be, when Governours ſide with, and take the part of evil ones, and curb and diſcountenance, or take part againſt them that are good? If you would govern your hearts aright, take part with the Grace that is in you, and take up Arms againſt Luſt. Thou haſt Pride in thy heart, thou haſt frowardneſs, thou haſt Covetouſneſs, but wilt thou take part with theſe? VVilt thou be on the ſide of thy luſts? Tread upon them; be glad, be thankful for every word, for every Friend that will ſpeak againſt the Pride and Covetouſneſs of thy Heart. Be not angry when thou art checked or reproved, be thankful for any thing that ſpeaks againſt them. But take part with the good that is in you; when the Spirit luſteth againſt the fleſh, when Grace riſes and reſiſts Corruption, when the intereſt of Chriſt within thee, croſſeth and contradicteth the intereſt of the Fleſh, take part with Chriſt and his Grace. We are too apt to take part with our Fleſh, when we do not think we do. When the Fleſh enticeth us to what we would have, this liberty, or that gain, or pleaſure, we ſometimes to do our Fleſh a kindneſs, will ſtudy arguments to prove it good and right, which Fleſh would have. Though it be naught or pernicious, yet becauſe its pleaſing to our Fleſh, we do what we can to prove it lawful and good. This is a taking part with the fleſh, a ſiding with and ſtrengthning this Rebel.
On the other ſide, when Grace calls us to Duties that are contrary to the Fleſh, to hard and ſelf-denying Duties; to more ſtrictneſs, to more Severity then our fleſh can bear, then we often ſtudy Objections againſt it; Chriſt is not ſo auſtere—, but while we thus take part with the fleſh, the evil that is in us, and thereby take part againſt the good that is in us, what Government is there like to be, all the while in thoſe hearts, where the Rebels are ſided with, and the good Subjects diſcountenanced and oppoſed?
5. In ſtrengthning the ſinews of Government, Rewards and Puniſhments. What are laws? what Government can there be if there were no Rewards and Puniſhments? Who would obey, if there were no reward to obedience? who would fear to rebel, if men ſhould ſuffer nothing for their rebellion? Rewards and Puniſhments, are the Sanction and ſtrength of Laws. Now for the ſtrengthning of theſe ſinews of Government, conſider,
1. That there is an eternal World. After we have made an end in this World, there is another where we muſt have a being. Man dyeth not as a beaſt dyeth, as a Dog or a Swine; as a Wiſeman dieth not as a Fool dieth, ſo neither do Wiſe men or Fools, die as a Beaſt dieth; there is not an end of us when we die, as there is of the Beaſts that periſh; we paſs away out of this, into another World. Eccl. 12.7. Then ſhall the duſt return to the earth, and the ſpirit to God that gave it. Man, though he hath a mortal body, yet he hath an immortal Soul. The Spirit of a man, is the Candle of the Lord; and when this Candle is once lighted, it ſhall never go out. Its carried away hence, but its carried to God that gave it. The Souls of all men, good and bad, when they die, do all go to God; even thoſe that go to the Devil, are firſt carried to God, by him to receive their Sentence to their everlaſting ſtate. Sinners when they die, go not to God as their Reward, or Bleſſedneſs, but to God as their Judge. Sinners will ſay as Chriſt did, Luke 23.46. Father into thy hands I commend my ſpirit, but God will ſay to them, who are ye? away from me ye workers of iniquity, I know you not, Mat. 7.23. I am none of your Father, ye are of your Father the Devil; get you down to him. Commend your Spirits to me? what have you given up your Souls to the Devil, and all your life long have they been ſerving of him, and he been corrupting and depraving of them, blinding them, hardning them, made them ſuch a filthy and unclean thing, and now do ye think to come off ſo, to commend theſe filthy and unclean Souls to me? away with them, I'le none of them. If thoſe that are ſanctified by my Spirit, and ſerve me with their Spirit, come to me when they die, I'le take them to me; I will acknowledge my ſelf their Father, they ſhall dwell with me; but thoſe that have ſerved ſin, and the Devil while they lived, let not them think to commend their Spirits to me when they die, I'le none of them. Well but whether we muſt dwell with God or the Devil, into the other World all Souls, good and bad muſt paſs when they go hence.
