Spiritual Refining, Religious treatise · Section 3 · Sermon 26
SERMON XXVI.
Declaring that many reſt upon a ſtrict way of Religion, which yet cometh not up to, but often is beſides the appointment of the word.
ACTS 26. 5.
Which knew me from the beginning (if they would testifie) that after the moſt ſtraiteſt Sect of our Religion, I lived a Phariſee.
THe Text is part of Pauls Apologetical oration to Agrippa, wherein we have the Exordium, or Preface, and the Narration, or ſubſtantial matter ſummarily contained therein. In the Preface Paul doth with great Rhetorique captare benevolentiam, endeavour to incline the affections of Agrippa to him, accounting it an happineſs to Apologize before him, who was ſo expert of all the Jewiſh cuſtoms: In the Narration, we have
Firſt, The hiſtory of his former life.
Secondly, Of his preſent ſtate and converſation.
The Text is part of that Narrative which relates to his by-paſt converſation, wherein he deſcribed himſelf from the religious condition he then was in, and that firſt more generally, then more particularly: Generally, He was after the moſt ſtrict way of Religion foreign the Originall for Religion. Plutarch tells us, cometh from the Thracians, eminently taken notice of for their devotion: and it is uſed ſometimes in a good ſence, ſometimes in a bad ſence, as it degenerateth into ſuperſtition. The Original for Sect, is foreign, Hereſie, and ſo the ſeveral ſects among Philoſophers were called Hereſies. It is the opinion of Gerhard, a learned man, That this word is alwaies taken in an ill ſence in the Scripture: but this place with two or three more in the Acts of the Apoſtles, ſeem to imply the uſe of it in a middle, or indifferent ſence, any particular way that a man ſhall chuſe different from the rode, although in the Epiſtles it is uſed in an ill ſence: Therefore Tertullian called it Secta Chriſtianorum, The Sect of the Chriſtians. Now this way Paul walked in, is aggravated with this adjunct, foreign, in the ſuperlative ſence: and ſo Joſephus ſpeaks of the Phariſees, as thoſe that were moſt accurate in the obſervance of inſtituted and Traditional obedience: more particularly, his way is deſcribed by its denomination, a Phariſee. There were three Sects ſprung up among the Jews, the Phariſees, Sadduce …s, and Eſſenes; the Scripture ſpeaketh nothing at all of the latter, becauſe as ſome ſay, They lived like Hermits, in remote ſolitary places, and ſo the Evangeliſt had no occaſion to mention them: Now the Phariſees were called, either as ſome ſay, from a word to open and explain, becauſe they expounded the Scripture; or from a word to Separate and Segregate; and Cameron upon this place makes the Hebrew word foreign not to ſignifie every kind of Diviſion or ſeparation, but that which is after a moſt ſubtile, and minute manner: Hence Iſa. 28. 29. It is applied to the teeth of a rake, and Horſe riders foreign, are called, foreign, becauſe of their ſpurs: and Proverbs 23. It is applied to The ſting of a Bee: Therefore to be a Phariſee, was to be a ſcrupulous, anxious man, which did ſubtilly examine all things: Hence they were ſo ſtrict, that they would not ſleep upon any eaſie thing, leaſt they ſhould have any vain, or indecent thoughts ſo much as in their very dreams: and becauſe of this ſtrictneſs, it was that they were ſo admired among the people, whereas the Saddueces denying Angels, Spirits, and the Reſurrection, were for the moſt part of the richer, and greater ſort, becauſe ſuch opinions did beſt ſuit with their luſts; yet becauſe of their greatneſs though they held ſuch fundamental Errors, yet they were not Excommunicated Errors.
From the Text we may obſerve,
That an extraordinary ſtrict way taken up in Religion, is thought a ſure and a good foundation by many for their eternall happineſs.Obſerv. Many think a ſtrict way in religion a good foundation for happineſſe.