2. There is an eternal Judgement. So the Apoſtle tells us. Heb. 6.2. of the Doctrine of eternal Judgment. It is call'd an Eternal Judgement, not as if the day of Judgment ſhould laſt for ever; in how long or how ſhort a time, that judgment ſhall be diſpatched, no man certainly knows; the glorious God can make ſhort work, and will do ſo, in that great and dreadful day. Its called Eternal Judgment becauſe it ſentenceth men to their everlaſting ſtate, and its the laſt judgment, there ſhall never be another to all Eternity, but the ſentence of this Judgment ſhall ſtand for ever. 2 Cor. 5.10. We muſt all ſtand before the Judgment — Rom. 2.6. Who will render to every man according to his works— to them that by patient continuance in wel-doing, do ſeek for glory honour and immortality, eternal Life; but to them that are contentious, and obey not the truth, indignation and wrath, tribulation and anguiſh, to every Soul of them that do evil.
3. In the Judgment to come, the ſecrets of the heart ſhall be opened and judged: Men ſhall be judged for their words, men ſhall be judged for their deeds, but not for theſe only, but for the ſecrets of their hearts. Eccl. 12.14. God ſhall bring every work to Judgment, with every ſecret thing, whether it be good or evil. The Judgments of men are only over our Bodies, and outward Acts; they know not our hearts, and therefore cannot be our hearts Judges. But,
1. God ſees the heart. I the Lord ſearch the heart and try the reins. Jer. 17.10. He ſeeth in ſecret, and he that ſeeth in ſecret, will reward openly; Mat. 6.4.
1. He ſeeth the good that is in ſecret, the love and fear of his Name, our inward deſires and thirſtings and breathings after him; every holy thought, every holy purpoſe, the inward mournings of the heart, under ſin and temptation, the inward ſtrivings & wreſtlings of the heart, againſt temptation and corruption, our ſelf-loathings and ſelf abaſings, the integrity and uprightneſs of our hearts; whilſt men are cenſuring or reproaching or puniſhing us as hypocrites, God ſees the integrity that is in our Souls. O Friends, get an honeſt upright heart in the ſight of God, you ſhall never looſe the benefit and bleſſedneſs of it, God ſees the ſincerity of the upright, and will certainly reward it.
2. He ſeeth the evil that is in ſecret; the proud heart, the falſe and guileful heart are open before him. Beware of playing the Hypocrite, of ſatisfying your ſelves with Hypocritical Duties, hypocritical Praying, hypocritical Hearing, or Profeſſing, God ſees what that heart of thine is a doing, while thy tongue is a praying, or thine ear hearing, thou mayſt deceive men and thine own ſelf, but God cannot be deceived.
2. The ſecrets of the heart ſhall be opened and judged in that Judgment of God. 1 Cor. 4.5. Judge nothing before the time, until the Lord come, who will both bring to light the hidden things of darkneſs, and make manifeſt the Counſels of the heart, and then ſhall every man have praiſe of God.
1. The things of the heart are hidden and dark things. The thoughts of the heart dark thoughts, the Counſels of the Lord dark Counſels, even the good things that are in the heart, are to all others but dark things.