The Phariſee for this unuſual, and ſupererogating way of exactneſs, as they judged, was reputed by himſelf and others, as thoſe that ſhould certainly go to Heaven, if any did. How confidently they uſed to preſume of this, appeareth by Paul, Phil. 3. 5, 6, 7. Where making a Catalogue of thoſe things, He once thought a gain to him; he inſtanceth in this as one of the laſt and moſt noble priviledges, that he was after the Law, a Phariſee: Inſomuch that if any might have confidence in external priviledges, he ſaith, he might. Where Paul alſo at another time, Acts 22. 3. Declaring his former converſation, mentioneth this particular, as the main, ſaying, He was taught according to the perfect manner of the Law of the Fathers.
To diſcover this falſe ſign, ſeveral things are conſiderable, as
Firſt, The way to heaven is a ſtrict and exact way, and all our duties are to be done 1. The way to heaven is ſtrictwith a curious circumſpection: Our prayers are to be exact prayers; our obedience exact obedience: ſo Epheſ. 3. Walk foreign, exactly: Hence the Gate that leads to happineſs is ſtraight and narrow, as the way to hell is broad and eaſie. I ſhall not therefore ſpeak againſt a true and Scripture-exactneſs: the people of God may, and ought to take comfort, in that they walk in a more ſingular and exact way then the world doth, and a man living and dying in the common rode and practices of men, having nothing more extraordinary in him then they; hath no ſymptome of grace upon him: Math. 5. Our ſaviour ſpeaking to his Diſciples, That they ſhould love their enemies; For ſaith he, If ye love your friends, what ſingular thing do ye? do not the Publicans the ſame? Therefore from hence it followeth, That the people of God ought to do ſingular things to men of the world: There is a good ſingularity and preciſeneſs: and howſoever the prophane world make a taunt, and reproach of this, that you are ſo ſingular and preciſe, yet none are Godly that are not ſo: Do not even the Publicans the ſame? He that goeth no further, and doth no more then Publicans, hath no evidence for ſalvation: Therefore lay down this for a foundation, The way of Godlineſs, is a ſtrict, preciſe, ſingular way. The Scripture makes it an exact courſe; and therefore my diſſolute, careleſs, negligent walking, can no more claim a Title to heaven, then darkneſs to light. Attend to this, you whoſe lives are as moſt of the world are; proud as they, prophane as they, contemning of Religion as they.
Now, That godlineſs muſt be ſtrictneſs appeareth partly from the nature of Grace, I. From the contrariety of grace to our affections.which is contrary to our affections, and ſo doth with prevailing power ſubdue them to the grief of the unregenerate part: Hence the Scripture calls it, Mortifying, and crucifying the old man; which implyeth the pain and Agony our corrupt part is exerciſed with by Grace: Chriſtianus eſt perpetua naturae violentia, to conquer luſts, is To pull out the right eye, and chop off the right hand: and by this we may ſee how few are Godly, becauſe they are rare that feel this ſpiritual conflict and agony, there is no mortifying and crucifying within them.
Again, Godlineſs muſt needs be exactneſs: partly, Becauſe our duties are ſo bounded, and circumſtantiated in their principles, manner and ends, That to do any good action, is alwaies to hit the mark, as to ſin, foreign, is to miſs the ſcope and white. Ariſtotle placed his Moral virtue, in medio, and ſo made it difficult to avoid extremities on both ſides: but (alas!) the word of God requireth far more concurrences then ever the light of nature could diſcern: ſo that if you take any religious action, whether elicite, or imperate, to do it after a godly maner, there muſt be a great deal of circumſpection: there is ſo much required in the cauſe, in the manner, in the motive, that we may cry out for every particular duty, which Paul did for one main one, Who is ſufficient for theſe things? ſo that negligence, formality, and luke-warmneſs can no more conſiſt with godlineſs that is of a ſtrict and exact nature, then hell with heaven.