2. In the day of Judgment, theſe things of darkneſs ſhall be all brought to light; the ſecrets ſhall be all made manifeſt. What a ſight will there be in that day, when the hearts of all the World, ſhall be ſeen as it were at one view; What a bleſſed ſight will there be, when all the Beauty and inward Glory of the Saints, all their Graces, ſhall be ſeen! What a black ſight alſo will there be, when all the filth and garbage that is in ſinners hearts, all the venemous brood, all the Cockatrices eggs, that ever have been hatch'd in thoſe unclean hearts; when all the wicked Counſels and Devices of their hearts, all the Curſes and Blaſphemies, all the Couzenage and Fraud of the heart, all the wicked Plots and Contrivances of the heart againſt God or his Saints, all the Adulteries and Filthineſs of the heart, all the Madneſs and Follies of the heart, all the Malice, and Spite, and Rage of the heart: when all theſe ſhall be preſented at one view, O what an odious ſight will there be! Sinners, do not cheat your ſelves in your ſinful ways, with hopes of Secrecy; for all muſt be brought to light. If all that wickedneſs and hypocriſie, if thoſe filthy luſts and unclean thoughts, that are in your hearts ſhould be now ſeen, by all this Congregation, how would you be aſhamed, and how would you bluſh to look any body in the Face! but becauſe thy naughty heart and its naughty thoughts, and deſires cannot be ſeen, thou mayeſt be a proud fellow, of a froward heart, of a diſſembling lying heart, and no body the wiſer, therefore thou letteſt thy ſelf alone to be as thou art; as long as thou haſt a ſecret covering for all thy ugly Conditions, 'tis well enough; but do not cheat thy ſelf thus, all theſe hidden things of darkneſs muſt be brought to light, thou muſt be turned inſide outward, and all the ſhame of thy Nakedneſs, and thy Naughtineſs be made appear, and be laid open before God Angels and Men.
4. There are eternal Rewards and Puniſhments, that in this Judgment of God, ſhall be awarded to every ſoul. What ever the ſtate of your Souls ſhall then be found to be, they ſhall receive a due recompence of reward, and eternal recompence. Therefore this Judgment, as I told you before, Heb. 6.2. is call'd an eternal Judgment, becauſe it appoints to every man an eternal reward. To the repenting and renewed and upright hearts, it appoints Eternal Bleſſedneſs for their Reward; to the impenitent wicked and unrenewed Hearts, it appointeth Eternal Torment for their Reward. Mat. 25.48. Theſe, the wicked, ſhall go away into everlaſting puniſhment, but the righteous into life eternal. O what a weight is there in the Crown of Glory, that ſhall be the reward of the righteous. The Apoſtle calls it an exceeding eternal weight of Glory 2 Cor. 4.17. And O what a weight is there in that Curſe, and that wrath that ſhall be the reward of the Wicked! how will it break the backs and cruſh the bones, and tear the bowels, and burn the Souls, of every wicked one! Sinners, a fire, a fire is prepared for you. What Torment is like the Torment of fire, and what fire is like the fire of Hell! But O that word, Eternity, Eternity, that's the ſcalding and ſcorching Word; Everlaſting Fire that ſhall never be quenched. How weary are the days, how long are the nights to a ſick man, that's tormented in his bed? but what will an eternal night be, that ſhall never know morning! Who can dwell with the devouring fire, who can dwell with everlaſting burnings, Iſa. 33.14. It is fire that you muſt have your dwelling in; It is devouring fire that will devour all your former g…ins and pleaſures of ſin; as the lean kine in Pharaohs dream, did eat up the fat ones, This fire ſhall eat up all your pleaſant dayes and merry nights. Ye will devour your ſelves; theſe Bodies and Souls it will devour; it will devour by burning, a tormenting burning. O dreadful! ſinners, do not your hearts yet tremble? what not to think of burning? devouring burning? how do ye think that ye ſhall look upon ſin, when theſe Bodies and theſe Souls of yours ſhall be all on a light fire? when thoſe Eyes, and that Tongue, and thoſe Hands, and every Limb, ſhall be all glowing fire, as red hot iron in a Furnace? how do ye think ye ſhall endure it? but yet you have not all, the worſt is yet behind; 'tis Everlaſting burnings, fire that ſhall never be quenched. O that word, Never, never, never an end, what a burning Dagger will it be, in the Souls of thoſe damned ones? think what it hath already been to Judas, who hath been burning in this fire, above 1600 years; think what it hath been to Cain, that hath been burning there almoſt ever ſince the World began, above 5000 years, and yet are burning ſtill at this day; what a long and diſmal time have they had of it already? but all this is not ſo much as a minute, or a moment to thoſe Everlaſting Ages of Torment, that are ſtill to run out, and will never be expired. Such are the Rewards of the Wicked, Torment, Torment in extremity, and Torment to Eternity; and the upright heart ſhall be rewarded with a weight of Glory and Joy, and this ſhall be an exceeding and eternal Glory.