Therefore in the ſecond place, It argueth a tougue and an heart ſet on fire from 2. It is a great wickedneſs to reproach ſtrictneſs.hell, to reproach, and cry out againſt ſtrictneſs in the way to heaven. Oh that even among Chriſtians, there ſhould be men whoſe Throats are ſuch open ſepulchres, as to ſend forth ſuch noiſome and filthy ſpeeches: What needs all this ſtrictneſs? What needs all this ſingularity? Why ſhould men refuſe to do as the moſt do? Is it not their pride and hypocriſie? Alas, ignorant and prophane wretch! What thinkeſt thou of that place, The Kingdom of heaven ſuffereth violence, and the violent take it by force? What thinkeſt thou of that, Strive to enter in at the ſtrait Gate, for few enter therein? Are theſe places of Scripture true or no? if ſo, then wo be to thee, for thou makeſt the Kingdom of hell to ſuffer violence, and takeſt that by force, though the Word, and Miniſter, and thy Conſcience be againſt thee: ſo thou that liveſt in diſſolute prophaneneſs, ordinary neglect of publique and private Duties, Is thy life ſuch a ſtrict life? Muſt there be ſuch ſtriving to do as thou doſt? Oh conſider, either Gods word is wrong, or thou art out of the way: thou art not yet ſuch an Atheiſt to aſſert the former, be therefore ſo far ingenuous as to acknowledge the latter.
Thirdly, From hence it followeth, That the number of thoſe who are truely 3. The number of the Godly is very ſmall.godly, are very few. They are but a little flock; and they are but few, not onelyonly compatatively to the whole world, but in reſpect of titular and nominal Chriſtians, who have the name, and own the profeſſion of Chriſt, but deny the power thereof. Many are called, but few are choſen, even few of thoſe that are called: as the gold is but little to the other part of the earth; & flowers are few in reſpect of weeds: ſo that the ground why people do ſo eaſily perſwade themſelves of their good condition, is becauſe they underſtand not how exact and ſtrict the way of Grace is. You have this notably cleared Mat. 19. 25. Where our Saviour ſhewing that it was as impoſſible for a rich man to be ſaved, as a Camel to go through the eye of a needle: becauſe its hard to have riches, and not to truſt in them, or love them immoderately; when his Diſciples heard this, ſaith the Text, They were exceedingly amazed, ſaying, Who then can be ſaved? They do not ſay, what rich man? but, who can be ſaved? becauſe as a rich man hath his riches, ſo every man hath ſomething or other that his heart is too immoderately carried out after. Therefore ſay they, who can be ſaved? Oh beloved, while we look upon Gods gracious promiſes, and Chriſts merciful invitations, while we think of his love in dying and ſuffering for us, we are apt to think it a very eaſie attainable thing to be ſaved, and no queſtion the Diſciples looked on theſe conſiderations, elſe they would not have ſo ſtartled, and been ſo amazed at Chriſts Doctrine: But then on the other ſide, when we conſider what ſtrict qualifications, what exact converſations cught to be in thoſe that go to heaven, we ſhall then ſtand amazed, ſaying, who can be Godly? who can pray, hear, as the Scripture requireth theſe duties? Hence our Saviour to allay the Diſciples aſtoniſhment, bringeth that univerſal Axiome, With men this is impoſſible, but with God all things are poſſible: the way therefore to bring you to reſolve upon a more exact way of life, is to put you into this 4. The word of God alone reveals the exactneſs of the way to heaven.ſpiritual aſtoniſhment, and amazement at the accurate way of Godlineſſe.