5. A ſenſe of theſe eternal Rewards, is the very ſtrength and ſinews of Government, Where I ſhall ſhew,
1. What I mean by a ſenſe of theſe eternal things. There are three things in it.
1. A believing theſe things. That there is ſuch an Eternal Judgment, and Eternal Reward. Theſe things are certain, Pſal. 58.11. Verity there is a reward for the righteous, verily he is a God that Judgeth in the earth. And as verily as there is a reward for the righteous, ſo verily there is a reward for the Sinner. Theſe things are certain, and theſe things muſt be believed. Heb. 11.6. He that cometh to God muſt believe that God is, and that he is the rewarder of them that diligently ſeek him. And as he muſt be believed a Rewarder of them that ſeek him, ſo a Revenger of them that ſlight him, and diſobey him. He that cometh to God, and will obtain this Reward, and eſcape this vengeance, muſt believe this, or he will never come. The reaſon of the Rebellion of mens hearts againſt God, is their unbelief; believe the Judgment of God, and that will bring you under his Government. When you come to ſay, verily 'tis ſo, this is no ſable or deluſion, 'tis certainly ſo, 'tis undoubtedly ſo, ſuch a Judgment there ſhall be, ſuch rewards there ſhall be given, as verily as if I ſaw it done, then your hearts will be govern'd, and never till then
2. An underſtanding what theſe rewards ſhall be. What great and wonderful Rewards they are. Things to come muſt be known ere they will affect. Heady ſinners, However they ſay, they believe, yet they little know what 'tis to believe. They know not what 'tis to be ſaved, they know not what 'tis to be damned. Pſal. 92.6, 7. A bruitiſh man knoweth not, neither doth a fool underſtand this. When the wicked ſpring up, as the graſs, and all the workers of iniquity do flouriſh, it is that they ſhould be deſtroyed for ever. A brutiſh man underſtandeth not this neither, that ſinners ſhall be deſtroyed, nor what a dreadful deſtruction their deſtruction ſhall be. Its true theſe things to come cannot be perfectly known here; we know but in part, we underſtand but imperfectly; 1 Cor. 13.9. 1 Joh. 3 2. It doth not yet appear what we ſhall be. Now are we Sons of God, but it doth not yet appear what we ſhall be. And ſo of ſinners, now are they the children of the Devil, but it doth not yet appear what they ſhall be. Sinners that are brands prepared for the burning, do little think what that burning is, that is prepared for them; and they ſhall never know it perfectly, till they come there. But yet ſuch a knowledge of theſe great and aſtoniſhing things may be had here, as may work mightily towards the governing of the heart; and a knowledge there muſt be of them, or they will never work. There is a fore-knowledge, that's gotten by believing, and meditating of theſe things. Pſal. 107.43. Who ſo is wiſe will ponder theſe things, and they ſhall underſtand the loving-kindneſs of the Lord; and as his loving kindneſs, ſo his Wrath and indignation; and there is an after-knowledge or an experimental knowledge. Some ſinners will never know what hell is, till they know it by experience; till they fail into the pit, and the ſenſe of that wrath, when they come to be preyed upon and wrap'd up in the devouring Flames, teach them what a dreadful wrath it is. Beware ſinners of ſuch an experimental knowledge of Hell; wherein your fleſh and your bones, and the Torments of them, ſhall make you know, what now you will not underſtand. 'Tis a foreknowledge, by obſerving and pondering what is written, and preach'd of theſe great things, that is neceſſary to your preſent Government.