Fourthly, As the way to heaven is a moſt ſtrict and accurate way, So the word of God doth onelyonly declare and reveal what that exactneſs is: So that as in matters to be beleeved there is no Doctrine can be urged as neceſſary, which is not contained in that writing: So in matters to be practiſed there is no degree, or high ſtrain of holineſs that is a duty, which is not alſo commanded in Gods word: thoſe two commands, one Negatively, Thou ſhalt not luſt the other affirmative, Thou ſhalt love the Lord thy God with all thy heart, and ſoul, and ſtrength, do command both for matter and manner, all that poſſibly can be done by man, and therefore can never be fulfilled in this life, becauſe of thoſe innate and adherent corruptions in us. I have ſeen an end of all things, ſaith David, But thy commandments are exceeding broad: they contain the whole duty of a man, and this particular is more to be obſerved, becauſe we are apt to go to extraordinary waies: as if the word of God were indeed a total and adequate rule for our faith, but not for our practice and converſation.
Hence, Fifthly, All ſtrictneſs introduced, that is not according to Scripture, how 5 All other ſtrictneſs is to no purpoſe.specious and glorious ſoever it may ſeem to be, yet it affords no true ſolis comfort to thoſe that are imployed therein. Now you muſt know, that as there is a proneneſs in men, curiouſly to pry into doctrinal matters above the word of God, to be wiſe above that which is written, ſo there is alſo an ithching inclination in us, to affect an holineſs above the Scripture, to bring in a greater ſtrictneſs then God hath required; not that it is indeed ſtrictneſs (as is to be ſhewed, but carnal looſeneſs) onelyonly it hath the appearance ſo to the eyes of fleſh and blood: As for example, The Phariſees way that ſeemed to be more religious and exact, then the courſe our Saviour taught, and therefore they called him a wine bibber, and charged him for keeping company with ſinners: The Pharſees would not come near any ſuch prophane men: they would not go out, or come in, but they would firſt waſh themſelves, leaſt they ſhould get any uncleanneſs upon them. Here in outward appearance, they ſeemed to teach a more exact, and ſtrict way then Chriſt: though all this outward auſterity did flow from a poy oned, corrupted fountain within.
Let us inſtance in ſeveral waies whereby men may affect, and introduce an higher ſtrictneſs, then the Scripture ſpeaks of: And I ſhal not inſtance in falſe worſhip, which was a great part of Phariſaical ſtrictneſs, buſying themſelves in thoſe things God never required; for I ſhal ſpeak of that (God willing) in the next ſermon, becauſe it is the greater ſign by which many ſuperſtitious and ignorant people couſen their ſouls. I proceed therefore to other affectations of extraordinary ſtrictneſs, ſuch as theſe.
Firſt, When the Scripture or word of God is accounted too low a thing to guid us, 1. When the Word is accounted too low a rule.and therefore they expect an higher, and more extraordinary teaching by the ſpirit of God, and that for other matter then is contained therein. It is true indeed, the word of God as it is Scripture, without the Spirit of God, cannot enlighten or change the heart: therefore theſe two muſt never be oppoſed, or disjoyned; but the word of God is the onelyonly adequate rule, to which we are tyed, and the Spirit of God that worketh in and by that: ſo that as God will not produce any extraordinary new material light to direct us bodily, but in and through the Sun, ſo the Spirit of God will not vouchſafe any new ſpiritual light, but in and through the Scriptures Hence it is, that although God be not bound himſelf, yet he hath bound us to that only: To the law, and to the Teſtimony, and ſearch the Scriptures: yea, Timothy muſt not look for infallible directions from Paul, but give himſelf to the ſtudie of the Scriptures, which were able to make him fully perfect for every good work. Now the Papiſt and Enthuſiaſt they both agree in this, to debaſe the Scripture, not to make it a full and perfect rule; to expect higher, and more noble teachings then are from that. Hence the papiſt call it inkie Divinity thus to walk and believe onelyonly by Scripture: who can think, ſay they, That God would have us tyed to Paper and Parchment: and they apply that place of Paul, Ye are our Epiſtle, 2 Cor 3. 3. Not written with ink, but the ſpirit of God, &c. making all thoſe that adhere to the Scripture as a rule to live by, the Letter, and not the Spirit: ſo on the other ſide, Enthuſiaſts they undervalue the Scripture; and its reported of them, that they called duplicate page duplicate page it Peſſimum idolum mundi, the worſt Idol in the world: and no wonder if they cry down the Scripture as being a low form, ſeeing ſome Anabaptiſts have denied the humane Nature of Chriſt, and called thoſe Creaturiſtas, Creaturiſts, that held it ſo: even as ſome complain that Chriſt is made a form, and that we ought not to ſtay on him but go immediately to the Father. Howſoever theſe high things may ſeem to raviſh men, and but people into admiration: yet they are indeed low and falſe things: do not therefore grow weary of theſe plain Truths concerning faith and regeneration, or thoſe plain Sermons that teach this; for thou wilt ſhortly come to be weary of the Scripture it ſelf, as too plain and mean a thing: That as ſome corrupt fancies have diſdained the Scripture (ſuch as Politian and Auſtin once confeſſed of himſelf) becauſe there was not humane eloquence enough in it: ſo theſe nauſeate the word of God upon another ground, as not having high and lofry Doctrines fit for their Eagle eyes. Therefore it is a miſerable thing to conſider how ſuch preachers, and people that are thus elevated up to cloudy things, do Torrure and perplex Scripture, to faſten their abſurd imaginations upon it: Alas, the cripture was not made for ſuch curious Aerial ſpeculations: Let not therefore ſuch go any longer a Tiptoe, as if no Chriſtian in all his glory were like to them, becauſe of their abſtruſe conceptions: for they are higher then others but as chimneys are higher then other parts of the houſe, that carry away empty, ſmoaky, obſcure vapours. I am the larger upon this, becauſe it is a great part of Grace to ſit down contented with the plainneſs and ſimplicity of Scripture, both for matter of it, and manner of delivery.
A ſecond extraordinary ſtrict way in which men ſupport themſelves, is the undergoing voluntary penalties, or bodily chaſtiſements for ſinns paſt, or ſetting upon external 2. When men ſet up an external ſevere diſcipline over themſelves.auſters diſcipline, to prevent ſin to come. The Apoſtle deſcribeth ſuch, Col. 2. 21, 22, 23. where he ſpeaks of bodily diſcipline, as having a ſhew of humility, and neglecting of the body; then he explaineth the manner how this neglect was demonſtrated, viz. by ſeveral precepts, Touch not, taſt not, handle not. Judicious Calvin doth think there is a gradation, and that ſuperſtition grew higher, and higher: therefore by the firſt command Touch not, he underſtands according to the Scripture uſe of the word ſometimes Eat not, the Antecedent being put for the Conſequent: ſo that their ſuperſtition ſwelled higher and higher: Firſt, Eat not, then Taſt not, which is more; then not ſo much as handle, which is higheſt of all: But what account doth the Apoſtle make of all theſe, in which ſome put the ſubſtantials of Religion? Truely, nothing at all, in that he calls them Rudiments of the world; and ſuch as argue men not alive with Chriſt. Where you may obſerve, That our ſpiritual reſurrection with Chriſt, doth not onelyonly raiſe up our hearts above ſin, and earthly things, but alſo all ſuch humane Ordinances, though ſeeming never ſo much to promote piety. True Godlineſs and participation of ſpiritual life from Chriſt, carrieth a man not onelyonly above luſts, and the world but all humane inſtitutions that ſeem ſo admirably holy to fleſh and blood. Indeed there ought to be a ſober, moderate uſe of all bodily comforts: Therefore the Apoſtle ſaith, He kept under his body, an emphatical word, 1 Cor. 9. 27. yea, the whole Context is an expreſſion from theſe Wreſtlers, or Fighters that were known in antiquity: now the adverſary that Paul fought with, was his body, that hindered him in his courſe to heaven: Therefore he ſaith, foreign, he did beat his face black and blew, foreign, and foreign, Tryumph over his body, and make it a ſlave. If you ask, how he did this? he expreſſeth it in that general rule, Every man that ſtriveth for the maſtery, is temperate in all things: There ought to be in every one a temperate, ſober uſe of clothes, food, delight: becauſe our bodies are ſo many adverſaries to hinder us in our race to heaven. Auferte ignem, adhuc enim paleas habio, ſaid a languiſhing ſick man of an alluring object ſtanding by him, Take away that fire, for I have ſtraw, or chaff that will kindle quickly. And certainly this Doctrine is much to be preſſed upon you that are Citizens, who live in much eaſe and plenty, & go richly clothed: are you ſo ſtrict and riged as you ſhould be, in making your body inſtrumental to ſerve God? The ſtring of the Inſtrument, if it be wet and not dryed, is not fit to make any melodious tune; no more is the body overmuch repleniſhed with any pleaſure. We ſee Timothy going too far in the bodily diſcipline; Therefore Paul adviſeth him To drink a little wine for his preſent infirmities. John Baptiſt, he alſo came in an auſtere way, his garments being of Camels hair, and his food locuſts: This way of his was different from Chriſts: nor is John Baptiſt an example to us; but his deportment was peculiar, as being moſt ſutable to him that was putting a period to the old Teſtament-diſpenſations.
Therefore all thoſe affected Auſterities of foreign, eating of hearbs, and other dry things, as alſo Humicubaticus, or lyings on the ground in rough ſack-cloth, though the exerciſers therein did no doubt much pleaſe themſelves, and thought hereby to endear God to them: yet all this is but a vain refuge: The Apoſtle determineth, 1 Tim. 4. 8. Bodily exerciſe profiteth little, but godlineſs is profitable to all things. He makes a diſtinction between bodily exerciſe, and godlineſs; therefore one is not the other: Do not then meaſure thy hopes and aſſurances of heaven, though very ſpecious to a carnal eye, by ſuch outward ſtrict obſervances.
Thirdly, An extraordinary ſtrictneſs which maketh men confident, Is a voluntary abdication, and actual dispoſſeſſing our ſelves of all outward comforts, and applying our ſelves onelyonly to religious exerciſes. How did this miſtake ſeduce thouſands of devout ſouls, who were zealous for God, but wanted knowledge? Hence came thoſe Monaſteries, renouncing of riches, wealth, and whatſoever comfort was in this life: As if thoſe places, Unleſs a man forſake all, and deny himſelf, taking up the croſs and follow me, &c. did command an actual abdication of all, and not rather an habitual preparation of heart to leave them all when God ſhall call for them. And if we read of Philoſophers that have thrown all their wealth away, that they might the better ſtudy Philoſophy, is it any wonder if a falſe zeal carry ſome to part with all, that according to their thoughts, they might the more expeditely come to the races end? It is true indeed, the Scripture commands ſuch ſtrictneſs in our affections and deſires to all worldly comforts, That thoſe that have them muſt be as if they had them not: And who is there that can ſtand under thoſe exact commands of God herein? yet we may erre on the right hand, as well as on the left. Such were thoſe Euchetae, that gave themſelves onelyonly to pray: And the Donatiſts upbraiding the Orthodox with their impiety, and commending their own godlineſs, Nos formidamus divitias, We (ſay they) are afraid of riches.
Fifthly, Men may judge their Spiritual conditions the better, Becauſe of an extraordinary ſtrictneſs in Church Diſcipline, and Church Dispenſations, when yet there is no ground at all for it: That there may be overmuch rigor in Diſcipline, appeareth plainly, 2 Cor. 2. 7. where the Apoſtle blameth them, That they did not receive into favor that inceſtuous perſon, who had truely repented: And the Apoſtle doth in part ſuppoſe it is part of Satans ſubtile devices, when he cannot deſtroy a Church by prophaneneſs, and diſſoluteneſs, to overthrow it by too much ſeverity. Now how many waies there may be an exceſs in rigid Church waies, we have upon another occaſion ſhewed: As when men hold onelyonly perfect men; or if not ſo, only truely godly men to be admitted into Church-fellowſhip; and men, though qualified with ſufficient knowledge, and free from Scandal, to be debarred many priviledges: As alſo when they think men committing ſuch ſins, were never to be received again; which was the error of Novatians and Donariſts: or if they did admit ſuch repenting, yet not for many years, in which exceſs the primitive Church did fall. Now all theſe Doctrines and Practices, having a ſpecious pretence of more ſtrictneſs, and exactneſs then others, is a temptation to many, that they build themſelves upon theſe waies and manners, not at all attending to the power and life of Godlineſs; this is a ſeaſonable Doctrine at this time. Oh, puff not up thy ſelf: do not conclude great things for thy ſelf, meerly becauſe thou judgeſt thy ſelf in a more ſtrict Doctrinal, or Church way then others. Alas theſe external waies profit little, but god lineſs profiteth to all purpoſes. Many times high principles, have but low practices, and ſtrict opinions, ſometimes large converſations. Now the ground why theſe inſtituted, and introduced ſtrictneſſes, are not to be reſted upon, is becauſe they are not what they ſeem to be. We call them high things, but they are indeed low things; we call them ſtrict things, but they are indeed large and looſe things. For take this Phariſaical moſt exact and ſtraight way; alas, their hearts were large and looſe enough; ſo that all ſtrictneſſe, which is not commanded by Scripture, comes from a looſe principle, and tends to a looſe end: for it proceeds from a carnal heart, not acquieſcing in Gods word as a rule: it is not ſubject to Scripture directions, and then the end is carnal; for it is alwaies for ſome ſelf-advantage, though it be in a ſubtile and crafty way. As you ſee the Phariſees ſt…ctnes was, foreign, to be ſeen of men: ſhould they not have applauſe, and profit, and Diſciples to admire them, they would never have engaged in ſuch auſtere ways.
Uſe 1. Is there indeed a true Scripture-ſtrictneſs, without which heaven cannot be obtained; Then ſee what a gulf there is between heaven and you, who live in all looſeneſſe, negligence, and careleſſe contempt of what is good. Is thy life thou liveſt ſo difficult, ſo contrary to fleſh and blood? Is to be drunk, to couſen, to be unclean, like pulling out of the right eye? Thou canſt not have bread for thy mouth without the ſweat of thy brows, and thinkeſt thou to have this prize without earneſt running in the race? Doſt thou think God will provide Salvation for thee, as he did a wife for Adam, by caſting thee in a dead ſleep, and thou know nothing, nor diſcern nothing of it? But eſpecially do you tremble, who ſcoff, reproach, yea, perſecute and oppoſe men for ſtrictneſs in religious waies: This argueth a legion of Divels in thee: thou canſt not abide the image of God: thou canſt not indure to ſee the practical power of it. The fire of Gods wrath will be heated ſeven times hotter for ſuch oppoſers as thou art.
Uſe 2. Of admonition, to examine and judge wiſely of all ſtrictneſs commanded to thee: For the Divel may ſeduce thee in thy zeal, as well as in thy prophaneneſſe: and do not perſwade thy ſelf of Grace, becauſe of a more ſtrict opinion, or Churchpractice thou conceiveſt thy ſelf to be in: For this is not the Scripture-ſtrictneſſe in which the eſſence of godlineſſe conſiſts; for that lyeth in the inward circumciſion of the heart, in the powerful mortification of the affections, in walking humbly, in living by faith, and heavenly-mindedneſſe. Oh, it is eaſier to be of the ſtricteſt Church way in the world, then to practiſe ſtrict Graces. Oh, what a reproach is it, to pretend a ſingular way, and not to have a ſingular heart, and a ſingular converſation? but are men in the broad way, proud covetous, earthly, wanton? ſo art thou in thy ſtrict way; what a contradiction is this?